Mtume (ﷺ) alijulikana kwa ufasaha wa hali ya juu na ufasaha wake katika lugha ya Kiarabu. Alikuwa na nafasi na hadhi ya kipekee. Alikuwa msemaji sahihi, mnyenyekevu na mnyofu. Alikuwa mjuzi wa lugha ya Kiarabu na alifahamu vizuri lahaja na lafudhi za kila kabila. Alizungumza na watu wa kila aina kwa kutumia lafudhi na lahaja zao wenyewe. Alikimudu na kuwa mfasaha sana katika usemi wa Waarabu wa jangwani (Mabedui) na wa mijini. Kwa hiyo alikuwa na nguvu na ufasaha wa lugha ya Mabedui pamoja na uwazi na usemi uliopambwa, wenye fahari, wa wakazi wa mijini. Zaidi ya yote, alisaidiwa na Allah kupitia aya zilizoteremshwa za Qur’ani Tukufu.
The Prophet (Peace be upon him) was noted for superb eloquence and fluency in Arabic. He was remarkable in position and rank. He was an accurate, unpretending straightforward speaker. He was well-versed in Arabic and quite familiar with the dialects and accents of every tribe. He spoke with his entertainers using their own accents and dialects. He mastered and was quite eloquent at both bedouin and town speech. So he had the strength and eloquence of bedouin language as well as the clarity and the decorated splendid speech of town. Above all, there was the assistance of Allâh embodied in the revealed verses of the Qur’ân.
Uvumilivu wake, subira yake na msamaha wake — hata alipokuwa katika nafasi ya kuamuru — subira yake na kukubali mambo aliyoyachukia — hivi vyote vilikuwa vipaji, sifa na tabia ambazo Allaah Mwenyewe alimjalia. Hata watu wenye hekima wana kasoro zao, lakini Mtume wa Allaah ﷺ, tofauti na watu wengine wote, alivyozidi kuumizwa au kudhuriwa, ndivyo alivyozidi kuwa mpole na mwenye subira. Kadiri mtu mjinga alivyomfanyia jeuri nyingi, ndivyo alivyozidi kuwa na uvumilivu zaidi.
His stamina, endurance and forgiveness — out of a commanding position — his patience and standing what he detested — these were all talents, attributes and qualities Allâh Himself had brought him on. Even wise men have their flaws, but the Messenger of Allâh (Peace be upon him), unlike everybody, the more he was hurt or injured, the more clement and patient he became. The more insolence an ignorant anybody exercised against him the more enduring he became.
‘Aishah alisema:
‘Aishah said:
• "Mtume wa Allah ﷺ, kila alipopewa nafasi ya kuchagua kati ya mambo mawili, daima alichagua jambo jepesi zaidi na lenye urahisi zaidi. Lakini alipokuwa na hakika kwamba jambo fulani ni dhambi, alijiweka mbali nalo kadiri alivyoweza. Hakuwahi kujilipiza kisasi; lakini heshima ya Allah ilipovunjwa, alilipiza. Hiyo ilikuwa kwa ajili ya Allah wala si kwa ajili ya nafsi yake. Alikuwa wa mwisho kukasirika na wa kwanza kuridhika. Ukarimu wake na moyo wake wa kuwapokea wageni vilikuwa havina mfano. Zawadi zake na vipawa vyake vinadhihirisha mtu asiyeogopa umaskini."
• “The Messenger of Allâh (Peace be upon him) , whenever he is given the opportunity to choose between two affairs, he always chooses the easiest and the most convenient. But if he is certain that it is sinful, he will be as far as he could from it. He has never avenged himself; but when the sanctity of Allâh is violated he would. That would be for Allâh’s not for himself. He is the last one to get angry and the first to be satisfied. His hospitality and generosity were matchless. His gifts and endowments manifest a man who does not fear poverty.”.
Ibn ‘Abbas alisema: "Mtume (ﷺ) alikuwa mkarimu zaidi. Kwa kawaida alikuwa mkarimu zaidi kuliko wakati mwingine wowote katika Ramadhani, nyakati ambazo Malaika Gabriel anakuja kumtembelea. Gabriel alikuwa akimtembelea kila usiku wa Ramadhani na kupitia Qur'ani pamoja naye. Hakika Mjumbe wa Allah (ﷺ) alikuwa mkarimu zaidi katika kutoa baraka au sadaka kuliko upepo unaovuma."
Ibn‘Abbas said: “The Prophet (Peace be upon him) was the most generous. He is usually most generous of all times in Ramadan, the times at which the angel Gabriel (Peace be upon him) comes to see him. Gabriel used to visit him every night of Ramadan and review the Qur’ân with him. Verily the Messenger of Allâh (Peace be upon him) is more generous at giving bounty or charity than the blowing wind.”.
Jabir alisema:
Jabir said:
Mtume ﷺ hakuwahi kukataa chochote alichoombwa.
“The Prophet (Peace be upon him) would never deny anything he was asked for.”.
Ujasiri wake, msaada wake na nguvu zake zinatofautishwa wazi. Alikuwa jasiri zaidi kuliko wote. Alishuhudia nyakati ngumu na zenye taabu, na akasimama imara katika hizo. Zaidi ya mara moja, wanaume jasiri na mashujaa walikimbia wakimwacha peke yake; lakini yeye alisimama kwa utulivu kamili akikabiliana na adui bila kugeuza mgongo. Wanaume wote jasiri lazima walishawahi kukimbia mara moja au kufukuzwa uwanja wa vita mara moja baada ya nyingine, isipokuwa Mtume ﷺ. ‘Ali alisema: “Kila vita vilipozidi kuwa vikali na macho ya wapiganaji yalipokuwa mekundu, tulikuwa tukimkimbilia Mtume ﷺ kupata msaada. Yeye daima alikuwa karibu zaidi na adui.”
His courage, his succour and his might are distinguishable. He was the most courageous. He witnessed awkward and difficult times and stoodfast at them. More than once brave men and daring ones fled away leaving him alone; yet he stood with full composure facing the enemy without turning his back. All brave men must have experienced fleeing once or have been driven off the battlefield at a round at a time except the Prophet (Peace be upon him) ‘Ali said: “Whenever the fight grew fierce and the eyes of fighters went red, we used to resort to the Prophet (Peace be upon him) for succour. He was always the closest to the enemy.”.
Anas alisema: "Usiku mmoja watu wa Madina walihofu. Watu walitoka kwa haraka kuelekea chanzo cha sauti, lakini Mtume ﷺ alikuwa ameshawatangulia. Alikuwa juu ya farasi wa Abu Talha ambaye hakuwa na tandiko juu yake, na upanga ulikuwa umening'inizwa shingoni mwake, naye akawaambia: 'Hakuna cha kuogopa.'"
Anas said: “One night the people of Madinah felt alarmed. People went out hurriedly towards the source of sound, but the Prophet (Peace be upon him) had already gone ahead of them. He was on the horseback of Abu Talhah which had no saddle over it, and a sword was slung round his neck, and said to them: ‘There was nothing to be afraid for.’”.
Alikuwa mnyenyekevu zaidi na wa kwanza kuinamisha macho yake chini.
Abu Sa‘îd Al-Khudri alisema: "Alikuwa mwenye haya kuliko msichana bikira katika chumba chake cha siri. Anapochukia jambo, tunaliona katika uso wake. Hamtazami uso wa mtu yeyote. Daima huinamisha macho yake chini. Hutazama ardhi zaidi kuliko anavyotazama mbinguni. Kutazama kwake watu kwa kiwango cha juu ni kwa kuwapa mtazamo wa haraka tu. Kila mtu humtii kwa hiari na kwa unyenyekevu. Hangewahi kumtaja kwa jina mtu ambaye alikuwa amesikia habari mbaya kumhusu, ambazo alizichukia. Badala yake angesema: ‘Kwa nini watu fulani hufanya hivi....’"
He was the most modest and the first one to cast his eyes down. Abu Sa‘îd Al-Khudri : “He was shier than a virgin in her boudoir. When he hates a thing we read it on his face. He does not stare at anybody’s face. He always casts his eyes down. He looks at the ground more than he looks sky-wards. His utmost looks at people are glances. He is willingly and modestly obeyed by everybody. He would never name a person whom he had heard ill-news about — which he hated. Instead he would say: ‘Why do certain people do so....’”.
Aya ya shairi ya Al-Farazdaq inamfaa sana, na ndiyo bora kuliko zote kusemwa kumhusu:
Al-Farazdaq verse of poem fits him very much and the best one to be said of:
• "Anatazama chini kwa unyenyekevu, na macho ya wengine yanainama kwa sababu ya heshima yake, na maneno hutoka kinywani mwake tu wakati anatabasamu."
• “He casts his eyes modestly but the eyes of others are cast down due to his solemnity, and words issue out of his mouth only while he is smiling.”.
Mtume ﷺ ndiye mwenye haki zaidi, mwenye adabu zaidi, mkweli zaidi katika usemi, na mwaminifu zaidi kuliko wote. Wale waliowahi kuzungumza naye, hata maadui zake, wanakiri sifa zake tukufu. Hata kabla ya Utume aliitwa kwa jina la Al-Ameen (yaani, mkweli, mwenye kuaminika). Hata wakati huo — katika Al-Jahiliyyah — walikuwa wakimgeukia kwa hukumu na ushauri. Katika toleo la At-Tirmidhi, anasema kwamba 'Ali alisema kwamba alisimuliwa na Abu Jahl kwamba yeye (Abu Jahl) alimwambia Mjumbe wa Allaah ﷺ: "Hatukuiti wewe mwongo; lakini hatuamini yale uliyoleta." Katika Kitabu chake, Allaah, Mtukufu, alisema kuhusu wao: • "Si wewe wanaokukanusha, bali ni Aya za Allaah (Qur'aan) ndizo wanazozikanusha Adhalimu (washirikina na wakosaji)." [6:33].
The Prophet (Peace be upon him) is the most just, the most decent, the most truthful at speech, and the honestest of all. Those who have exchanged speech with him, and even his enemies, acknowledge his noble qualities. Even before the Prophethood he was nicknamed Al-Ameen (i.e. the truthful, the truthworthy). Even then — in Al-Jahiliyah — they used to turn to him for judgement and consultation. In a version by At-Tirmidhi, he says that ‘Ali had said that he had been told by Abu Jahl that he (Abu Jahl) said to the Messenger of Allâh (Peace be upon him): “We do not call you a liar; but we do not have faith in what you have brought.” In His Book, Allâh, the Exalted, said about them: • “It is not you that they deny, but it is the Verses (the Qur’ân) of Allâh that the Zalimûn (polytheists and wrong-doers) deny.” [6:33].
Hata Heraklio alipomuuliza Abu Sufyan: "Je, mliwahi kumshutumu kwa uongo kabla ya kuanza kwa utume wa Unabii?" Abu Sufyan alisema: "Hapana."
Even when Heraclius asked Abu Sufyan: “Have you ever accused him of lying before the ministry of Prophethood?” Abu Sufyan said: “No.”.
Alikuwa mnyenyekevu zaidi na mbali kabisa na kiburi au majivuno. Aliwakataza watu kusimama kwa heshima yake kama watu wengine hufanya kwa wafalme wao.
He was most modest and far from being arrogant or proud. He forbade people to stand up at his presence as other people usually do for their kings.
Kutembelea maskini, wahitaji, na kuwakirimu ni miongoni mwa tabia zake. Akialikwa na mtumwa, alikubali mwaliko huo. Daima alikaa miongoni mwa marafiki zake kama mmoja wao wa kawaida. ‘Aishah alisema kwamba alikuwa akitengeneza viatu vyake, kushona au kutengeneza nguo yake, na kufanya yale ambayo watu wa kawaida hufanya majumbani mwao. Baada ya yote, alikuwa binadamu kama wengine. Alikuwa akikagua nguo yake (asije akawa na wadudu juu yake). Kukamua mbuzi-kondoo jike na kujihudumia mwenyewe zilikuwa baadhi ya kazi zake za kawaida. Mtume ﷺ alikuwa mkweli zaidi katika ahadi zake, na ni miongoni mwa sifa zake kuimarisha uhusiano mzuri na wa kudumu na jamaa zake — ‘Silat-Ar-Rahim’. Ndiye mwenye huruma zaidi, mpole zaidi na mwenye upendo zaidi kwa watu wote. Njia yake ya maisha ni ile rahisi zaidi. Tabia mbaya na uchafu ni sifa mbili zilizo mbali kabisa naye. Alikuwa mwenye adabu, wala hakumtukana mtu yeyote. Hakuwa mtu wa kulaani au kufanya kelele barabarani. Hakulipiza makosa kwa wengine. Alijibu kosa au makosa kwa msamaha na kuyapuuza. Hakuna aliyeruhusiwa kutembea nyuma yake (yaani kama mlinzi wa mwili). Hakujiona bora kuliko wengine, hata kuliko watumwa wake, wanaume kwa wanawake, linapokuja suala la chakula au mavazi.
Visiting the poor, the needy and entertaining them are some of his habits. If a slave invited him, he would accept the invitation. He always sat among his friends as if he were an ordinary person of them. ‘Aishah said that he used to repair his shoes, sew or mend his dress and to do what ordinary men did in their houses. After all, he was a human being like others. He used to check his dress (lest it has some insects on). Milking the she-sheep and catering for himself were some of his normal jobs. The Prophet (Peace be upon him) was the most truthful to his pledges, and it is one of his qualities to establish good and steady relationship with his relatives — ‘Silat-Ar-Rahim’. He is the most merciful, gentle and amiable to all people. His way of living is the simplest one. Ill-manners and indecency are two qualities completely alien to him. He was decent, and did not call anybody names. He was not the sort of person who cursed or made noise in the streets. He did not exchange offences with others. He pushed back an offence or an error by forgiveness and overlooking. Nobody was allowed to walk behind him (i.e. as a bodyguard). He did not feel himself superior to others not even to his slaves (men or women) as far as food or clothes were concerned.
Yeyote aliyemtumikia na yeye amtumikie. Neno ‘Ugh’ (kauli ya kulalamika) halikuwahi kusemwa na yeye kwa mtumishi wake; wala mtumishi wake hakulaumiwa kwa kufanya jambo au kuliacha bila kufanywa. Kuwapenda maskini na wahitaji na kuwakaribisha au kushiriki katika mazishi yao ni mambo ambayo Mtume ﷺ alikuwa akiyatekeleza daima. Hakuwahi kumdharau wala kumdhalilisha mtu maskini kwa sababu ya umaskini wake. Siku moja alikuwa safarini pamoja na Maswahaba wake, na wakati wa kuandaa chakula ulipofika, aliwaambia wamchinje kondoo jike. Mtu mmoja akasema: Mimi nitamchinja, mwingine akasema: Mimi nitamtoa ngozi. Wa tatu akasema: Mimi nitampika. Basi Mjumbe wa Allah ﷺ akasema: Mimi nitakusanya kuni za moto. Wakasema: “Hapana. Sisi tutakutosheleza kwa kazi hiyo.” Akasema: “Najua kwamba mnaweza kunifanyia hivyo, lakini ninachukia kupewa upendeleo. Allah anachukia kumwona mtumwa wake akipewa upendeleo juu ya wengine.” Basi akaenda kukusanya kuni.
Whoever served him should be served by him too. ‘Ugh’ (an utterance of complaint) is a word that had never been said by him to his servant; nor was his servant blamed for doing a thing or leaving it undone. Loving the poor and the needy and entertaining them or participating in their funerals were things the Prophet (Peace be upon him) always observed. He never contempted or disgraced a poor man for his poverty. Once he was travelling with his Companions and when it was time to have food prepared, he asked them to slaughter a she-sheep. A man said: I will slaughter it, another one said: I will skin it out. A third said: I will cook it. So the Messenger of Allâh (Peace be upon him) said: I will collect wood for fire. They said: “No. We will suffice you that work.” “I know that you can do it for me, but I hate to be privileged. Allâh hates to see a slave of his privileged to others.” So he went and collected fire-wood.
Tuchukue sehemu ya maelezo ya Hind bin Abi Halah: "Mjumbe wa Allah ﷺ alikuwa daima na huzuni, akiwaza mara kwa mara. Hakuwa na utulivu (yaani, kwa muda mrefu). Alizungumza tu pale ilipohitajika. Angebaki kimya kwa muda mrefu, na kila alipozungumza, alimaliza kauli yake kwa taya lake, lakini si kwa pembe za mdomo wake, yaani, (kwa kujikweza). Usemi wake ulikuwa kamili. Alizungumza kwa ukamilifu na kwa uamuzi thabiti. Haukuwa wa kupindukia, wala haukuwa mfupi kiasi cha kupoteza maana. Ulikuwa wa upole. Haukuwa mgumu hata kidogo, wala wa kudharau. Alitukuza neema ya Allah; hata kama ilikuwa ndogo. Ikiwa hakupendezwa na chakula cha mtu, hakukisifu wala hakukikosoa."
Let us have some of the description of Hind bin Abi Halah: “The Messenger of Allâh (Peace be upon him) was continually sad, thinking perpetually. He had no rest (i.e. for long). He only spoke when it was necessary. He would remain silent for a long time and whenever he spoke, he would end his talk with his jawbone but not out of the corners of his mouth, i.e. (snobbishly). His speech was inclusive. He spoke inclusively and decisively. It was not excessive nor was it short of meaning. It was amiable. It was in no way hard discoroning. He glorified the bounty of Allâh; even if it were little. If he had no liking for someone’s food, he would neither praise nor criticize.
Alikuwa daima na udhibiti kamili wa hasira yake, na hakuwahi kuonekana kuwa na hasira isipokuwa pale ilipokuwa ni lazima. Hakuwahi kukasirika kwa ajili ya nafsi yake wala hakujilipiza kisasi. Ni kwa ajili ya heshima takatifu ya Allah na dini yake ndipo alipoonekana daima kuwa na hasira.
He was always in full control of his temper and he would never get seemed angry unless it was necessary. He never got angry for himself nor did he avenge himself. It was for Allâh’s sanctity and religion that he always seemed angry.
Alipokuwa akionyesha kitu kwa kidole, alikuwa akifanya hivyo kwa kiganja chake chote, na aligeuza kiganja hicho ili kuonyesha mshangao. Alipokuwa na hasira, alikuwa akigeuza mwili wake wote na uso wake kando. Alipofurahi, alikuwa akiteremsha macho yake chini. Kicheko chake kilikuwa hasa tabasamu. Ndipo meno yake, yaliyokuwa kama mawe ya mvua ya mawe, yalipoonekana.
When he pointed at a thing he would do so with his full hand-palm, and he would turn it round to show surprise. If he were angry he would turn both his body and face aside. When he was pleased, he cast his eyes down. His laughter was mostly smiling. It was then that his teeth which were like hail-stones were revealed.
Hakuzungumza isipokuwa kwa jambo lililo karibu sana na hali yake. Alithibitisha uhusiano wa udugu miongoni mwa Masahaba wake; hivyo akawafanya wawe karibu, wala hakuwatenganisha wala kupandikiza uadui miongoni mwao. Wale waliokuwa wenye heshima kwa watu wao, waliheshimiwa na kuthaminiwa na yeye, na walipewa watawala juu ya watu wao wenyewe. Uchangamfu wake haukuwahi kuondolewa usoni mwa mtu yeyote; hata kwa wale ambao aliwaonya watu wake kuwakaribia au wale ambao yeye mwenyewe alikuwa makini nao. Alikuwa akiwatembelea marafiki na kuuliza hali za watu. Alithibitisha lililo sahihi na kukosoa lililo baya, na alijitahidi kulidhoofisha. Alikuwa na kiasi katika mambo yote. Alikuwa sawa na wengine wala hakuwa na upendeleo. Hakuwahi kutenda bila kujali, ili wengine wasiwe wasiojali. Kila hali ilishughulikiwa kwa haki yake stahiki.
He never spoke unless it was something closely relevant to him. He confirmed the brotherhood relationship among his Companions; and thus he made them intimate and did not separate them or implant enmity among them. Those who were honourable with their peoples, were honoured and respected by him and were assigned rulers over their own peoples. His cheerfulness was never withdrawn at anyone’s face; even at those whom he warned his people from or those whom he himself was on the alert of. He visited friends and inquired about people’s affairs. He confirmed what was right and criticized the awful and tried to undermine it. He was moderate in all affairs. He was equal to others and was not privileged. He would never act heedlessly, lest the others should get heedless. Each situation was dealt with in its proper due.
Lengo lake lilikuwa wema, kwa hiyo hakuwahi kupungukiwa nao wala kuwa mzembe kuhusu hilo. Watu waliokaa karibu naye walikuwa ndio bora wa watu wao, na miongoni mwao walio bora zaidi kwake walikuwa wale waliotoa mashauri ya pamoja. Kwake yeye, wakubwa zaidi na wenye vyeo vya juu walikuwa wale walio bora katika kutoa faraja, kuratibu mambo na kusaidia. Kumkumbuka Allah ilikuwa jambo alilolenga na alilolianzisha kila alipoketi au alipoinuka. Hakukuwa na mahali maalum palipowekwa kwa ajili yake kuketi. Alikaa mwishoni mwa kundi, karibu na aliyekaa mwisho mahali pale. Aliwaamuru watu wafanye hivyo hivyo. Aliwapa kila mmoja wa washiriki wake sehemu sawa katika mikusanyiko ya kijamii, hata yule aliyezungumza naye alidhani kwamba hakuna mtu aliyeheshimiwa na Mtume ﷺ isipokuwa yeye peke yake. Yeyote aliyeketi karibu naye au aliyemkatiza ili kuomba ushauri wake kuhusu jambo lake, ndiye alikuwa wa kwanza kuanza mazungumzo na wa kwanza kuyamaliza. Mtume ﷺ alikuwa akimsikiliza kwa subira hadi amalize kusema. Hakuwahi kumkatalia mtu ombi lake. Iwapo hakuweza kulitimiza, basi alitoa maneno machache ya kumfurahisha badala yake.
Righteousness was his target; so he was never short of it nor indifferent to it. People who sat next to him were the best of their people and the best of them all were — for him — those who provided common consultations. For him, the greatest ones and the highest in ranks were the best at providing comfort and co-ordination and succour. Remembrance (of Allâh) was a thing he aimed at and established whenever he sat down or stands up. No certain position was assigned for him to sit on. He sits at the end of the group, seated next to the last sitter in the place. He ordered people to do the same. He entertained his participiants in social gatherings alike so that the one addressed would think that there was no one honoured by the Prophet (Peace be upon him) but himself. He whoever sat next to him or interrupted him in order to ask for his advice about an affair of his, would be the first to start the talk and the one to end it. The Prophet (Peace be upon him) would listen to him patiently till he ended his speech. He never denied a request to anyone, if unapproachable, then few gratifying words would work, instead.
Ukarimu wake, moyo wake mpana na uvumilivu wake vilimwezesha kuwakumbatia watu wote, na vilimstahilisha kutambuliwa kuwa baba kwa wote. Katika haki, wote walikuwa karibu sawa. Hakuna aliyekuwa bora kuliko mwingine isipokuwa kwa kigezo cha kumcha Allah. Aliyependwa zaidi mbele yake ni yule aliyemcha Allah zaidi. Kikao chake kilikuwa mkutano wa upole, unyenyekevu, subira na uaminifu. Sauti hazikuinuliwa kwa mayowe wala fujo. Mambo yaliyo takatifu hayakuwahi kuvunjwa heshima yake. Kumcha Allah na ibada zilikuwa njia zao za kufikia huruma na huba. Walikuwa wakiwaheshimu wazee na kuwahurumia vijana. Walisaidia wenye uhitaji na kuwakaribisha wageni.
His magnanimity, broad mindedness his tolerance could embrace all people and entitled him to be regarded as father for them all. In justice, all of them were almost equal. Nobody was better than another except on the criterion of Allâh fearing. A favoured one, to him, was the most Allâh fearing. His assembly was a meeting of clemency, timidness, patience and honesty. Voices were not raised in rows or riots. Inviolable things were never violable. Fearing Allâh and worship were their means to sympathy and compassion. They used to esteem the old and have mercy on the young. They assisted the needy and entertained strangers.
Mtume wa Allah ﷺ daima alikuwa mchangamfu, mpole, mwenye tabia nzuri na mvumilivu. Hakuwa mkali wala mkorofi, wala mwenye kelele au mwenye maneno machafu. Hakuwa mwenye kulaumu wala mwenye kusifu sana. Alisahau yale asiyoyapenda, lakini hukuwahi kukata tamaa naye. Mambo matatu aliyaepuka: ubinafsi, kupindukia mipaka, na yale yasiyomhusu. Watu hawakumwogopa katika mambo matatu, kwa kuwa hayakuwa tabia wala mazoea yake: Hakuwahi kuwadharau wala kuwalaumu, wala hakutafuta kasoro au mapungufu ya wengine. Alisema tu maneno ambayo thawabu yake ilikuwa ya kupendeza mbele ya Mwenyezi Mungu. Alipozungumza, wasikilizaji wake walimsikiliza kwa makini, wakiinamisha vichwa vyao. Walizungumza tu alipokuwa kimya. Hawakugombania zamu ya kuzungumza. Aliyezungumza mbele yake alisikilizwa na kila mtu hadi amalize maneno yake. Mazungumzo yao yalihusu mada iliyojadiliwa au kutolewa na msemaji wa kwanza. Mtume wa Allah ﷺ alikuwa akicheka pale walipocheka, na kustaajabia yale waliyokuwa wakiyastaajabia. Alikuwa daima akivumilia ukali wa maneno wa mgeni. Alikuwa akisema:
The Messenger of Allâh (Peace be upon him) was always cheerful, easy, pleasant-tempered and lenient. He was never rude or rough nor clamorous or indecent. He was neither a reproacher nor a praiser. He overlooked what he did not desire, yet you would never despair of him. Three qualities he disposed of: hypocrisy, excessiveness, and what was none of his concern. People did not fear him in three area: — for they were not qualities or habits of his —: He never disparaged, or reproached nor did he seek the defects or shortages of others. He only spoke things whose reward was Divinely desirable. When he spoke, his listeners would attentively listen casting down their heads. They only spoke when he was silent. They did not have disputes or arguments about who was to talk. He who talked in his presence would be listened to by everybody till he finished his talk. Their talk would be about the topic discussed or delivered by their first speaker. The Messenger of Allâh (Peace be upon him) used to laugh at what they laughed at and admired what they used to admire. He would always show patience with a stranger’s harshness at talk. He used to say:
"Ukiona mtu anatafuta kitu kwa bidii, msaidie apate haja yake. Wala usitarajie malipo isipokuwa kutoka kwa Mtoa malipo, yaani Allah."
• “When you see a person seeking an object earnestly, assist him to get his need. And never ask for a reward except from the reward-Giver, i.e. Allâh.”.
Kharijah bin Zaid alisema: "Nabii ﷺ alikuwa mtukufu zaidi miongoni mwa watu waliokaa naye. Viungo vyake vya mwili vilikuwa vigumu kuonekana. Mara nyingi alikuwa kimya, na hakuzungumza sana isipokuwa pale maneno yalipokuwa ya lazima. Alijiepusha na wale ambao maneno yao yalikuwa ya kukosa adabu au ya kukera. Kicheko chake hakikuwa zaidi ya tabasamu. Maneno yake, ambayo yalikuwa ya uamuzi, hayakuwa mengi kupita kiasi wala pungufu. Kwa heshima na staha, na kufuata mfano wa Nabii wao ﷺ, Maswahaba walipokuwa mbele yake, kicheko chao pia kilikuwa tabasamu."
Kharijah bin Zaid said: “The Prophet (Peace be upon him) was the most honoured among the people with whom he sat. His limbs could hardly be seen. He was often silent and rarely talked when speech was not a necessity. He turned away from those whose speech was rude or impolite. His laughter was no more than a smile. His speech, which was decisive, it was neither excessive nor incomplete. Out of reverence and esteem and following the example of their Prophet (Peace be upon him), the Companions’ laughter at his presence — was smiling, as well.”.
Kwa ujumla, Mtume ﷺ alipambwa kwa sifa njema zisizo na mfano za ukamilifu. Hakuna ajabu kuwa hivyo, kwani alilelewa, akaelimishwa na kufundishwa (Qur'ani) na Allah. Hata Allah alimsifu:
On the whole the Prophet (Peace be upon him) was ornamented with peerless attributes of perfection. No wonder to be like that for he was brought up, educated and taught (the Qur’ân) by Allâh. He was even praised by Allâh:
• “Na hakika wewe [Ewe Muhammad ﷺ] uko katika tabia tukufu kabisa.” [68:4].
• “And verily, you [O Muhammad (Peace be upon him) ] are on an exalted standard of character.” [68:4].
Hizo zilikuwa sifa na tabia ambazo Mtume ﷺ alizo nazo, ambazo ziliifanya mioyo ya watu wa karibu yake kumkaribia, kumsogelea na kumpenda. Tabia hizo zilimfanya awe maarufu kiasi kwamba uzuiaji na uadui wa watu wake ulipungua, nao wakaanza kuukumbatia Uislamu kwa makundi makubwa.
Those were the attributes and qualities that the Prophet (Peace be upon him) enjoyed which made the hearts of souls of the people close to him, draw near to him and love him. Those traits made him so popular that the restraint and enmity of his people grew less and they started to embrace Islam in large crowds.
Maelezo haya si zaidi ya mapitio ya haraka, au mistari mifupi tu, inayogusa baadhi ya vipengele vya ukamilifu kamili wa Muhammad ﷺ. Ni jaribio la kukusanya picha kamili ya Mtume ﷺ. Hakuna yeyote anayeweza kudai kuwa na ujuzi kamili au umahiri kamili wa sifa kuu za mtu mkuu zaidi katika ulimwengu huu. Hakuna awezaye kumpa mtu huyu, kilele cha ukamilifu, maelezo yanayostahili. Alikuwa mtu aliyetafuta daima nuru ya Allaah, kiasi kwamba alijazwa kikamilifu na mwelekeo wa Qur'ani.
This description is in fact no more than a rapid review or rather short brief lines of Muhammad’s (Peace be upon him) aspects of full perfection. Trying to encompass the whole perfect picture of the Prophet (Peace be upon him). No one can ever claim to be possessed of full knowledge or complete mastery of the great attributes of the greatest man in this universe. No one can ever give this man, the top of perfection, his due descrpition. He was a man who always sought Allâh’s light, to such an extent that he was wholly imbued with the Qur’ânic approach.
Ee Allah! Mshushie rehema zako (na maneno yako matakatifu) juu ya Muhammad na familia ya Muhammad ﷺ, kama ulivyomshushia rehema Ibrahim na familia ya Ibrahim. Hakika Wewe unastahili sifa zote, Mtukufu.
• O Allâh! send your blessings (and the Holy Words of Yours) upon Muhammad and the family of Muhammad, as You have send blessings upon Ibrâhim and the family of Ibrâhim. You are worthy of all praise, All Glorious.
Ee Allah! Mbariki Muhammad ﷺ na familia ya Muhammad ﷺ kama ulivyombariki Ibrahim na familia ya Ibrahim. Hakika Wewe ni Mwenye kusifiwa, Mtukufu.
O Allâh! bless Muhammad and the family of Muhammad as You have already blessed Ibrâhim and the family of Ibrâhim. You are worthy of all praise, All Glorious.