The recent outcry throughout the Muslim world against the cartoons published in Western newspapers ridiculing the Prophet (peace be upon him) was incomprehensible to most people in Europe. Yet it was the instinctive reaction of a population that deeply and genuinely loved the man who delivered God’s message to us. He might have died 1400 years ago, but his love is deeply entrenched in the hearts of Muslims across all generations. It is pertinent to ask: “How well did the Prophet’s companions love him? And how did they show their love?”
It is not difficult to find out the answer. Umar once said to the Prophet: “Messenger of God, you are dearer to me than all my relatives, including my children, and all people, apart from myself.” The Prophet said to him: “This will not do, Umar. I should be dearer to you than yourself.” Umar said: “Then I can say that I love you more than I love myself.” The Prophet told him that he had then attained the proper degree of faith.
This means that loving the Prophet more than we love ourselves is a duty all Muslims should fulfill. This is not difficult to attain, because such love is demonstrated by obedience. It is not a question of singing the Prophet’s praises, or reciting poems extolling his fine attributes. It is through following his guidance that genuine love expresses itself.
I was once talking to a medical doctor about a certain practice, with religious and medical aspects, when he mentioned that it should be performed when a newborn baby has completed so many weeks. I told him that the Prophet mentions an earlier time. He asked for the Hadith to be checked and accurately translated, commenting: “If the Prophet has mentioned an earlier time, then the time he has specified is the correct one. We, medical doctors, should review our surveys and studies, because they may be flawed.”
Such is the attitude of a good Muslim who loves the Prophet as he should be loved. If it is correctly established that the Prophet suggested something at variance with his data, then the data and the conclusion based on it are suspect. The Prophet did not speak carelessly.
The practice involved here was something that has a religious aspect. Therefore, the Prophet made the suggestion on the basis of the knowledge God revealed to Him. There is no question that the information given by God could be mistaken.
There are numerous Hadiths that speak of how well the Prophet was loved by his companions. These mention episodes in their lives that come naturally, and their expression of their love is their instinctive reaction.
They are looking for no benefit as a result. One such expression is that stated by Zayd ibn Al-Dathinnah. He was one of two people taken captive as a result of an act of treachery by some unbelievers. They were then sold to the Quraysh who wanted to kill them in revenge for those who were killed by the Muslims in the Battle of Badr. The two men were taken to a place called Al-Tan’eem, about 6 kilometers to the north of Makkah, to be killed.
A large number of men, women and children went out there to witness the killing of the two defenseless prisoners. Safwan ibn Umayyah ordered one of his slaves, called Nastas, to kill Zayd. As he was placed to be killed, Abu Sufyan spoke to Zayd: “I ask you in the name of God, Zayd, would you prefer that Muhammad was in your place, being killed now by us, and you were safe with your family?” Zayd answered: “I don’t wish to be with my family now and Muhammad is troubled by a thorn in his body, wherever he is now.” Abu Sufyan commented: “I have never seen anyone have so much love for another as the followers of Muhammad love him.”
The most important aspect of loving the Prophet is to follow his guidance. There is no better expression of love than true commitment to the cause, which means obeying every order the Prophet gives and implementing his teachings. Yet there are other expressions, but these signify little without such obedience. The Prophet’s companions were exemplary in obeying whatever order he gave them. They also expressed their love in other ways. Abu Juhayfah reports: “I saw God’s messenger under a red canopy made of animal hide. I also saw Bilal taking the water for the Prophet to perform his ablutions.
The people around were keen to take a bit of that water. Whoever got some of it rubbed himself with it, and whoever could not touched his friend’s wet hand. Then I saw Bilal with a short staff that he fixed in the ground. The Prophet came out wearing two red garments with rolled sleeves. He led a congregational prayer in two rak’ahs. People and animals passed by in front of the staff.” (Related by Al-Bukhari and Muslim.)
That the people were keen to take some of the water the Prophet used for his ablution was normal practice, because that water touched the Prophet’s body. They felt that it carried some blessing. Hence, if any of them could not have some of the water, he was keen to touch his friend on the wet part of his hand to have a trace of the blessing. This was normal practice with many of the Prophet’s companions.
This was indicative of the firmness of their belief in his message. Had they had any doubt they would not have shown such keenness. After all, he never suggested that they should do so.
The Prophet also loved his companions, because they were the ones who testified to the truth of his message. Had they had any doubt, they would not have followed him through the many difficulties he went through.
He was always keen to reassure them about the life to come. Abdullah ibn Massoud reperts: “We were with God’s messenger under a canopy when he said to us: ‘Would you be happy to constitute one quarter of the people of heaven?’ We answered in the affirmative. He asked again: ‘Would you be happy to form one third of the people of heaven?’ Again we said that we would. He said: ‘By Him who holds Muhammad’s soul in His hand, I hope that you will constitute one half of the people of heaven.
The point is that only a person who truly surrenders himself to God will be in heaven. In proportion to idolatrous communities, you are no more than a white hair on the body of a black ox, or a black hair on a red ox’s body.” (Related by Ahmad and Al-Bukhari and Ibn Majah.)
Needless to say, the Prophet did not mean his companions alone, but his followers in all future generations. They are the ones who will constitute half of the people admitted to heaven.
Had his statement been applicable to his companions only, heaven would be too small a place, when God describes its space showing it to be vast. In fact, its width is equivalent to the length of the heavens and the earth.
