Allah (SWT) said: “Indeed in the Messenger of Allah (SAW) you have a good example to follow for him who hopes in (the meeting with) Allah and the Last Day and remembers Allah much.” (Qur’an 33: 21)
To be sure, the Prophet (SAW) was an ideal leader and example after which all Muslims should pattern their lives.
A person who wants to be a good example for others must translate his words into actions; one cannot, for instance, preach generosity while being a miser. That is why the Prophet (SAW) was such an ideal example: In all aspects of his life, he was a role model through his actions and deeds. This principle applied to acts of worship, for the Prophet (SAW) did not merely tell people to pray; instead, he prayed himself, so often, in fact, and for such prolonged periods of time, that his feet would be swollen and develop cracks.
Someone once asked the Prophet (SAW) why he (SAW) would pray so much that his feet would be swollen: “Do you do this, when Allah (SWT) has forgiven you for your past and future sins?” To this question the Prophet (SAW) replied, “And shall I not be a thankful slave?” (Bukhari and Muslim)
At night, the Prophet (SAW) would perform 11 voluntary units of prayer; at times, he (SAW) may have performed 13. (Bukhari and Muslim). Throughout the day, he (SAW) would perform a total of 12 Rawatib (stressed Sunnah) units of prayer. At times, however, he may have performed 10 Rawatib units of prayer. Additionally, he (SAW) would perform the Duha (voluntary forenoon prayer) prayer; this prayer consisted of four units, but at times he (SAW) would perform even more. (Muslim)
It was at night, in the late-night voluntary prayer, that the Prophet (SAW) would prolong his prayer the most; he (SAW) would read as much as 5 parts of the Qur’an in a single unit of late-night prayer. (Muslim). So, in total, the Prophet (SAW) would perform more than 40 units of prayer on a daily basis – with 17 of those units being a part of obligatory prayers.
Outside of Ramadhan, the Prophet (SAW) would fast at least three days every month. He strove to fast every Monday and Thursday. Also, he (SAW) would fast almost every day from the month of Sha’ban. In fact, it is related that he did, at least on one occasion, fast all of Sha’ban. He (SAW) encouraged Muslims to fast six days from the month of Shawwal. Although the Prophet (SAW) followed a general pattern of fasting – for instance, fasting every Monday and Thursday – at times he (SAW) would fast for so long on a daily basis that it would be said, “He (SAW) would not take a day off from fasting.” At other times, he (SAW) would not fast for so many days in succession that it would be said, “He (SAW) will not fast.” (Bukhari). The only months he fasted in entirely were Ramadhan and Sha’ban. He (SAW) would fast on the Day of Ashura’, and it is related that he would also fast on the 9th of Dhil-Hijjah. (Nasa’i)
While it is true that the Prophet (SAW) constantly gave generously for charitable causes, his generosity reached peak levels in Ramadhan. In that most blessed month, when he would meet Jibril (AS) in order to review the Qur’an, the Prophet (SAW) was described as being more generous than “The gentle wind.” (Bukhari)
The Prophet (SAW) would give others as if he did not have any material needs himself. On one occasion, when the Prophet (SAW) gave a man all of the sheep that filled the valley that separated two mountains, the man later returned to his people and said, “O people, embrace Islam, for indeed, Muhammad gives in the manner of a man who does not fear poverty.” (Muslim)
The term Jihad is generally described as meaning “to struggle.” In reality, there are various levels of Jihad. First, there is the struggle against one’s own self. This level of Jihad is broken down into four categories: the struggle to learn what one needs to know about one’s religion; the struggle to apply the knowledge one learns; the struggle to invite others to embrace the teachings of Islam, doing so with wisdom and intelligence; and the struggle to patiently endure the hardships one faces while inviting others to the truth.
Another level of Jihad involves a struggle against the Shaitan, and this level consists of two categories: One’s struggle to ward off the doubts about one’s faith that the Shaitan casts into his mind, and the other struggle to ward off the suggestions of lustful acts.
Yet another level Jihad involves a struggle against disbelievers, and this level is broken down into four categories: Struggling against them with one’s heart, with one’s tongue, with one’s wealth, and lastly, with one’s hand.
The final level of Jihad involves a struggle against tyrants and evil-doers, and this level consists of three categories, with the first being better than the second, the second being better than the third, and the third being a minimum requirement: First, to struggle against them with one’s hand; second, to struggle against them with one’s tongue; and third, to struggle against them with one’s heart.
by Sa’eed bin Ali bin Wahf Al-Qahtani
