Life on Earth begins before sunrise. From the formation of dewdrops to the blooming of buds, from the singing of birds to the gentle blowing of the breeze, nearly all of creation joins, in its own unique way, a universal circle of remembrance before the break of dawn.
Describing a mere twenty-four-hour period in the life of an ordinary person—a single day—is inherently insufficient in truly understanding them. After all, no two days in a person’s life are ever exactly the same. This challenge becomes even greater when the subject is our beloved Prophet (peace and blessings be upon him), who was:
— in constant connection with the realm beyond the heavens,
— continually ascending spiritually,
— receiving revelations that were each uniquely thrilling and transformative,
— tasked with being the remedy for all of humanity’s woes,
— a leader of a household filled with wisdom,
— surrounded not only by loyal companions but also by bitter enemies,
— deeply oriented towards the Hereafter,
— engaged in profound acts of worship,
— and the pinnacle of all virtue among past and future generations.
Attempting to capture even a single day in his life within the scope of a short article is indeed a difficult task. However, since the life of the Prophet (peace and blessings be upon him) has been meticulously recorded in detail, this challenge is somewhat eased. Readers who are familiar with his life can easily connect the dots and form a more complete picture.
To structure this discussion, we divided the day into five segments, aligning with the five daily prayers, as life during the Age of Bliss and the subsequent periods revolved primarily around the mosque and prayer. Additionally, given the special significance of the night in the life of the Prophet (peace and blessings be upon him) and those who followed his path, we included it as a separate time segment.
Morning
Daily life on Earth begins before sunrise. From the formation of dewdrops to the blooming of buds, from the singing of birds to the gentle blowing of the breeze, nearly all of creation joins, in its own unique way, a universal circle of remembrance before the break of dawn. These early hours resemble the beginning of spring, the moment a human is conceived in the mother’s womb, and the first day of the six-day creation of the heavens and the earth. They serve as a reminder of these events and the divine manifestations within them. Human beings, too, consciously join this circle of remembrance—initiated instinctively by other creatures—by engaging in various forms of worship and activities, primarily prayer.
The Prophet (peace and blessings be upon him) would also begin his day with the Fajr (dawn) prayer. As is well known, his humble and modest home in Medina was adjacent to the courtyard of the mosque. 1 The time for Fajr would begin with the call to prayer, recited by the blind companion Abdullah ibn Umm Maktum. 2 The Prophet (peace and blessings be upon him) would perform the Sunnah (supererogatory) prayer in his room and then step out to lead the obligatory prayer in the mosque. Except for those with serious excuses, all the Muslims in Medina would strive to perform every obligatory prayer behind him.
After the prayer, the Prophet (peace and blessings be upon him) would engage in supplications and recitations specific to that time of day, continuing until the sun had risen to a certain height. He would then turn to his companions, sit cross-legged, and converse with them. These morning discussions covered a wide range of topics, from daily affairs to historical events, from dream interpretations to matters concerning faith and its propagation. He would answer questions, address concerns, and offer solutions to those in distress. Thus, immediately after the circle of worship, a true gathering of knowledge and wisdom would take place. 3
This daily circle of knowledge and wisdom is evident from the following incident: On the day when the Prophet (peace and blessings be upon him) decided to refrain from speaking to his wives for about a month—as a means of discipline and as a lesson for future generations—he withdrew to the Meşrübe (a small elevated chamber) immediately after leading the Fajr prayer, skipping his usual morning discourse. Sensing that something significant had occurred, the companions, especially Umar ibn al-Khattab (may Allah be pleased with him), were deeply concerned. Indeed, this event, known as the Incident of Îlâ, led to the revelation of certain Qur’anic verses. It appears that before this, the Prophet’s morning gatherings had never been interrupted.
For over ten years, every morning during the most productive hours of the day, these “Prophetic Discourses” took place, lasting at least an hour. The spiritual and intellectual benefits gained from such gatherings can only truly be understood by those who experienced them.
Some narrations indicate that the Prophet (peace and blessings be upon him) remained in the mosque until the Duha (Forenoon) Prayer and would only leave after performing it. In fact, he encouraged this practice, as reflected in the following hadith:
“Whoever remains in their place after performing the Fajr prayer, speaking only of good things until they perform two rak‘ahs of Duha prayer, their sins will be forgiven, even if they are as abundant as the foam of the sea.” 4
During these morning gatherings, it was common for the Prophet (peace and blessings be upon him) to interpret the dreams of his companions. After the Fajr prayer, he would often ask, “Has anyone seen a good dream?” and the companions would share their visions.
One such incident was narrated by the respected Abdullah ibn Umar :
“During the lifetime of the Prophet (peace and blessings be upon him), if any of the companions saw a dream, they would recount it to him. I, too, longed to see a dream that I could share with the Messenger of God (peace and blessings be upon him). At the time, I was a young man and used to sleep in the mosque. One day, I had a dream: Two angels took hold of me and led me towards Hell. It appeared to be a well-built structure, its walls made of stone, with two horns on either side. I saw people there whom I recognized. At that moment, I began saying, ‘I seek refuge in God from Hell!’ Then, another angel approached and said to me, ‘Do not fear. You will not be cast into it. There is no worry or distress for you.’”
The one who saw this dream was the respected Abdullah ibn Umar, the son of the respected Umar ibn al-Khattab. In many ways, he was a reflection of his father—so much so that, after his father’s passing, the people of that time wanted him to become their Caliph. If Umar himself had not intervened, saying, “One sacrifice from a single household is enough!”, the Ummah might have chosen Abdullah as their leader. He was an ocean of knowledge and a pinnacle of piety and asceticism.
The respected Abdullah continued:
“I shared my dream with my sister the respected Hafsa, who was the wife of the Prophet (peace and blessings be upon him). She then conveyed it to him. The Prophet (peace and blessings be upon him) responded, ‘Abdullah is an excellent man—if only he would make it a habit to wake up during a portion of the night for prayer!’”
The vision of Hell that Abdullah had seen was, in fact, an image of the torment of the grave. The only way to be safeguarded from such suffering was to illuminate the night with acts of worship. Upon hearing the Prophet’s words, Salim, the servant of Abdullah, remarked:
“From that day on, Abdullah hardly ever slept at night.” 5
After performing the Duha (Forenoon) Prayer, if there was no other place to go, the Prophet (peace and blessings be upon him) would return home and ask whether there was any food available. If there was something to eat, he would have breakfast; if not, he would say, “Then I am fasting today,” 6 and spend the day in fasting. On occasions when food was available, it was usually something simple—milk, dates, a few pieces of dry barley bread, or whatever could be found at home. There was no preference for specific foods; whatever was available was eaten without distinction. His wives and companions described his eating habits with the following statements:
“From the time he migrated to Medina until his passing, the Messenger of God’s (peace and blessings be upon him) family never ate their fill of wheat bread for three consecutive days.”
“Sometimes, he would tie a stone to his stomach due to hunger.”
“The two most commonly consumed things in the Prophet’s household were dates and water.”
“I am God’s servant, and I eat like a servant,” he would say, sitting on his knees while eating. 7
“He would never eat unless he was hungry and would stop before he was full.”
From these descriptions, we understand that food was not the central focus of the Prophet’s life. Unlike today, daily routines were not structured around meal times, excessive time was not spent on food, and the absence of a meal was not considered a problem. Lavish feasts were not prepared, conversations were not dominated by discussions of different dishes, and people did not travel long distances in search of better food. As a result, unlike today, more time and resources were dedicated to more meaningful and important matters.
The Prophet (peace and blessings be upon him) would rest for a short while before noon. As is well known, the human body is created in a way that requires sleep. A body that operates continuously without rest eventually loses energy, becomes worn out, and becomes susceptible to various illnesses. Therefore, sleeping at night to allow the body to recover is an essential need.
However, since nights were often spent in worship and other activities, and due to the effects of stress, heavy workloads, and hot climatic conditions, daytime rest was also necessary. In Islamic terminology, this midday rest is called “qaylulah”. In Turkish, it is commonly referred to as a “midday nap” or “pre-noon rest.”
Since the Prophet (peace and blessings be upon him) not only encouraged but also regularly practiced this short rest period, qaylulah is considered a sunnah (a recommended practice). The respected Ibn Abbas narrated that the Messenger of God (peace and blessings be upon him) said:
“Take suhoor (pre-dawn meal) to support fasting during the day, and take a midday nap (qaylulah) to support night worship.” 8 Another narration by the respected Anas ibn Malik mentions that his mother, Umm Sulaym, would spread out a mat for the Prophet (peace and blessings be upon him) in her home almost every day, and he would take his qaylulah there. 9
The respected and noble companions, who made midday naps a regular part of their daily routine, emphasized that they would rest after Jumu’ah (Friday) prayer on Fridays and before noon on other days. 10 Another hadith states that qaylulah is a habit that aligns with human nature (fitrah). 11
Noon
Noon, when compared to a year, resembles the peak of summer; when compared to a human lifetime, it represents the prime of youth; and when compared to the lifespan of the world, it symbolizes the era of human creation. It serves as a reminder of the divine mercy and blessings present in each of these stages.
It is the time of day when daylight reaches its peak and begins its decline, daily tasks have progressed to a certain point, and a short break from the intensity of work is needed. It is also a moment when the burdens of the transient world weigh heavily on the soul, making it yearn for a breath of spiritual relief. The human spirit naturally longs to escape this overwhelming atmosphere, to stand before its Lord in humble devotion, to express gratitude for His blessings, and to seek His help. Through bowing and prostration, one acknowledges their weakness before His majesty and grandeur, making Dhuhr (noon) prayer a deeply fulfilling and necessary act of worship—especially when performed behind the Prophet (peace and blessings be upon him).
Indeed, the Prophet (peace and blessings be upon him) would lead his companions in the noon prayer with great enthusiasm. If it was a Friday, this prayer would take on a whole new level of joy and excitement, almost like a festival. People would cut their nails, take a bath, wear clean clothes, apply fragrance, arrive at the mosque earlier than usual, listen attentively to the Prophet’s sermon, and then perform the Friday prayer. On this special day, women and children would also attend in greater numbers compared to other daily prayers.
Our sources do not mention a regularly scheduled lunch meal. The fact that the amounts for Fitr (charity) donations and some expiations were calculated based on two meals per day suggests that there was no third meal in addition to breakfast and dinner. This also explains how someone who had their morning meal at suhoor could fast throughout the day with relative ease. Even today, following a two-meal routine is not only advisable for time management, budgeting, and health but is also a Sunnah that should be observed whenever possible—except in cases such as diabetes or other medical conditions that require exceptions.
The Prophet (peace and blessings be upon him) would also use this time to visit his companions, attend to daily matters, handle public affairs as the head of state, dictate newly revealed verses to the scribes, and, if there were urgent matters, he would have them announced to the people through a public caller. He would also receive guests and delegations.
From the eighth year of the Hijrah, the arrival of foreign delegations significantly increased. A portion of the day was spent welcoming, hosting, and responding to the needs and inquiries of these visitors.
Various Arab tribes from different regions would send delegations to meet the Prophet (peace and blessings be upon him) to embrace Islam or to inform him of their conversion and learn about their new faith. More than seventy delegations arrived during this period. The first delegation, from the Hawazin tribe, came in the eighth year of the Hijrah, while the last delegation, from the Naha’ tribe of Yemen, arrived in Shawwal of the tenth year. Because most of these delegations arrived in the ninth year of the Hijrah, this year became known as “Sanat al-Wufud” (The Year of Delegations).
The Prophet (peace and blessings be upon him) personally attended to these delegations, treating them with kindness and hospitality, speaking with them according to their customs, and presenting them with gifts before they departed. He would also appoint teachers and spiritual guides to accompany them back to their tribes to educate them about Islam. To these guides, he would advise:
“Make things easy, do not make them difficult. Give glad tidings, do not drive people away with fear.” 12
One of the delegations was the Christian delegation from Najran. The Prophet (peace and blessings be upon him) allowed them to worship inside his mosque, and after discussions, when they chose not to embrace Islam, he signed a treaty with them and allowed them to return safely.
Asr (Afternoon Prayer)
The time of Asr (afternoon prayer) can be compared to autumn in the course of a year, old age in a person’s lifetime, and the era of the final Prophet (peace and blessings be upon him) in the history of prophethood. It marks the winding down of daily tasks and the moment when one begins to reap the fruits of divine blessings such as health, well-being, and righteous deeds. As the sun begins its descent, it reminds a person that they are merely a traveler in this world, and that everything is temporary. At this moment, the human soul—created for eternity and distressed by the thought of separation—turns to Allah in prayer, seeking His everlasting mercy, taking refuge in Him, and offering gratitude and praise for His countless blessings.
The Prophet (peace and blessings be upon him) placed special emphasis on this prayer, in line with the Qur’anic injunction (Surah Al-Baqarah, 2:238), and would have Bilal (may Allah be pleased with him) call the believers to the mosque with his beautiful voice. Asr is also one of the two times of day when the angels who record human deeds exchange shifts, with the night and day angels meeting at this moment. For this reason, the remembrance (tasbih) after Asr prayer was prolonged, as indicated in the following hadith:“A group of angels remain with you during the night, and another group during the day. They meet at the time of Fajr (dawn) and Asr (afternoon) prayers. Then, those who spent the night with you ascend, and their Lord—though He knows best—asks them, ‘In what state did you leave My servants?’ They reply, ‘We left them while they were praying, and we arrived while they were praying.'” 13
The Prophet (peace and blessings be upon him) lived a life of great humility. As his household had few servants, he personally took part in nearly all domestic chores and assisted his wives in their daily tasks. Whenever there was work to be done, he would engage in it alongside his family, repairing his own sandals, mending his clothes, milking the sheep, feeding the animals, and sweeping the house. 14
One of his regular habits was to visit his wives after the Asr prayer, inquiring about their well-being and tending to their needs. In the evening, he would stay with the wife whose turn it was, but all of his wives would gather in that room to engage in conversation. After some time together, each would return to her own chamber. During these visits, the The Pure Wives (Ezvâc-ı Tâhirât) would also present him with whatever they had to offer as a sign of love and respect. 15
Evening
The time of evening resembles the end of autumn when many living beings perish. It serves as a reminder that just as the day comes to an end, so too will human life, and ultimately, the world itself will be destroyed at the onset of the Day of Judgment. At such a moment, the human soul deeply longs to stand before the Divine Presence, to declare “Allahu Akbar”, distancing itself from all that is transient, to praise and glorify Him, and to reaffirm His greatness. The Prophet Muhammad (peace and blessings be upon him) would often begin anticipating the Maghrib (evening) prayer before sunset, and as soon as the call to prayer was heard, he would promptly rise to stand in worship before his Lord. After the obligatory prayer, he would perform an additional 2 to 6 rak’ahs of voluntary prayer, known as Salat al-Awwabin, and he encouraged his followers to do the same. 16
As mentioned earlier, after the Maghrib prayer, the Prophet (peace and blessings be upon him) would gather with his household in the home of the wife with whom he was to spend the night. This was the time for family conversations. The household of the Prophet was not only a place of warmth and love but also a center of continuous intellectual and religious learning, both during his lifetime and after his passing. His wives played a crucial role in preserving and transmitting religious knowledge, particularly regarding matters specific to women. The intimate evening gatherings held within the Prophet’s household played a vital role in this process.
These gatherings, which functioned almost like a school, greatly contributed to the education and development of some of the most esteemed scholars, particularly the respected Aisha, who became a leading authority in Islamic knowledge. However, these discussions were not limited to scholarly subjects alone. The Prophet’s household, composed of individuals from different backgrounds, cultures, and personalities, nurtured deep affection and understanding among its members. These gatherings provided an opportunity to strengthen their bond, lighten the weight of the Prophet’s mission by sharing in its challenges, engage in occasional lightheartedness and humor, and, most importantly, cultivate a harmonious and loving family atmosphere—one that serves as a timeless example for all households.
Isha (Night Prayer)
At Isha time, darkness spreads everywhere, and the things that were visible during the day seem to vanish, as if they have been buried in nothingness—much like how the belongings of a deceased person also seem to fade away and be forgotten. It is a reminder that the worldly life, given as a test, will eventually come to a complete end. In this way, God’s absolute control over all things is once again demonstrated to humankind, who often become heedless due to familiarity and routine. Indeed, God (Glorified and Exalted be He) effortlessly alternates between night and day, winter and summer, this world and the Hereafter, just like turning the pages of a book—writing, erasing, and changing as He wills.
At this time, when weakness, helplessness, and the uncertainty of the future weigh heavily upon the human heart, a person stands for the Isha prayer, turning to God, the All-Powerful and the True Friend. He seeks refuge in Him, placing his burdens before the Divine Court, and momentarily forgets the world that has now been engulfed by darkness. Additionally, as sleep is often described as a minor death, the believer performs this final prayer before resting, ensuring that his daily record of deeds is sealed with acts of devotion and goodness, just in case he does not wake up the next morning.
The Prophet Muhammad (peace and blessings be upon him) would lead his companions in the Isha prayer and, unless there was an important matter, he would retire without engaging in further conversation. 17 Before sleeping, he would always make du’a (supplication), as prayers held great significance in his life. In fact, entire books have been written about the supplications he made throughout the day. The Quran itself describes prayer as a measure of a person’s worth.
The respected Aisha narrated the Prophet’s nightly routine:
“Every night, when the Messenger of God (peace and blessings be upon him) went to bed, he would cup his hands together, blow into them, recite Surah Ikhlas, Surah Falaq, and Surah Nas, and then wipe his hands over his body, starting from his head and covering as much of his body as possible. He would repeat this three times.” 18
He also had other recommended supplications and practices. For instance, the respected Ali ibn Abi Talib reported:
“The Messenger of God (peace and blessings be upon him) advised both me and Fatimah: ‘When you go to bed, say Allahu Akbar (Allah is the Greatest) 33 times, SubhanAllah (Glory be to Allah) 33 times, and Alhamdulillah (Praise be to Allah) 33 (or in one narration, 34) times.’”
The respected Ali further stated that he never abandoned this practice, even during the Battle of Siffin when someone asked, “Even on that day?” and he replied, “Yes, even on that day.” 19
Unless there was a significant reason, the Prophet (peace and blessings be upon him) would not go out at night. However, there are narrations that mention occasions when he did.
One such instance occurred when the Prophet visited the respected Abu Bakr and the respected Umar one night. He found that Abu Bakr was reciting the Quran softly, while Umar was reciting it loudly. The next morning, the Prophet (peace and blessings be upon him) mentioned this to them and advised:
“Abu Bakr, raise your voice slightly.”
“Umar, lower your voice a little.”
This event is explained in a spiritual and mystical sense in the famous commentary Bazl al-Majhud on Abu Dawood’s Hadith collection:
- The respected Abu Bakr was in a state of divine witnessing and beauty (shuhud and jamal), so he recited softly, thinking, “The One I want to hear me already hears me.”
- The respected Umar was overwhelmed by divine majesty and awe (jalal and haybah), so he recited loudly, saying, “I am waking up those who are still drowsy and driving away Satan, who whispers heedlessness.”
Abu Bakr’s state represented union (jam’), while Umar’s represented separation (fark). However, the most perfected state, which belonged to the Prophet himself, was “the union of union” (jam’ al-jam’)—a balance that combined both aspects in the most harmonious way.
As a spiritually gifted guide and masterful doctor of the heart and soul, the Prophet (peace and blessings be upon him) made adjustments to both of them:
- By instructing Abu Bakr to raise his voice a little, he allowed others to benefit from hearing the recitation while guiding him from an intense state of divine unity into a state of witnessing—so that oneness (wahdah) does not overshadow creation (multiplicity), nor do creatures become a veil between a servant and His Lord. This is the exalted spiritual station granted to the great saints whom the Prophet (peace and blessings be upon him) was sent to guide.
- By advising Umar to lower his voice slightly, the Prophet (peace and blessings be upon him9 prevented others from being distracted during prayer, ensured that those who had legitimate excuses for sleeping would not be disturbed, and encouraged Umar to recite in a manner that deepened his personal connection with the divine—preserving the sweetness of intimate supplication, which is the essence of devotion.
This incident beautifully illustrates the Prophet’s perfect balance, wisdom, and ability to nurture every soul according to its unique nature, guiding them toward the most refined states of worship. 20
The Night
The night reminds one of winter, the grave, and the realm of Barzakh (the intermediate world after death), making the human soul deeply aware of its need for God’s mercy. Therefore, the Tahajjud prayer, performed during the late hours of the night, becomes an indispensable source of light—illuminating our path and home in the darkness of the grave and the Barzakh.
The Messenger of God (peace and blessings be upon him) would devote the final portion of his day—the night—to intense worship. Rather than detailing every aspect, we will share a few of the respected Aisha’s observations, which complement one another:
“The Prophet (peace and blessings be upon him) would pray at night until his feet became swollen. When someone asked him, ‘O Messenger of God (peace and blessings be upon him)! God has already forgiven your past and future sins (Quran, 48:2). Why do you push yourself so much in worship?’ he replied, ‘Should I not be a grateful servant of God?'” 21
One of the great Tabi’in (Successors of the Companions), Ata ibn Abi Rabah, once asked the respected Aisha:
“Can you tell us about something remarkable you witnessed from the Messenger of God (peace and blessings be upon him)?”
She responded:
“Which of his states was not remarkable?”
She then narrated:
“One night, he came to my room and lay beside me. After a short while, he said, ‘Would you permit me to worship my Lord?’ I replied, ‘Of course, I would love to be close to you, but I also love what pleases you.’
So he got up, renewed his ablution, and began his prayer. As he stood, tears flowed from his eyes, falling onto his chest. He continued to weep during his bowing (ruku’), and his prostration (sujood) was also filled with tears. His crying lasted until the respected Bilal came to call for the Fajr prayer.
I said, ‘O Messenger of God (peace and blessings be upon him)! God has forgiven your past and future sins, yet you cry so much?’
He replied, ‘Should I not be a grateful servant? And how can I not weep, when this night God has revealed to me the following verses:’
“Indeed, in the creation of the heavens and the earth, and in the alternation of the night and the day, there are signs for those of understanding. They remember Allah while standing, sitting, and lying on their sides, and they reflect on the creation of the heavens and the earth, saying: ‘Our Lord! You have not created this in vain! Exalted are You! So protect us from the punishment of the Fire! Our Lord! Indeed, whomever You admit to the Fire, You have disgraced him, and for the wrongdoers there are no helpers. Our Lord! Indeed, we have heard a caller inviting us to faith, saying: Believe in your Lord, and we have believed. So, our Lord, forgive us our sins, erase our misdeeds, and let us die among the righteous. Our Lord! Grant us what You promised through Your messengers, and do not disgrace us on the Day of Resurrection. Indeed, You never break Your promise.’ (Quran, 3:190–194) Then the Prophet (peace and blessings be upon him) said, ‘Woe to the one who recites these verses but does not reflect deeply upon them.’” 22
After Tahajjud, the Prophet (peace and blessings be upon him) would rest for a short while before rising for Fajr prayer when the muezzin (caller to prayer) made the call. The respected Bilal would recite the first adhan before dawn, waking people for Suhur (pre-dawn meal) and Tahajjud. When the actual time of dawn arrived, the respected Abdullah ibn Umm Maktum would call the second adhan, signaling the beginning of the Fajr prayer.
Conclusion
The daily life of the Master of the Universe (peace and blessings be upon him) can be examined from many different perspectives. However, regardless of how one approaches it, every aspect of his life is filled with guidance, discipline, and words that serve as a beacon of light for all of humanity.
In an era where daily life has become overwhelming and chaotic, how fortunate are those who study the blessed life of the Prophet (peace and blessings be upon him) and draw lessons from his example.
Footnotes:
- The Prophet Muhammad (peace and blessings be upon him) lived in a simple and modest house made of mud bricks, with a roof covered by palm fronds. One of the great Tabi’een, Hasan al-Basri (110/728), said, “The house of the Messenger of God (peace and blessings be upon him) was demolished during the reign of the Umayyad ruler, Abd al-Malik’s son, Walid, and was incorporated into the mosque. When the people saw this, they began to cry.” On that day, another great scholar of the Tabi’een, Sa’id ibn al-Musayyib (94/713), remarked, “By God, I would have wished that they had left the Messenger of God’s (peace and blessings be upon him) house as it was, so that the people of Medina could have been delighted, and those from outside Medina could come and see how the Prophet lived, and learn a lesson in asceticism from it.” (See: Elmalılı, VI, 4453.)
- Sahih al-Bukhari (Ezân 11, 13; Şehâdât 11; Savm 17), Sahih Muslim (Sıyâm 36–39), and Sunan al-Nasa’i (Ezân 9, 10).
- Sahih Muslim (Mesacid 286) and Sunan Abu Dawood (Salât 301).
- Tirmidhi, Vitr, 15.
- Bukhari, Tahajjud, 2, Virtues of the Companions, 19; Ibn Majah, Dreams, 10.
- Muslim, Fasting, 169.
- An incident related to the topic is narrated as follows: “In Medina, there was a woman known for her foul language, who used to speak harsh and rude words, scolding others. One day, while passing by the Prophet Muhammad (peace and blessings be upon him), he was sitting on a bench eating boiled meat. The woman said, ‘Look at that man. He is sitting like a slave on the ground and eating like the slaves do.’ The Prophet (peace and blessings be upon him) responded, ‘Is there a better slave than me?’ The woman said, ‘He eats, but does not give me any.’ The Prophet (peace and blessings be upon him) replied, ‘Come, eat with me.’ The woman responded, ‘I will not eat unless you give it to me with your own hand.’ So, the Prophet (peace and blessings be upon him) gave her the food with his own hand, but the woman insisted, ‘I will not eat unless you take the food from your mouth and give it to me.’ The Prophet (peace and blessings be upon him) took the food from his mouth and handed it to her. She immediately took it and ate it. After that day, the woman became very modest and no longer spoke ill of anyone, becoming one of the most modest and virtuous women in Medina.” (Tabarani, Mu’jam al-Kabir, 8/200, 231)
- Ibn Majah, Sawm, 22.
- Bukhari, Istizan, 41.
- Bukhari, Istizan, 16; Muslim, Jumu’ah, 30.
- Mawardi, Adab al-Dunya wa al-Din, 343.
- Bukhari, Ilm, 12.
- Bukhari, Mawaqit al-Salat, 555.
- Bukhari, Istizan, 15; Muslim, Salam, 15; Musnad, VI, 256; Qadi Iyad, Shifa, I, 131.
- Muslim, Rada, 46; Ayni, Umdetü’l-Kari, 20/244. It is also known that one of these acts of kindness led to the famous “ila” incident.
- Ibn Kathir, Tafsir, V, 64, 65; ash-Shurunbulali, Maraqi al-Falah, p. 74.
- One significant event is narrated as follows: According to Ews b. Huzayfe, the Prophet Muhammad (PBUH) would meet with a delegation that came to Medina every night after the Isha prayer for a conversation. However, one night he was delayed. When asked the reason, he said, “Today, I had not finished reading the portion of the Quran I usually read, and I did not want to come until I had completed it.” (Abu Dawood, Ramadan, 9; Ibn Majah, Iqamah, 178; Ibn Kathir, al-Bidayah, V, 32).
- Bukhari, Fada’il al-Quran, 14; Tirmidhi, Dua, 21.
- Muslim, Zikir, 80.
- Seharenfuri, Bezlu’l-Mechûd, VII, 89.
- Bukhari, Tahajjud, 6; Muslim, Hypocrites, 78–79; Tirmidhi, Prayer, 187.
- According to Ibn Hibban’s Sahih, as reported by Leknawi, Ikamat al-Hujja, 112.