It is always important to remember that following the Prophet’s example in everything is a highly commendable effort. Even in matters that has no relevance to religion, if we learn that the Prophet did something in a particular way and we follow his example with no intention other than taking him as a guide showing the way to what is best, we earn reward from God. Our attitude would be an implementation of the Qur’anic verse which states: “In God’s messenger you have a good example for everyone who looks forward to God and the Last Day, and remembers God unceasingly.” (33: 21)
However, we have to differentiate between what the Prophet did by way of demonstrating how Islam is implemented, which applies to matters that have a religious nature or have some relevance to religion, and matters that belong purely to the life of this world. In such latter affairs, we are neither encouraged nor discouraged from following the Prophet’s example. Thus, in his habits of sleep, eating, dress, attention to normal things that one encounters in every day life, God has not placed on us a burden by requiring us to conduct these in a particular fashion. Nevertheless, if one learns that the Prophet did something in a particular fashion and he follows him with the intention of doing what the Prophet did, without considering this to be an Islamic obligation or recommendation, one earns a reward. But when an action has a religious significance, then following the Prophet’s example is highly recommended. This is the reason why the Prophet’s companions were keen to report and follow every action of the Prophet. Hadith scholars also gave this aspect particular attention, so as to verify what is reported and confirm what is authentic.
Jabir ibn Abdullah reports: “When the Prophet wanted to clean himself from the state of janabah, or ceremonial impurity, he used to pour over his heads three handfuls of water.” Al-Hassan ibn Muhammad said to Jabir: “My hair is too thick.” He answered: “The Prophet’s hair was more plentiful and beautiful.” (Related by Al-Bukhari, Muslim and Al-Nassaie with slightly different versions).
It is well known that removing the state of janabah, or ceremonial impurity, requires washing one’s whole body, from head to foot, with water. In our present time and modern living, taking a shower is the best way. A dip in a pool, river or the sea is also good enough for the purpose. However, in situations where water is not available in plenty, it is better to economize with water. Hence, the report that using one’s hands to take three handfuls of water and pour them over one’s head is sufficient for washing one’s head. This should be followed by pouring water over the rest of one’s body.
Some people, however, impose on themselves a more rigid approach, or they may suffer from a kind of obsession with cleanliness. Therefore, guidance is provided for them in the Prophet’s own action. It is clearly stated in this Hadith that a small amount of water, such as a bucket, should be sufficient. This is symbolized by how the Prophet washed his head.
The man who pointed out to Jabir his own difficulty, having thick hair, was the grandson of Ali ibn Abu Talib, the Prophet’s cousin, but his grandmother was Ali’s second wife whom he married after the death of Fatimah, the Prophet’s daughter. Jabir, a companion of the Prophet who related a large number of authentic Hadiths replied that the Prophet’s own hair was more plentiful. If three handfuls were sufficient for him, then they are sufficient for anyone.
Another Hadith on a totally different subject makes it clear that following the Prophet’s example is required. The Hadith, reported by Jabir, states: “The Prophet fell off a horse in Madinah and landed on the trunk of a felled date tree. His foot was dislocated. We used to visit him in an open space outside Aishah’s home. We came once when he was praying seated, and we joined him in his prayer but we stood up. We came another time and he was offering an obligatory prayer, also seated. We joined him in congregation, standing, but he signalled us to sit down. When the prayer was over, he said to us: ‘If the imam prays seated, then pray seated, and if he stands up, then pray standing up. Do not stand when the imam is seated as the Persian do, glorifying their leaders.’” (Related by Al-Bukhari in Al-Adab Al-Mufrad).
There are several points that merit discussion in this Hadith. The first is the Prophet’s companions’ action on both occasions that they visited the Prophet. When they saw him praying, they immediately joined him in congregation. This shows how keen they were to join him in prayer on every occasion, whether he was offering a voluntary prayer or an obligatory one. It is well known that a prayer in congregation is granted 27 times the reward of a prayer one offers on his own.
We also note that on both occasions the Prophet’s companions prayed standing up, as this is the normal position, while the Prophet was seated as he prayed. On the second occasion, he signalled them to sit down, but he did not do so in the first. But we note from the Hadith that the second prayer was an obligatory one, which means that the first was not. Hence, we may conclude that in a voluntary prayer, the congregation may choose to stand or sit, if the imam is seated, while in an obligatory prayer, they must do like him. Again we know that voluntary prayers may allow concessions that are not allowed in obligatory ones.
However, on this point we may add that this illness of the Prophet was at the end of the fifth year after his migration to Madinah. Several years later, shortly before his death, the Prophet offered an obligatory prayer in the mosque, when he was seated and the whole congregation were standing up. He did not order them to sit down. It is a general rule of Islamic law that a later practice supersedes an earlier one. As the permissibility of taking a different position is given later, then this is the final ruling. Moreover, the Prophet makes the reason for his earlier teaching very clear. The important thing is not to give leaders of the Muslim community a position of glorification. A leader should certainly be treated with respect, and his orders should be obeyed, but he is not to be glorified or exalted to a position where people make themselves too inferior to him. There is no superiority or inferiority on account of position, but there are duties on both the ruler and the ruled. When these duties are fulfilled, then that is all that should be said and done.