A Glimpse of the Character Traits of the Holy Prophet Muhammad (S.A.W.)
Muhammadâ€™s father, â€کAbdullah, died at a young age away from his birthplace and kinsfolk, without knowing that his wife was expecting and that he was leaving behind a precious legacy for the world of humanity. â€کAbdullah was the most beloved of the sons of â€کAbd al-Muttalib, who sacrificed one hundred camels for him and distributed the meat among the needy. â€کAbdullah did not return from a trade journey to Syria. He died in Medina a few days after falling ill and was buried in the house of a member of the tribe of Banu Najjar [Dؤپr al-Nؤپbighah].
â€کAbd al-Muttalib was very upset at this tragic loss but his deep grief and heartbreak was somewhat alleviated by his newborn grandson, the only memory of â€کAbdullah left to him. He found peace of mind in him and came to love the child ardently. On the seventh day after his birth, he named him Muhammad (the praised one). This name was rare among the Arabs of the time. It is reported that upon being asked why â€کAbdul-Muttalib had named his grandson in this way, he replied: I did so with the desire that my grandson would be praised by God in Heaven and by men on earth. 
It seemed as if he inwardly knew his grandsonâ€™s destiny, and the name Muhammad, which befitted his grandson, had been inspired.
It was the general custom of the Arabs who lived in towns to send their children away to Bedouin wet nurses. It was believed that growing up in the free and healthy surroundings of the desert would be deeply effective in aiding the physical and mental development as well as the eloquent speech and gallantry of children. Therefore, â€کAbd al-Muttalib entrusted the young Muhammad (s) into the care of Halimah, daughter of â€کAbdullah ibn Harith, who belonged to the noble tribe of the Banu Saâ€™d.
Muhammad (s) lived for about six years in this tribe and with the passage of time, he developed well both physically and mentally. He became more mature than others of the same age in every respect. He was cleaner, more joyful, and more magnanimous than all the other children. At the age of six, Halimah took Muhammad (s) to his mother. This noble lady was still grieving the death of her beloved husband and thinking of her only orphaned child brought more sadness to her tender heart.
In order to show her fidelity, to relieve her deep sorrow, and to revisit the grave of her husband, who had left her a few days after their marriage, she set out for the long journey to Medina (at that time known as Yathrib), accompanied by her beloved son. Muhammad (s) went with her so that he too could shed tears over the grave of his father and sympathize with his mother, since he had already been deprived of his caress, smiles, and care.
Amina stayed in Medina for a whole month, and every day she would sit at the grave of her husband and relieve her burning heart through her tears. This painful sight was imprinted on the memory of Muhammad (s). Later, during the emigration, while he was passing through the lanes of Medina, he recognized a house and said that he had been in it with his mother and it was there that his father lay buried. 
The deep grief and heavy blow suffered by her at the early stage of her married life led to Aminahâ€™s premature death. On her journey back to Mecca, she fell ill and died at a place called Abwؤپâ€™.
Muhammad (s) was now completely orphaned. Upon the death of his mother whose presence, love, and care he was in need of, the six year-old boyâ€™s tender and sensitive heart became mournful. His subtle spirit was overcome with an unforgettable grief.
It has been recorded that after fifty-five years, during the journey for performing the compensatory or lesser pilgrimage (â€کumrat al-qaل¸چؤپ), Muhammad (s) passed the grave of his mother, where he stopped and wept so much that those present there were also moved to tears. It is said that it was the memory of the affection of his mother that moved him to tears. 
Under the care of â€کAbd al-Mutallib
Umm Ayman (or Barakah, a notable African woman who was highly esteemed by the noble Prophet), took him to Medina and left him with â€کAbd al-Muttalib. Seeing the child bereft of his mother aroused â€کAbd al-Muttalibâ€™s pity and affection and his love for his grandson increased. He loved him more than all of his own children  and never left him.
Even when an assembly of the Quraysh nobles was held in the Sacred Mosque (masjid al-harؤپm), â€کAbd al-Muttalib would sit in a prominent place and let Muhammad (s) sit on the couch, and whenever his uncles wanted to drive the child away from the seat of his father, he would prevent them from doing so saying, â€œLeave my son aloneâ€.
He foretold, based on his inspiration or insight, that his grandson would have a very bright future.  However, even the amount of love and affection shown by his grandfather could never fill the gap caused by the loss of his parents. Muhammad (s) most often displayed his grief within the context of the following moral lesson: Stroke the heads of the orphans and honour those who are away from their homes, because I became an orphan as a child, and as an adult, I became afflicted with the pain of being away from home. 
In order to encourage others to help this underprivileged group in society, he said: Whoever looks after an orphan and brings him up until he is an adult will be next to me in heaven. 
It was providentially foreordained that this new stage of his life, in which he almost found peace of mind, would not last long. When he was eight years of age, his grandfather died, and Muhammad (s) experienced more grief.
He escorted the dead body of â€کAbd al-Muttalib weeping silently.  The Prophet had thus been endowed with the ability to tolerate a high degree of hardship in order to prepare him for the hardships and sufferings that would occur during his prophetic mission. It was necessary that the Prophet should taste grief and pain from his early childhood so that he could develop a forbearing and patient spirit.
Under the care of Abu Talib
â€کAbd al-Muttalib embraced the Prophet on his deathbed, crying, and turned to his eldest son Abu Talib, who was to become his fatherâ€™s successor and the chief of the Hashim clan. Abu Talib was a highly respected man of the Arab tribes. â€کAbd al-Muttalib gave him his final instruction, saying: Remember, my son, that after me you should take care of and support this only gem who was bereft of his fatherâ€™s presence and who did not enjoy the affection of his mother. Protect him as your own and keep him away from any harm. I do not know of anyone from among the Arabs like his father who died in the prime of his life, away from his home and without fulfilling his young desires. His mother, who passed away in deep distress, frustration and sorrow, also left him alone. Will you accept my last will?
Abu Talib responded: Yes father, and I call upon God as a Witness.
He then put his hand over his fatherâ€™s and made a pledge of allegiance to him to which â€کAbd al-Muttalib replied, Now it has become easy for me to die.
To bid him a final farewell, he held his grandson close to his chest, smelt and kissed him and breathed his last breath. 
Thereafter, the courageous Abu Talib, in order to preserve the veneration of his nephew and to protect him, made every effort possible for more than forty years, until he also breathed his last. He protected Muhammad (s) with bravery, sincerity, and unique self-sacrifice.
His wife Fatimah, who was also one of the lionhearted women of the Quraysh, nursed him together with her husband, and out of her motherly affection (which the holy Prophet never forgot), she spared nothing to provide him with more comfort than her own children. His behaviour in the house of Abu Talib attracted everyoneâ€™s attention and before long he was well-loved by the whole family. 
Unlike other children of his age who appeared dishevelled with messy hair and dirty eyes, the Prophet always made his hair tidy and kept his face clean. He had the appearance of an adult who lived in comfort. He was not greedy for food in the least.
The children sharing food with him, as is the custom of children, ate hurriedly and sometimes snatched morsels from each other, but he contented himself with little food and avoided eating greedily. 
He was magnanimous beyond his years and under all circumstances. Sometimes, as soon as he got up, he would go to the well of Zam Zam and drink a few sips of water from that well. Then, when he was called to have a meal in the morning, he would say that he did not feel hungry and did not want to eat.  He never complained of feeling hungry or thirsty during his childhood or adulthood.  Also, Abu Talib always let him sleep beside his own bed. He narrates:
One day, I told him [the Prophet] to take off his clothes and go to bed. I sensed that he did not like my order but as he did not like to refuse, he said, â€کUncle, turn away from me so that I can take off my shirt.â€™ I was very surprised at this. I never heard any lie nor saw any indecent act or laughter from him. He did not like childish games and enjoyed seclusion and loneliness, and he was always humble. 
Working as a shepherd
Once, while he was living under the care of Halimah, Muhammad (s) asked her, â€œWhere do my brothers go?â€ Halimah replied that the other men were taking their sheep to the pasture. The Prophet then said, â€œI will be with them from today onwards.â€ 
At the age of seven, he was seen carrying clay in the folds of his long shirt to help Abdullah ibn Judâ€™an in building houses. He was not seen spending a single day in idleness throughout his life. When praying, he always said: â€œO God, I take refuge in you from idleness, laziness, and abjectness.â€  He encouraged Muslims to work and said: Worship consists of seventy parts, the best of which is to earn a livelihood through lawful means. The supplication of one who sits at home and who asks God for provision without working is not answered. 
And: If any of you carries a pack of firewood on his shoulder, it will be better than to ask someone else who may give it or may not. 
Perhaps, it was because of this very interest in work and also because he did not like to live among the family of Abu Talib without taking any responsibility and contributing to their means of livelihood, that he started shepherding the sheep of Abu Talib. 
Furthermore, from his early childhood, the Prophet liked open spaces and vast deserts, and the idea of seclusion had been gaining strength in his mind. It was as if he had been inspired to move away from the confines and hustle and bustle of the city so that he could reflect on the world of creation insightfully and consider its parts precisely.
The power of thought spreads and flourishes well in open spaces, like light waves that do not encounter any obstacles. On the other hand, looking after simple animals, protecting them from the harm of wild animals, and precipices and preventing them from fighting with one another was good experience for the Prophetâ€™s future mission.
The reason was that he would face ignorant, misguided, and headstrong people and would have to save them from the dangerous situations that they were caught in. Before him, Moses and David had been shepherds for periods of time as well.  Being a shepherd, therefore, was not a shameful profession.
Leading the trade caravan
The Prophet made some trade journeys to Syria and the Yemen. His first journey was made when he accompanied his uncle Abu Talib to Busra, where he learned the techniques of trading.
On his last journey, he was hired by Khadijah, whose merchandise he took to Syria and returned with a great profit. He always observed justice and equity while he was trading and avoided telling lies and fraud, which was the practiced by many tradesmen.
Muhammad (s) was never strict in his business dealings with others. Saâ€™ib ibn al-Saâ€™ib relates: During the age of ignorance, I was his [the Prophetâ€™s] trade partner, and I found him the best of the partners in every respect. He neither argued with anyone nor was he obstinate and nor did he blame anything on his partner. 
He became so well-known for his truthfulness and honesty that everyone who knew him acknowledged his trustworthiness and called him Muhammad al-Amin (the trustworthy).  During the prophetic mission, when the Quraysh rose to oppose him, they nevertheless still entrusted their goods to him. An example of his trustworthiness can be seen when he migrated to Medina and ordered Ali to stay in Mecca primarily so that he could return the things that people had entrusted to him to their respective owners. He considered truthfulness and trustworthiness to be the basis of life and said: These two [virtues] have been confirmed and emphasized in all the teachings of the prophets and apply to anyone who is entrusted with a task.
He also said: Each one of you is a guardian and is responsible for what he is entrusted with. 
Towards the oppressed
During the age of ignorance, there was no legal system or authority that could safeguard the limits of individual rights or to which one could appeal for litigation and adjudication.
Excluding those who relied on their own power, influence, or tribal partisanship, the rest of the people were subject to all kinds of transgressions, against life, property, and family. A savage and barbarous temper and the law of the jungle were dominant. In the city of Mecca, the situation was very chaotic. Strangers were especially mistreated. Their belongings were often snatched in public and sometimes, they themselves were taken captive.
Of course, among this unbridled multitude, there were a small number of people who had not totally abandoned human virtues, and there were traces of emotion, mercy and chivalry in their hearts. Naturally, they were annoyed at and exhausted with this abnormal situation. One day, an event occurred that significantly moved them, and in response to their dissatisfaction and the injustice they saw, they took some positive steps.
A stranger from the Zubayd tribe came to sell his merchandise in Mecca. â€کأ‚s ibn Wؤپâ€™il, one of the chieftains of the Quraysh, acquired the entire amount but paid nothing in return. As a result of this, Zubayd approached several influential leaders of the Quraysh to no avail. They refused to listen to him. In despair, he went to the top of Mount Abu Qubays and pleaded for justice in a loud voice, saying: O family of Fahr! [Fahr was the ancestor of the Quraysh, that is, Quraysh himself. He was the man who the entire tribe was related to and was well-known for his chivalry.] I am a stranger in your city and have not yet performed the rituals of â€کUmrah (the lesser pilgrimage). I have been shown no respect and my goods have been unjustly possessed. Where are the brave men who can come to my rescue and safeguard my right?
The sigh of the oppressed man resounded in the air and moved the hearts of the dissatisfied people of Mecca. Muhammad (s), accompanied by his uncle Zubayr ibn â€کAbd al-Muttalib, rose up and with the help of some of the leaders of the clans of the Quraysh assembled in the house of â€کAbdullah ibn Judâ€™an al-Taymi. Together, they made a pact for the repression of acts of lawlessness and the restoration of justice to the weak and oppressed.
Then all the members of the covenant approached â€کأ‚s ibn Wؤپâ€™il together. He could not resist the angry people moved by injustice and was forced to yield and to return the merchandise of the man. 
The holy Prophet remembered this event afterwards and said: I was present when the covenant was made in the house of â€کAbdullah ibn Judâ€™an, and I will not break that covenant under any circumstance. Even right now I am ready to participate in such a pact. 
From Muhammadâ€™s (s) point of view, all the members of a society are duty-bound to resist oppressors and should not be content as onlookers. He has also been quoted to have said:
Help your brother whether he is the oppressor or the oppressed one.
When his companions asked him how they should help an oppressor he replied: By preventing him from oppressing others.
Towards his family
Despite Prophet Muhammadâ€™s youthful vigour and vivacity he was never influenced by his urges and desires as a consequence of the virtues of chastity and magnanimity that he possessed. Before his marriage, he was never seen with Khadijah nor was it ever heard or said that he was intimate with women. For instance, even after he migrated to Medina, in his old age, he married several women, but each marriage was based on expediency.
If he had intended to seek gratification, he would not have married older women. It was very easy for him to marry beautiful girls to obtain pleasure, but he condemned and cursed those who considered marriage as a means of obtaining pleasure only. 
The Prophetâ€™s first wife was Khadijah, daughter of Khuwaylid ibn al-Asadi, who belonged to a well-known family. She herself was regarded to be the First Lady of the Quraysh. She was endowed with chastity and honesty, and for this distinction, she was called al-Tؤپhirah (the pure one). 
She was one of the wealthiest traders in Mecca. She had turned down several noblemen of the Quraysh who proposed marriage to her, believing that they were after her wealth. The well-known moral virtues of Muhammad (s) the Trustworthy attracted the attention of Khadijah. She found in him the qualities that she had long been searching for and married him.
Unlike most marriages prevalent at the time, their marriage did not occur out of love for position, wealth, beauty, financial and material gain, or for ostentation. Rather, it was a marriage based on moral homogeneity, love of virtue, spiritual union, and mutual affection, giving it permanence. This marital union played an extremely effective and useful role in the propagation of the call of Islam and the encouragement of the messenger of God.
Khadijah, a virtuous and self-sacrificing woman, always shared her husbandâ€™s pain and comfort and consoled him in the face of hardships. She gave away all her wealth to the needy for the exaltation of the proclamation of Tawhid (the Oneness of God).
Khadijah was the first woman who converted to Islam and prayed behind her husband. The Blessed Prophet married no other woman as long as she was alive. After her death, he re-married and treated all his wives kindly and justly without giving preference to one over the other. Whenever the Prophet intended to go on a journey, he would draw lots among his wives and would take with him the one to whom the lot fell. 
He was not morally rough but especially kind and tolerant. He tolerated the bad-temperedness and foul language of his wives, even when some of them were so bold as to disclose his private secrets and annoy him by plotting and colluding, to the point where Qurâ€™anic verses were sent down admonishing and reprimanding them. 
After the wars with Banu Naل¸چir and Banu Qurayzah (the two Jewish tribes), some of his wives fantasized about an aristocratic and luxurious life and demanded jewellery, knowing that the treasures of the Jews were now in possession of the blessed Prophet.
The Prophet, who did not want to sacrifice social justice for the whims of his wives and let the public Muslim treasury be used privately, refused to accept their demand and paid no attention to their rough words. Abu Bakr and â€کUmar, who were informed of this matter, were determined to punish their respective daughters â€کAâ€™ishah and Hafsah, but the blessed Prophet prevented them from doing so.  He just contented himself with keeping away from them.
After one month, it was ordered, based on the Qurâ€™anic verses revealed on the occasion, that he should let his wives choose one of two alternatives: if either of them was still interested in being his wife, she should abandon seeking an increase in wealth, live a simple and contented life, and be hopeful of more reward. However, if either of them preferred the luxuries and glitter of this world, then the Prophet should release her in a fair manner. 
The blessed Prophet elevated the status of women to the level of full human beings who had the right to independent possession of their lives and property. He always, even in the last moments of his life, recommended getting along with oneâ€™s wife; that is, observing the exigencies of a womanâ€™s primordial nature and exemplified this in the following way: A woman is like a rib which will break if you try to straighten it. You can benefit from it if it remains as it was made (by Allah). 
The order of creation and the limits of human primordial nature cannot be changed, and some things that can be done by men cannot be done by women, and within the order of creation each one has his/her own position and talents. The Prophet emphasized that women should be treated kindly and said: All people have both good and bad qualities and a husband should not just consider the bad qualities of his wife and hate her, because when he is displeased with one bad quality in her, he becomes pleased with that one which is good and these two points should be considered together. 
Prophet Muhammad also cursed those who fail to struggle for the comfort of their family, saying: One who neglects his family and leaves them alone is deprived of the mercy of God. 
He treated his children kindly explaining that, â€œOur children are an integral part of us.â€ He was diligent in rearing his children and taught them the etiquette of Islam. He used to say:
Fatimah is part of me, and she is my heart and soul, and whoever offends her offends me. 
And: Hasan and Husayn are from me and I am from them.
When the Prophet would go into prostration, Hasan and Husayn would climb on his shoulders and he would either prolong his prostration until they got down, or slowly put them down and rise from prostration. He embraced them and kissed their cheeks and faces. One day, one of the people present with the Prophet saw this and commented, â€œWe never kiss our children.â€ The Prophet responded: What can I do for you if God has removed from your hearts the feeling of compassion?
Another day, when he sat Hasan on his knee and kissed the childâ€™s face, Aqraâ€™ ibn Habis said: I have got ten children, and I have never kissed any of them.
The Prophet looked at him and said: One who has no compassion for others is not entitled to compassion (from God). 
The Prophet not only caressed his own children but he was also affectionate towards the children of others and embraced and greeted them.  Furthermore, the blessed Prophetâ€™s love and affection did not stop there. He also embraced his servants.
Anas ibn Malik narrates: I served the Prophet, peace be upon him, in his house day and night for ten years and he never said to me â€کWhy did you do that?â€™ after I had done something or â€کWhy did you not do that?â€™ after I had neglected to do something. He never said a word of contempt to me. 
In short, he treated his family kindly, not strictly or severely and said: The best of you is he who is the best to his family, and I am the best among you to my family.
Towards the slaves
Slavery is one of the hideous habits of man and is indicative of his cruelty. It has been prevalent since the early history of mankind, gradually becoming a part of the rights of masters and of indisputable social principles. As such it has permeated all human societies to the extent that even the intellectuals and scholars of many nations considered it expedient and right. In these civilizations not only were there no steps taken to abolish it but there were also no steps taken to amend it.
The Greek philosophers believed that two types of human beings were created: the free and the slaves, and that the latter were created to serve the former. Aristotle considered the system of slavery to be one of the necessities of human society. He said that with regards to work, when more manpower is needed, the government should use slaves, but attention should be paid to the improvement of their lives.
The blessed Prophet understood with his mature reason and sound conscience that human beings are alike in terms of their primordial nature and natural talents. He knew that they all possess souls, wills, sentiments, and emotions. He also understood that differences in race, colour, language, nationality, and even the privilege of piety and knowledge cannot be the cause of discrimination against them and their rights. Why do some human individuals enslave others, and deprive them of their freedom and due privileges?
The Prophet was well aware that removing a thousand-year-long idea that had penetrated deeply into the minds of both masters and slaves would not be possible, except by changing social modes of thought. If a code was legislated without an executive backing or enforcement guarantee from within the souls of the masters and the slaves, this deep-rooted class system would never be abolished. After all, the masters considered the blatant injustice to be part and parcel of their rights.
The slaves too, by force of habit, had gradually become too weak to exercise their willpower and were not able to act freely. As a result of their total lack of a sense of freedom and free living, they came to believe that their right to live was confined to the very cruel situation in which they were caught. Therefore, the social situation had to be improved in parallel with the gradual social growth. Much thought and wisdom was needed when taking measures to put this into effect.
As an initial step, the Prophet advised the masters and the slaves to regard one another as brothers on a number of occasions. He began convincing them that they were all of the same race and were created from clay. 
He said: Whites have no natural privilege over Blacks, and the worst of people in the sight of God are slave traders.  Slaves are your brothers. They have been put under your command and they have their own rights. You should feed them of what you eat and dress them of what you wear. Do not ask them to do things beyond their capacity and help them to do things.  When you call them, call them politely and do not say, â€کMy slaveâ€™ or â€کmy slave-girlâ€™. Rather, you should say, â€کmy ladâ€™, â€کmy lassâ€™ or â€کmy boyâ€™. All your men and all your women are servants of God, and He is the True Master of all. 
This expressive and appropriate logic, which emanated from the depths of the heart of a true humanitarian in the form of a heavenly message, played a major role in breaking the arrogance of masters, in obliterating the sense of inferiority from the hearts of the slaves, in the intellectual transformation of many people, and in creating doubt about something that was considered an indisputable principle for centuries. Naturally, it made people reconsider their situations and they gradually came to the conclusion that a brother should not subjugate his fellow brother.
Thereafter, through his practical steps, the blessed Prophet paved the way for the freeing of the slaves, either by encouraging the people to do so and promising them a reward: their sins would be expiated and their repentance would be accepted; or the slaves could be emancipated through redemption (repurchase) so that they would pay their masters a certain amount of money out of their wages by instalments, or that it would be paid from the public Muslim treasury (Bayt al-Mؤپl) until they were free.
In this way, the Prophet blocked almost all the roads leading to slavery so that it would gradually die out. He took the lead, demonstrating by practical example, and freed his slave Zayd ibn Hؤپritha, who his wife Khadijah had presented to him. Furthermore, in order to erase the sense of inferiority and servitude from Zaydâ€™s mind, he called him his â€کadopted sonâ€™ in public. As soon as Zayd reached the age of puberty, the Prophet gave his cousin in marriage to him, in order to abolish racial superiority on which the world in those days, especially the world of Arab tribalism, relied heavily. Thus, the Prophet founded the principle of equality.
As previously mentioned, the blessed Prophet was interested in cleanliness from his early childhood and was unique in observing cleanliness of the body and clothes. In addition to observing the manners of wuل¸چu (ablution), he washed and bathed himself on most days and encouraged both of these as acts of worship.
He washed his hair which fell to his ear lobes with Lote tree leaves (sidr) and combed and rubbed violet oil in it. He perfumed himself with musk and ambergris incense so that his scent could be smelled wherever he passed. He cleaned his teeth with a natural toothbrush (miswؤپk) carefully, several times a day, especially before sleeping and after waking up. His white garment, which reached below his knees, was always clean.
Before and after eating, he used to wash his hands and mouth and would avoid eating bad-smelling herbs and/or vegetables. An ivory comb, a collyrium for the eyes, a container, a pair of scissors, a mirror and a miswؤپk (a natural toothbrush) were always part of his luggage wherever he went. His house was always clean, despite its simplicity and lack of luxury.
He emphasised that rubbish should be taken out during the day and should not be left till night. His physical cleanliness was in harmony with his sacred spiritual purity. He advised his companions and followers to keep their heads, bodies, garments, and houses clean and he especially persuaded them to wash and perfume themselves on Fridays so that they would not smell bad while attending the Friday prayer. 
He further ordered his followers not to relieve themselves near graves, beside rivers, or in the shade of trees. He emphasised that care should be taken not to pollute water to the extent that even while washing, it was better to wash outside the water rather than entering it. 
Manners of Social Interaction
The blessed Prophet was cheerful and bright in public but had a sad and meditative expression when he was in private. He never stared at anyone's face and used to look down more often than he raised his head. He was careful to greet everyone first, even the slaves and children. He often used to sit on his knees and would not stretch his legs in the presence of others.
Whenever he entered an assembly, he used to sit in the nearest vacant spot and never allowed anyone to stand up for him or make room for him. While being addressed, he did not interrupt the speaker and treated his associate in such a manner that the associate would go away thinking himself to be the dearest person to the Messenger of God. He did not speak unnecessarily. He spoke slowly and clearly and never used bad language.
He was a perfect model of modesty and shyness. He never got annoyed at anyoneâ€™s behaviour but on occasion, annoyance might appear on his face. He never used to complain or object. He frequently visited the sick and participated in funeral processions. He did not allow anyone to speak against anyone else except when pleading for justice.
In one incident, a group of Jews came to the blessed Prophet and said, â€œas-Sؤپm-u-â€کAlaykumâ€ (death be upon you), whereupon the Prophet replied, â€œWa â€کalaikumâ€. â€کA'isha understood their meaning and cursed them but the Prophet told her, â€œâ€کA'isha, do not do that, for God does not like the use of harsh wordsâ€.