Duration: 3:33

Equality Muhammad (pbuh) asked people to shun notions of racial, family or any other form of superiority based on mundane things and said that righteousness alone was the criterion of one's superiority over another. It has already been shown how he mixed with everyone on equal terms, how he (pbuh) ate with slaves, servants and the poorest on the same sheet (a practice that is still followed in Arabia), how he (pbuh) refused all privileges and worked like any ordinary laborer. Two instances may, however, be quoted here: Once the Prophet (pbuh) visited Sa'd Ibn 'Ubaadah (RA). While returning, Sa'd sent his son Qays with him. The Prophet (pbuh) asked Qays to mount his camel with him. Qays hesitated out of respect but the Prophet (pbuh) insisted: "Either mount the camel or go back." Qays decided to go back. [Abu Daawood] On another occasion he (pbuh) was traveling on his camel over hilly terrain with a companion, Uqbah Ibn 'Aamir (RA). After going some distance, he asked 'Uqbah (RA) to ride the camel, but Uqbah thought this would be showing disrespect to the Prophet (pbuh). But the Prophet (pbuh) insisted and he had to comply. The Prophet (pbuh) himself walked on foot as he did not want to put too much load on the animal. [An-Nasaa'ee] The prisoners of war of Badr included Al-'Abbaas, the uncle of the Prophet (pbuh). Some people were prepared to forgo their shares and remit the Prophet's ransom but he declined saying that he could make no distinctions. [Al-Bukhaari] During a halt on a journey, the companions apportioned work among themselves for preparing food. The Prophet (pbuh) took upon himself the task of collecting firewood. His companions (RA) pleaded that they would do it and that he (pbuh) need not take the trouble, but he (pbuh) replied: "It is true, but I do not like to attribute any distinction to myself. Allaah does not like the man who considers himself superior to his companions."[Az-Zarqaani] In an age of barbarism, the Battlefield itself was humanized and strict instructions were issued not to cheat, not to break trust, not to mutilate, not to kill a child or woman or an old man, not to hew down date palm nor burn it, not to cut a fruit tree, not to molest any person engaged in worship. His own treatment with his bitterest enemies is the noblest example for his followers. At the conquest of Mecca , he stood at the zenith of his power. The city which had refused to listen to his mission, which had tortured him and his followers, which had driven him and his people into exile and which had unrelentingly persecuted and boycotted him even when he had taken refuge in a place more than 200 miles away, that city now lay at his feet. By the laws of war he could have justly avenged all the cruelties inflicted on him and his people. But what treatment did he accord to them? Mohammad's heart flowed with affection and he declared, "This day, there is no REPROOF against you and you are all free." "This day" he proclaimed, "I trample under my feet all distinctions between man and man, all hatred between man and man." This was one of the chief objects why he permitted war in self defense, that is to unite human beings. And when once this object was achieved, even his worst enemies were pardoned. Even those who killed his beloved uncle, Hamzah, mangled his body, ripped it open, even chewed a piece of his liver. Prof. Bevan writes in Cambridge Medieval History, "Those accounts of Mohammad and Islam which were published in Europe before the beginning of 19th century are now to be regarded as literary curiosities." Historical records show that all the contemporaries of Mohammad both friends foes, acknowledged the sterling qualities, the spotless honesty, the noble virtues, the absolute sincerity and every trustworthiness of the apostle of Islam in all walks of life and in every sphere of human activity. Even the Jews and those who did not believe in his message, adopted him as the arbiter in their personal disputes by virtue of his perfect impartiality. Even those who did not believe in his message were forced to say "O Mohammad, we do not call you a liar, but we deny him who has given you a book and inspired you with a message. A historian once said a great man should be judged by three tests:Was he found to be of true metal by his contemporaries? Was he great enough to raise above the standards of his age? Did he leave anything as permanent legacy to the world at large? This list may be further extended but all these three tests of greatness are eminently satisfied to the highest degree in case of prophet Mohammad. The Encyclopedia Britannica says, "Muhummed is the most successful of all Prophets and religious personalities". But this success was not the result of mere accident. It was not a windfall. It was recognition of the fact that he was found to be of true mettle by his contemporaries. It was the result of his admirable and all-compelling personality.