A Perennial Workshop of Humanity

The changing political, social and economic conditions became an impediment in correct application of the educative norms and values of the ahadith. Other science religious and secular, helpful in advancing the people to again worldly positions and posts of authority overshadowed the study of hadith and the curriculum followed in educational institutions came to be limited to scholastic discussions of religion and theoretical treatment of purely historic of religion and theoretical treatment of purely historic or intellectual issues or those pertaining to historicity of past events and the biographical details of the Prophet's life.

But, despite these deviations, the hadith and biography of the Prophet still continue, of course next to the Qur’an, as the most potent means of acquaintance with the norms of ethics, purification of self, cleaning of heart and virtuous behaviour.

The matter contained in the books of ahadith is of two types. One of it pertains to affairs, practicable and tangible, such as, the postures of the prayer, recitation of the Qur’an orisons and invocations, preaching of religion, behaviour in War and peace and similar other practices and injunctions. The second category expounds those inner states and conditions which are the end result of the practices described in the former group. We can call these resulting dispositions and temperaments as sincerity and self-criticism, steadfastness, abstinence and self-sufficiency, courtesy and modesty, awe of God, humility and broken-heartedness while entreating God, preference and self-sufficiency, courtesy and modesty, awe of God, humility and broken heartedness while entreating God, preference of hereafter over the world, anxiety to win the pleasure of God, moderation, dislike of excess in every matter, kindness to all and clemency to the poor and weak, wholesomeness of disposition and manners, benevolence and munificence, patience, courage, hatred and love for the sake of God, nobility and humanity, forgiveness, returning the good for the evil and several other similar moral virtues which cannot be understood easily for one would find it hard to comprehend them without a living example of sublime behaviour illustrating them in a practical manner.

We are accordingly giving here, a description of the tender susceptibilities of the Holy prophet handed down to us by eye witnesses, who were nearest to him, knew all about his public and private life and had a penetrating insight into human behaviour and psychology.