His Blessed Habits

When someone called Prophet Muhammad صلى الله عليه وسلم, he would respond by saying “Labbayk,” meaning, in this context, “I am here” or “I am present.”

This was a brief response, but it carried a powerful message. It showed that the person calling him had been heard and was worthy of attention. Despite carrying the immense responsibilities of Prophethood and community leadership, he did not habitually respond to people with coldness, irritation or indifference.

This offers an important lesson for modern life. Many people are physically present with their families or colleagues but remain distracted by work, phones or personal concerns. The Prophet’s response teaches us to acknowledge others properly. A warm reply can reassure a child, comfort a family member and make a visitor feel welcome.

For a new Muslim, adopting this Sunnah does not require knowing many Arabic words. Its spirit can be practised by answering people politely, turning towards them and showing a willingness to help.

If someone spoke quietly into the blessed ear of Prophet Muhammad صلى الله عليه وسلم, he would not pull his head away until the speaker had completed what he wished to say.

This habit demonstrates remarkable patience and consideration. He did not make the speaker feel hurried, unimportant or embarrassed. He gave people the dignity of completing their words.

Listening is sometimes treated as a passive activity, but the Prophet’s example shows that attentive listening is an act of respect. Interrupting, constantly looking elsewhere or preparing a response before another person has finished can make them feel that their concerns do not matter.

The Prophet صلى الله عليه وسلم taught through his behaviour that good communication begins not with speaking, but with listening. This is especially relevant when speaking with someone who is nervous, grieving, elderly, unfamiliar with the language or newly learning about Islam. Such people may need additional time to express themselves. Following the Prophetic example means offering that time without making them feel burdensome.

The Prophet صلى الله عليه وسلم would not sit with his legs stretched out when his Companions were present. He was also mindful of the rights and comfort of those who sat with him.

When he entered a gathering, he would sit wherever space was available rather than expecting a special or prominent position. He encouraged others to do the same. Those who visited him could feel as though they were especially loved and valued by him, while his generosity and good conduct extended to everyone.

These habits reveal humility without weakness and dignity without pride. Although he was the Messenger of Allah صلى الله عليه وسلم, he did not demand that ordinary people constantly rearrange themselves to display his importance.

For Muslims, good gathering etiquette therefore includes avoiding behaviour that inconveniences others, not seeking unnecessary attention and ensuring that quieter or less influential people are also treated with respect.

When someone visited Prophet Muhammad صلى الله عليه وسلم, he would sometimes spread out his own shawl for the visitor to sit upon. He could also offer his cushion to the guest.

Hospitality in this example was personal. The Prophet صلى الله عليه وسلم did not honour people only by providing material things. He gave them his attention, his space and something belonging to him.

He would accept invitations, including invitations from people of humble social standing. He visited the sick, attended funerals and accepted invitations even from those whom society considered insignificant. He also accepted simple food, including invitations where barley bread and an ordinary dish were served.

This shows that Prophetic hospitality worked in both directions: he welcomed visitors generously, and he also honoured people by accepting their invitations. A person does not need a large home or expensive food to practise hospitality. A clean place to sit, a sincere welcome, a simple drink and undivided attention can carry greater value than a lavish meal served without warmth.

Prophet Muhammad صلى الله عليه وسلم would call his Companions by their kunyahs—respectful names often beginning with Abu or Umm—and by names they liked.

Names affect how people feel about themselves. Deliberately mispronouncing a name, using an unwanted nickname or addressing someone in a humiliating manner can cause lasting hurt. The Prophet صلى الله عليه وسلم instead chose forms of address that preserved dignity and created affection.

This principle remains relevant across cultures. It teaches Muslims to learn people’s names, pronounce them carefully and avoid labels that embarrass or belittle them.

For communities welcoming new Muslims, this is particularly important. A new Muslim should not be pressured into abandoning his or her identity or treated as less sincere because of having a non-Arabic name. The Prophetic principle is to address people respectfully and in a manner they appreciate.

Prophet Muhammad صلى الله عليه وسلم spoke clearly and beautifully. He did not speak unnecessarily, and when explaining an important matter, he could repeat it three times so that the listener understood and remembered it.

Sayyidatuna ‘Aaishah رضي الله عنها described his speech as unhurried, clear and easy to remember. He did not rush through his words. He also remained silent when there was no need to speak.

His manner of speaking combined several qualities:

• He communicated clearly.
• He did not overwhelm listeners.
• He repeated important teachings when necessary.
• He avoided pointless conversation.
• He spoke with dignity rather than arrogance.
• He gave people time to understand.

The practical lesson that a person should neither speak so rapidly that others cannot understand nor so quietly that the intended listener cannot hear properly. This is a valuable model for parents, teachers, religious speakers and community leaders. Knowledge should not be delivered merely to demonstrate how much the speaker knows. It should be communicated in a way that genuinely benefits the listener.

The same principle applies when explaining Islam to a non-Muslim or new Muslim. Unfamiliar Arabic terms, complicated rulings and cultural assumptions should not all be presented at once. The Prophetic method was based upon clarity, patience and consideration for the listener.

Prophet Muhammad صلى الله عليه وسلم would guard his tongue and speak about beneficial matters. He praised and encouraged good actions, clearly identified harmful actions and maintained moderation in his conduct.

If someone made a mistake in his gathering, the person was not turned into a subject of ridicule or public gossip. The mistake was not unnecessarily circulated among others.

This habit is deeply relevant in the age of social media, when mistakes can be recorded, forwarded and discussed by thousands of people within minutes. The Prophetic model was not one of searching for embarrassment or entertainment in another person’s failure.

Guarding the tongue includes more than avoiding obvious insults. It also means resisting gossip, humiliation, unnecessary arguments and the spreading of private faults.

Smiling was one of the recognised habits of Prophet Muhammad صلى الله عليه وسلم. He would smile frequently but would not laugh loudly or excessively.

His smile was not artificial or careless. It was joined with dignity. It made his company pleasant without turning serious matters into jokes. Sayyiduna Abu Darda رضي الله عنه related that whenever he saw or heard the Prophet صلى الله عليه وسلم speaking, he would see him smiling.

A smile can:

• make a visitor feel accepted;
• reduce tension during a difficult conversation;
• encourage a child;
• reassure a new Muslim who feels out of place;
• soften advice that may otherwise sound harsh.

However, the Prophetic balance is important. Cheerfulness does not mean mocking others, laughing at their difficulties or treating everything as entertainment.

When Prophet Muhammad صلى الله عليه وسلم walked, he placed his feet firmly and moved with strength and purpose. His walk appeared slightly forward-leaning, like someone descending from a higher place. He did not walk lazily or without direction.

Another description states that he walked so briskly that his Companions could become tired while accompanying him, although he continued comfortably.

His walk reflected balance: it was neither arrogant nor lethargic. It communicated energy, responsibility and determination.

This does not mean every person must walk at the same speed, particularly those who are elderly, unwell or disabled. The broader lesson is to approach one’s responsibilities with purpose rather than carelessness.

The Prophet صلى الله عليه وسلم accepted invitations and ate the food placed before him without displaying displeasure. He particularly liked gourd and would select pieces of it from the dish.

The simplicity of his eating habits teaches gratitude. Food was not an opportunity to humiliate the host, complain about minor preferences or display social superiority.

Muslims can follow this spirit by:

• thanking the person who prepared the meal;
• avoiding unnecessary criticism;
• not wasting food;
• accepting simple hospitality;
• remembering those who have less.

These habits are especially useful in multicultural communities. Foods, customs and methods of serving vary greatly. The Prophetic approach encourages appreciation rather than constant comparison.

Prophet Muhammad صلى الله عليه وسلم would drink water in three breaths.

This reflects the calm and measured manner visible throughout his life. Even ordinary actions were not performed carelessly or with needless haste.

For a Muslim, daily habits such as eating and drinking are not separate from spiritual life. They can be performed with gratitude, awareness and good manners. Through such habits, ordinary moments become opportunities to remember Allah and follow the Prophet صلى الله عليه وسلم.

The Prophet صلى الله عليه وسلم liked pleasant fragrance and would not reject perfume when it was offered as a gift. He used fragrances such as musk and ambergris.

Fragrance formed part of his cleanliness, personal care and consideration for others. A person’s appearance and scent can affect everyone sharing the same room, mosque, workplace or home.

The broader Prophetic principle is not extravagance, but cleanliness and pleasant presentation. A Muslim should avoid causing discomfort to others through poor hygiene while also avoiding pride or obsession with appearance.

When looking in the mirror, the Prophet صلى الله عليه وسلم would thank Allah and ask Him to beautify his character just as He had beautified his appearance. This supplication connects outward appearance with inward morality. Looking presentable is valuable, but beautiful character is even more important.

Prophet Muhammad صلى الله عليه وسلم disliked excessively loud sneezing. When he sneezed, he would cover his mouth with his hand or a cloth.

This is another example of consideration within an ordinary bodily action. It teaches modesty, cleanliness and awareness of those nearby.

Such small practices demonstrate that Islamic manners are not limited to ceremonies or religious buildings. They guide behaviour in homes, public spaces, workplaces and social gatherings.

When going to sleep, Prophet Muhammad صلى الله عليه وسلم placed his right hand beneath his cheek and recited a supplication entrusting his life and death to Allah. Upon waking, he praised Allah for restoring life and remembered the eventual resurrection.

These habits show that his day began and ended with awareness of Allah.

For a new Muslim, this can be introduced gradually. Even before memorising the Arabic supplications, a person can begin by thanking Allah upon waking and remembering Him before sleeping. The Arabic words can then be learned patiently over time.

Islam does not confine remembrance of Allah to formal prayer. The Prophetic model brings spiritual awareness into the transitions of daily life: waking, dressing, eating, travelling and resting.

The domestic life of Prophet Muhammad صلى الله عليه وسلم provides an essential part of his example. He taught that the best people are those who are best towards their households, and he described himself as the best towards his own household.

He brought happiness to his wives, spoke with them warmly and participated in light-hearted moments. He taught them religious knowledge and sought their advice, including during important and difficult situations.

He was also mindful of fairness and the rights of his wives. Even during his final illness, he did not simply disregard their rights when deciding where he would stay.

He assisted with household responsibilities. His example shows that helping one’s spouse at home is neither humiliating nor beneath a man’s dignity.

These habits challenge the idea that kindness is mainly for strangers or public appearances. A person’s true character is often most visible at home, where there is less social pressure to appear polite. Following the Prophet صلى الله عليه وسلم means that religious commitment should make a person more helpful, considerate and gentle towards their family—not harsher or more demanding.

Prophet Muhammad صلى الله عليه وسلم treated his daughters with great kindness. When his beloved daughter Sayyidatuna Fatimah رضي الله عنها came to him, he would stand to welcome her out of affection and respect. He shared in the happiness and sorrow of his daughters.

This behaviour communicated that daughters deserve honour, emotional support and visible affection. For parents today, this includes listening to their daughters, respecting their concerns, celebrating their achievements and providing them with religious and practical education.

The Prophet’s conduct also demonstrates that expressing love towards one’s children is not a weakness. It is part of noble character.

Children were treated with warmth in the company of Prophet Muhammad صلى الله عليه وسلم. When returning from a journey, he allowed children to ride with him on his mount.

He was also sensitive to the distress of mothers and children. If he heard a child crying while leading the congregational prayer, he would shorten the prayer out of concern for the child’s mother.

This is a powerful example of compassionate leadership. He did not treat the crying child as an inconvenience or the mother’s difficulty as unimportant. He adapted to the needs of those present.

Mosques and Muslim communities should reflect this Prophetic mercy. Children need guidance and appropriate boundaries, but they also need patience, welcome and a sense that they belong within the Muslim community.

Visiting sick people was among the Prophet’s practices. He would inquire about their condition, pray for their recovery and offer comfort.

His concern extended beyond wealthy, influential or socially prominent people. His conduct towards servants, poor people and those of lower social rank was marked by kindness and humility.

This teaches that a person’s character should not change according to the social status of the person standing before them. Courtesy shown only to powerful people is not genuine humility.

A community following the Prophet صلى الله عليه وسلم should remember people during illness, bereavement, financial difficulty and loneliness—not only during celebrations.

The Prophet’s habits cannot be separated from his wider character. Forgiveness was central to his conduct. Even when he possessed the authority and justification to punish those who had seriously harmed him and his family, he could forgive those who sincerely sought pardon.

His forgiveness was not based upon an inability to respond. It was forgiveness shown while possessing strength.

This distinction is important. Mercy is most meaningful when a person has the power to retaliate but chooses a better course for the sake of Allah, reconciliation and reform.

For everyday life, this encourages Muslims to avoid holding grudges over every personal disagreement. Justice remains important, particularly where people are being harmed, but personal pride should not make reconciliation impossible.