Payg'ambarimizning ﷺ "xulqi Qur'on edi", deb ta'riflagan uning xotini Oisha. U ﷺ o'zi targ'ib qilgan har bir narsani amalda bajarardi va Qur'oni karimning xabari, eng avvalo, rahmatni targ'ib qilganligi sababli, bu fazilat uning amaliyotida boshqa barcha narsalardan ko'ra yaqqolroq namoyon bo'lardi. Shuning uchun Payg'ambarning ﷺ rahmatga da'vati shunchaki so'zlar emas, balki u muqaddas deb bilgan va Islomdagi boshqa har qanday ergashuvchidan ko'ra yaxshiroq o'zida mujassam etishi lozim deb hisoblagan ta'limotlar edi.

The Prophet’s صلى الله عليه وسلم “character was the Qur’an,”74 as described by his wife, ‘Āishah . He صلى الله عليه وسلم practiced everything that he preached, and since the Qur’anic message preached mercy above all, this quality was more pronounced in his practice than anything else. The Prophet’s صلى الله عليه وسلم call to mercy was therefore not mere words, but rather teachings that he held to be sacred and felt he must embody better than any other adherent of Islam.

U aniq va turli vaziyatlarda u odamlarga e'lon qilardi: «Rahm qiluvchilarga Eng Rahmli Zot rahm qiladi. Yer yuzidagilarga rahm qilinglar, osmondagi Zot sizlarga rahm qiladi».75

In the clearest terms and on various occasions, he would announce to the people, “The merciful will be shown mercy by the Most Merciful. Be merciful to those on the earth, and the One on the heavens will have mercy upon you.”75

Hatto namozni ado etayotganda ham, Islomning ustunlaridan biri va uning eng muhim jismoniy amali bo'lgan bu ibodatda ham, Payg'ambar ﷺ odamlarning azoblarini his qilishdan xabardor bo'lib turardi. Abu Qatoda rivoyat qiladi: Payg'ambar ﷺ bir marta shunday degan: "Men ba'zan namozda turaman, so'ngra bir bolaning yig'layotganini eshitaman va uning onasiga mashaqqat tug'dirishni istamaganim uchun namozimni qisqartiraman."76 Boshqa bir hadisda u ogohlantirgan: "Sizlardan biri odamlarga imomlik qilganda, yengil o'qisin, chunki ular orasida zaif, kasal va keksalar bor. Sizlardan biri yakka o'zi namoz o'qiganda esa, xohlaganicha cho'zsin."77

Even while observing the ritual prayer, a pillar of Islam and its most important physical act, the Prophet صلى الله عليه وسلم remained cognizant of people’s suffering. Abū Qatādah  narrates that the Prophet صلى الله عليه وسلم once said, “I sometimes stand in prayer then hear a child crying, so I make my prayer brief due to not wanting to cause hardship for his mother.”76 In another hadith, he cautioned, “When one of you leads the people in prayer, he should be light, for among them are the weak, and the ill, and the elderly. And when one of you is praying alone, then let him elongate it as he pleases.”77

Payg'ambarimiz ﷺning bolalarga nisbatan namunali rahmdilliklari va ularga rahm-shafqat ko'rsatishga da'vat etishlari haqidagi ishonchli rivoyatlar bir necha o'nlab sahifani tashkil etadi. Shulardan biri shunday voqeadir: al-Aqro' ibn Hobis Payg'ambar ﷺning nabirasini o'pganini ko'rib, Muhammad ﷺning bunday katta mehr-muhabbat namoyon etishidan hayron bo'lgan.

The authentic narrations on the Prophet’s صلى الله عليه وسلم exemplary mercy with children, and his counseling of mercy towards them, would fill dozens of pages. In one telling exchange, al-Aqra‘ ibn Ḥābis  became perplexed at Muhammad’s صلى الله عليه وسلم elaborate display of affection, upon seeing the Prophet صلى الله عليه وسلم kiss his grandchild.

Bu sahobiyning qo‘pol badaviy tarbiyasi uni erkaklikka zid deb o‘ylashga majbur qildi va u g‘urur bilan dedi: “Siz o‘g‘illaringizni o‘pasizmi? Mening o‘nta o‘g‘lim bor, ulardan birortasini hech qachon o‘pmaganman.” Payg‘ambar ﷺ javob berdilar: “Agar Alloh sizning qalbingizdan rahmni olib qo‘ygan bo‘lsa, men sizga nima yordam bera olaman?”78 Ota-onalar farzandlarini tabiiy ravishda sevsalar-da, ko‘pincha farzandning bu sevgini ifodalashga bo‘lgan hissiy ehtiyojiga e’tibor bermaydilar. Rahmat Payg‘ambari ﷺ esa hech qachon bunday qilmagan. Hatto bu muomala faqat o‘z farzandlariga nisbatan emas edi. Anas ibn Molik ra roviy qilishicha, Payg‘ambar ﷺ bir safar Abu Talhaning o‘g‘lini g‘amgin holatda ko‘rib qoldilar va uning uncha sevimli qushchasi (nug‘ayr, ya’ni chumchuq) yo‘qligini darhol payqadilar. Shunda u bolani tasalli berish uchun yengil-yelpi ohangda dedi: “Ey Abu Umayr, nug‘ayrga nima bo‘ldi?”79 U bolaga bu jonivor juda qadrli ekanini bilgani uchun so‘radi. U bola hali ota bo‘lmagan bo‘lsa-da, “nug‘ayr” so‘zi bilan qofiyadosh bo‘lishi va kelajakdagi voyaga yetgan kishilik haqidagi fikrlar bilan uning ruhini ko‘tarish uchun unga “Umayrning otasi” deb murojaat qildi.

This Companion’s rugged Bedouin upbringing made him feel that this was contrary to masculinity, and so he said in pride, “You kiss your boys? I have ten sons and have never kissed any one of them.” The Prophet صلى الله عليه وسلم responded, “And what do I possess [to help you] if Allah has plucked mercy from your heart?”78 While parents naturally love their children, many overlook the child’s emotional need for expressions of that love, but the Prophet of Mercy صلى الله عليه وسلم never did. In fact, it was not just his own children that he treated this way. Anas ibn Mālik  narrates that the Prophet صلى الله عليه وسلم once entered to find a son of Abū Ṭalḥah  in a sad state, and quickly noticed that his pet nughayr (sparrow) was no longer around, so he lightheartedly said to him in consolation, “O Abū ‘Umayr, what happened to the nughayr?”79 He inquired about the creature because it meant so much to the young child, and called him the father of ‘Umayr despite him not yet being a parent, to rhyme with the word nughayr and playfully uplift his spirits with the thoughts of his future manhood.

Payg'ambar Muhammad ﷺning qalbi hatto hayvonlarning og'rig'iga ham hamdard edi. U zot ﷺ o'z sahobalariga o'tmishdagi gunohkor kishilar haqida gapirib berardilar: ular chanqagan it uchun suv olish maqsadida quduqqa tushgani uchun Alloh tomonidan kechirilgan edi.80 Boshqa bir o'rinda u zot ﷺ shunday deganlar: "Har bir jonzotda sadaqa qilish imkoniyati bor".81 U zot ﷺ pichoqni charxlash qurbonlik qilinadigan hayvonga ko'rsatiladigan mehr-shafqatning zaruriy qismi ekanini o'rgatganlar,82 hamda zararsiz hayvonni o'yin uchun yoki iste'mol qilishdan boshqa maqsadda o'ldirishni taqiqlaganlar. U zot ﷺ sahobalarini dalada tuyalarini ortiqcha ishlatgani uchun, manzilga yetganlaridan keyin minadigan hayvonlarining yukini darhol olib qo'ymagani uchun tanbeh berganlar va bir marta ochlikda mushukni qamab qo'ygani uchun Do'zaxga loyiq bo'lgan ayol haqida ogohlantirganlar.83 Bir go'zal hadisda Abdulloh ibn Mas'ud aytadilar: ular bir safarda Alloh elchisi ﷺ bilan birga yo'l yurayotganlarida, u zot ﷺ tahorat olish uchun bir chetga chiqdilar. Shunda sahobalar bir uyada mayda qushlarni ko'rib, ularni tutib oldilar. Ona qush kelib, vahima bilan qanotlarini shiddat bilan qoqa boshladi. Alloh elchisi ﷺ buni ko'rib shunday dedilar: "Bu qushni bolalari uchun qayg'uga solgan kim? Bolalarini unga qaytarib bering!"84

The Prophet Muhammad’s صلى الله عليه وسلم heart even empathized with the pain of animals. He صلى الله عليه وسلم would tell his followers about sinners of the past who were forgiven by God for climbing down into a well to retrieve water for a parched dog,80 and stated on another occasion, “In every living creature is an opportunity for charity.”81 He صلى الله عليه وسلم taught that sharpening one’s blade is a necessary part of the kindness due to a sacrificial animal,82 and forbade that a harmless animal be killed for sport or for other than consumption. He صلى الله عليه وسلم would reprimand his followers for overworking their camels in the fields, and for not relieving their riding mounts of the loads they carried promptly after reaching their destination, and once warned them of a woman who was bound for the Hellfire due to trapping a cat without food.83 In one beautiful hadith, ‘Abdullāh ibn Mas‘ūd  narrates that as they once traveled on a journey with the Messenger of Allah صلى الله عليه وسلم, he stepped away to relieve himself. The Companions then saw a nest of young birds and captured them. The mother then came, frantically flapping its wings in panic. When the Messenger of Allah صلى الله عليه وسلم saw this, he said, “Who caused this bird to grieve over its young chicks? Return its young ones to it!”84

Hayvonlarga nisbatan ham bunday mehribon xulq-atvor kutilmagan emas, ayniqsa Alloh (Taolo) Qur'onda shunday deb ta'kidlagan bo'lsa: "Biz sizni (ey Muhammad ﷺ) faqat olamlarga rahmat qilib yubordik."85

Such a kindhearted disposition even towards animals is not unexpected, especially when Allah (the Most High) affirmed in the Qur’an, “And We have not sent you [O Muhammad] except as a mercy to all the worlds.”85

Nihoyat, uning chuqur va umumbashariy rahmati, eng avvalo, odamlarning najotiga bo‘lgan g‘amxo‘rligida namoyon bo‘lardi. Qur’on ko‘pincha odamlarning hidoyatni qabul qilmasliklaridan kelib chiqqan uning chuqur qayg‘usiga murojaat qilardi, masalan, quyidagi oyatlarda: “Agar ular bu Kalomga iymon keltirmasalar, ularning ortidan qayg‘udan o‘zingizni halok qilib yuborarmisiz?”86 Payg‘ambar ﷺ tun namozlarida qattiq yig‘lab, Allohdan o‘z ummatini o‘tgan ko‘plab umatlar boshiga tushgan azobdan asrashni so‘rardi. Nihoyat, Alloh farishta Jabroilga: “Ey Gabriel, Muhammadning oldiga borib, Biz uning ummati haqida uni rozi qilishimizni va uni umidsiz qoldirmasligimizni ayt”, deb amr qildi.87 Boshqa bir hadisda Oisha roziyallohu anhodan rivoyat qilinadi: bir kuni u Payg‘ambarning ﷺ yuzlari quvnoq porlab turganini ko‘rib, dedi: “Ey Allohning Elchisi, men uchun Allohga duo qiling.” U zot dedilar: “Ey Alloh, Oishaning o‘tgan va kelajakdagi gunohlarini, yashirin va oshkora qilgan gunohlarini mag‘firat qil.” Oisha o‘ziga nasib bo‘lgan baxtdan shunchalik xursand bo‘ldiki, kulganidan boshi uning tizzasidan yiqildi. Shunda Payg‘ambar ﷺ yana dedilar: “Mening duoim sizni xursand qildimi?” U dedi: “Sizning duoingiz meni qanday xursand qilmasin?” U zot dedilar: “Alloh haqqi, bu mening har bir namozdagi ummatim uchun qilgan duoyimdir.”88

Finally, his profound and universal mercy was above all reflected in his concern for people’s salvation. The Qur’an would often address his deep grief over people’s resistance to guidance, in verses such as, “Then perhaps you would kill yourself through grief over them, [O Muhammad], if they do not believe in this message, [and] out of sorrow.”86 The Prophet صلى الله عليه وسلم would weep passionately during his night prayers, pleading to God to spare his nation of the torment that many former nations had faced, until Allah ultimately instructed the archangel, “O Gabriel, go to Muhammad and tell him that We will please him regarding his nation, and We will not disappoint him.”87 In another hadith, ‘Āishah  reports that upon seeing the Prophet’s صلى الله عليه وسلم facing beaming cheerfully one day, she said, “O Messenger of Allah, supplicate to Allah for me.” He said, “O Allah, forgive ‘Āishah for her past and future sins, those in secret and those in public.” Ecstatic at the fortune she just secured, ‘Āishah laughed so hard that her head fell from his lap. The Prophet صلى الله عليه وسلم then added, “Did my supplication make you happy?” She said, “How could your supplication not make me happy?” He said, “By Allah, this is my supplication for my nation in every single prayer.”88