Ibn al-Qayyim (rahimahullah) explains the meaning our Prophet’s name ‘Muhammad’, his good qualities and a description of his character ﷺ:

He is named ‘Muhammad’ due to what he possesses of praise; he is praised by Allāh, the angels, his brothers from the Messengers, and by the whole of mankind, even if some of them disbelieve in him what he possesses from complete characteristics that are considered praiseworthy by every person of intellect, even if the disbeliever adamantly rejects his own intellect either due to stubbornness or due to being unaware of his characteristics and if he was aware of it he would praise him for it.

He is specified with the term ‘ḥamd’ (praise) in a way that has not been gathered by other than him. He is Muhammad and Ahmad. His nation are the ‘Ḥammādūn’ — they praise Allāh, the Most High, during times of ease and hardship. His prayer and the prayer of his nation begins with ‘ḥamd’, his sermons begin with ‘hamd’, his Book (the Qur’ān) begins with ‘ḥamd’ — Allāh decreed in the ‘Lawḥ Maḥfūḍ’ (Preserved Tablet) that the Prophet’s successors and companions will write the muṣḥaf beginning with ‘al-ḥamd’. In the Prophet’s hand will be the flag of ‘al-ḥamd’ [on the Day of Judgement] and when he prostrates in front of his Lord for intercession and he is given permission to intercede, he will praise his Lord with words of praise that he will be taught at that moment, and he is the possessor of al-Maqām al-Maḥmūd (station of praise and glory) that will be the envy of the early and later generations.

Allāh, the Most High, said:

وَمِنَ اللَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَكَ عَسَى أَنْ يَبْعَثَكَ رَبُّكَ مَقَامًا مَحْمُودًا

“And in some parts of the night offer the prayer with it (the Qur’an), as an additional prayer for you. It may be that your Lord will raise you to Maqāman Mahmūdan (a station of praise and glory).” (al-Isra:79)

Whoever wishes to know the meaning of ‘al-Maqām al-Maḥmūd’ then he should read what has been mentioned by the Salaf of this nation from the Sahābah and Tābi’ūn in tafsīr of this Sūrah, such as in the Tafsīr of Ibn Abī Ḥātim, Ibn Jarīr al-Ṭabarī, ‘Abd ibn Ḥumayd and other books of tafsīr by the Salaf.

When the Prophet ﷺ stands in that station of praise and glory, at that time, all the people standing, the Muslims and non-Muslims, the first and last of them will praise him.

He is praised due to what he filled the earth with from guidance, faith, beneficial knowledge and righteous actions. By way of it he opened hearts and removed darkness from the people of the earth. He saved them from the shackles of the devils and from polytheism, disbelief and ignorance of Allāh and as a result his followers attained the honour of this life and the next. His message came to the people of the earth at a time when they were most in need of it for they were amongst worshippers of idols, crosses, fire and planets and ‘maghḍūb ‘alayhim’ – people who drew on themselves the Wrath of Allāh and confused people who did not know a Lord to worship nor how to worship Him. It was a time when people would overpower each other, whoever saw something to be good he would call to it and fight whoever opposed him and there was not anywhere on the earth, even a foot length, that had the light of the Message. 

At that time Allāh looked at the people of the earth and hated them all, the Arabs and non-Arabs except for remnants that remained upon a trace from the correct religion. So using the Prophet ﷺ, Allāh relieved the lands and the people, he removed the darkness, guided from misguidance, taught from ignorance, increased after deficiency, honoured after disgrace, enriched after poverty, opened up blind eyes, deaf ears and closed hearts. He taught the people about their Lord and who they worship as much as they have the ability to know. He began and continued, summarised and detailed in clarifying Allāh’s names, attributes, actions and rulings. To the extent that knowledge of Allāh became clear in the hearts of his believing slaves and the clouds of doubt and uncertainty were completely lifted just as the cloud is lifted and the moon is seen clearly on the night of the full moon. The Prophet explained everything so clearly that he did not leave for his nation any need to seek further information from anyone before or after him, he has sufficed them, and they are not in need of anyone else who speaks regarding this topic.

Allāh, the Most High, said:

أَو لم يَكْفِهِمْ أَنَّا أَنْزَلْنَا عَلَيْكَ الْكِتَابَ يُتْلَى عَلَيْهِمْ إِنَّ فِي ذَلِكَ لَرَحْمَةً وَذِكْرَى لِقَوْمٍ يُؤْمِنُونَ

“Is it not sufficient for them that We have sent down to you the Book (the Qur’an) which is recited to them? Certainly, in that is a mercy and reminder for a people who believe.” (al-‘Ankabut 29:51)

Abu Dawud reported in his ‘al-Marāsīl’ that the Prophet ﷺ saw pages of the Torah in the hands of one of the companions, so he said: “It is enough misguidance for a people to seek a book other than their book, a book that was revealed to other than their Prophet ﷺ.” Allāh then revealed the confirmation of this: “Is it not sufficient for them that We have sent down to you the Book (the Qur’an) which is recited to them? Certainly, in that is a mercy and reminder for a people who believe.”

This is the state of the person who took his religion from a book that was revealed to other than his Prophet ﷺ so how about someone who takes his religion from the intellect of so and so and gives it precedence to the speech of Allāh and His Messenger.

The Prophet ﷺ taught them the correct way that leads to their Lord, His pleasure and His abode of honouring (Jannah). The Prophet ﷺ did not leave any good except that he commanded them with nor any evil except that he prohibited as he said: “I have not left anything which brings you closer to Jannah except that I have commanded you with it. And I have not left anything which brings you closer to the Fire except that I have prohibited you from it.”

Abu Dharr (radiyallahu ‘anhu) said:

لقد توفّي رَسُول الله ﷺ وَمَا طَائِر يقلب جناحيه فِي السَّمَاء إِلَّا ذكرنَا مِنْهُ علما

“The Messenger of Allāh ﷺ passed away and no bird flaps its wings in the sky except that he had given us some knowledge about it.”

The Prophet ﷺ also gave them a full description of their state after they pass away and meet their Lord. He made it clear and manifest; he did not leave any door of beneficial knowledge for the slaves that will bring them closer to their Lord except that he opened it for them, nor any unclear matter except that he explained it until Allāh guided the hearts away from misguidance by way of him, cured the hearts of disease by way of him and saved it from ignorance by way of him. So who from mankind is deserving of praise more than him?! May peace and blessings be upon him and may Allāh reward him with the greatest reward.

A Mercy to Mankind

Allāh, the Most High, said:

وَمَا أَرْسَلْنَاكَ إِلا رَحْمَةً لِلْعَالَمِينَ

“And We have not sent you except as a mercy for the ‘Alamin (mankind, jinns and all that exists).” (al-Anbiya 21:107)

The most correct of the two opinions concerning this verse is that it is general (for all of mankind), and this mercy can be understood in one of two ways:

1) All of the ‘alamin benefitted from the Prophet’s Message. As for his followers they attained honour in this world and the next. As for his enemies who waged war against him then those whom their killing and death was hastened it is better for them than living because their living will only increase the severity of their punishment in the hereafter and their wretched state has been decreed so hastening their death is better for them than having a long life upon disbelief. As for the mu‘āhadūn (a non-Muslim who is granted the pledge of protection by the Muslims) then they lived in this world under his protection and due to that they are less evil than those who wage war against him. As for the hypocrites then due to their manifesting faith their blood, wealth and family are protected and respected, they are treated as Muslims with regards to inheritance and other matters. As for the nations that were far from him then [they also benefitted] due to the Prophet’s Message, Allāh raised the general punishment from the people of the earth. Thus, all of the ‘alamin benefitted from his Message.

2) He is a mercy for every individual however the believers accepted this mercy and benefitted from it in this life and the next while the disbelievers rejected it. Therefore, the Prophet ﷺ is also a mercy for them however they did not accept it just as it is said: ‘This medicine is a cure for this illness.’ If the sick person does not use the medicine, the medicine still remains a cure for the illness.

Amongst the things he is praised for is what Allāh created him upon from good manners and noble qualities. Whoever looks at the manners and qualities of the Prophet ﷺ would know that they are the best manners of mankind.

The Characteristics of the Praiseworthy Prophet

He was the most knowledgeable of creation, the most trustworthy, the most truthful in speech, the most patient, the most kind, the most generous, the most forbearing, the most forgiving and pardoning — foolish and ignorant behaviour from others against him would on increase him in forbearance.

Al-Bukhari reported in his Ṣaḥīḥ collection from ‘Abdullāh ibn ‘Amr (radiyallahu ‘anhuma) regarding the description of Allāh’s Messenger ﷺ in the Torah:

محمدٌ عَبْدي ورَسُولي سَمَّيتُه المُتَوكِّل، ليس بفَظٍّ ولا غَليظٍ، ولا سَخَّابٍ بالأسواق، ولا يجزي بالسَّيئة السَّيئة، ولكن يعفو ويغفر، ولن أقبضه حتى أُقِيْم به المِلَّة العَوْجَاء، وأفتحُ به أعْيُنًا عُمْيًا، وآذانًا صُمًّا، وقلوبًا غُلفًا، حتى يقُولوا: لا إلَه إلَّا الله

“Muhammad is my slave and Messenger, I have called him the Mutawakkil (one who relies upon Allāh), who is neither rude, nor harsh nor loud in the markets, nor does he return evil with evil, rather he pardons and forgives. I will not take him back until he has made straight the religion which was crooked through which eyes are made to see, ears are made to hear, and neglectful hearts are awakened until they say ‘La ilāha illa Allāh’ (none has the right to be worshipped except Allāh).”

He is the most merciful of creation, the kindest, he benefits the creation the most in their worldly life and hereafter. He is the most eloquent of the creation and the best of them in expressing many meanings in little words that are direct to the point. He is the most patient in times of patience and the most truthful at times of meeting, he is the most loyal in his covenants and promises. He is the best in repaying good in multitude. He is the most humble and gave preference to others over himself. The best of the creation in defending and protecting his companions, the first to do what he commands with and abandon what he prohibits, and he is the best in keeping the ties of kinship so he is most deserving of the words of the poet: 

بَرْدٌ عَلَى الأدْنَى وَمَرْحَمَةٌ ***  وَعَلَى الأعَادِي مَازِنٌ جَلْدُ

He is a source of comfort for those close *** and stern and tough against the enemies

Ali’s Description of the Prophet and It’s Explanation

‘Alī ibn Abī Ṭālib (radiyallahu ‘anhu) said describing the Prophet ﷺ:

كَانَ رَسُول الله ﷺ أَجود النَّاس صَدرا وأصدقهم لهجة وألينهم عَرِيكَة وَأكْرمهمْ عشرَة من رَآهُ بديهة هابه وَمن خالطه معرفَة أحبه يَقُول ناعته لم أر قبله وَلَا بعده مثله

“He was the most generous, he was the most truthful of people in speech, the best of them in temperament, and treated people the best. If someone saw him unexpectedly, he was awestruck by him, and if some came to know him, he loved him. Those who described him would say, ‘I have never seen anyone, before him nor after him, one who was comparable to him.’”

His statement: “He was the most generous”: He means by this the righteousness of the heart and the plentiful goodness, the good gushes forth from him abundantly. As some of the scholars said: “There is nothing in this world with more goodness than the heart of Allāh’s Messenger ﷺ. Allāh gathered all goodness and placed it in his heart.”

His statement: “The most truthful of people in speech”: This is what even his enemies who waged war against him admitted to. No one from his enemies ever caught him in a single lie. Put aside the testimony of his allies who all attested to his truthfulness — people waged war against him with all types of techniques, the polytheists and the people of the book from them and none of them ever accused him of a single lie, big or small.

Al-Miswar ibn Makhramah said: “I said to Abu Jahl — who is my uncle —, ‘Uncle, did you used to accuse Muḥammed of lying before he said what he is now claiming (prophehood)?’”

Abu Jahl replied, “My nephew, by Allāh, since the time Muḥammed was a youth, we used to call him [by the nickname] al-Amīn (the trustworthy one) and now that he is older he does not lie either.” Al-Miswar then asked, “Oh uncle, then why do you not follow him?”

Abu Jahl replied, “My nephew, we (Banī ‘Abd Shams tribe) and Banī Hāshim (the Prophet’s tribe) have competed with each other for honour. They fed the poor, and we did too. They supplied the pilgrims with water, and we did too. They gave the right of protection [to refugees], and we did too (and so on) until we were almost equal as two racehorses. Then they said, ‘A Prophet has appeared from among us.’ How could we ever achieve anything like this?’” Or he said words similar to this.

Allāh, the Most High, gave solace to the Prophet ﷺ and made it easy for him to bear the words of his enemies by saying:

قَدْ نَعْلَمُ إِنَّهُ لَيَحْزُنُكَ الَّذِي يَقُولُونَ فَإِنَّهُمْ لَا يُكَذِّبُونَكَ وَلَكِنَّ الظَّالِمِينَ بِآيَاتِ اللَّهِ يَجْحَدُونَ وَلَقَدْ كُذِّبَتْ رُسُلٌ مِنْ قَبْلِكَ فَصَبَرُوا عَلَى مَا كُذِّبُوا وَأُوذُوا حَتَّى أَتَاهُمْ نَصْرُنَا وَلا مُبَدِّلَ لِكَلِمَاتِ اللَّهِ وَلَقَدْ جَاءَكَ مِنْ نَبَأِ الْمُرْسَلِينَ

“We know that you, [O Muḥammad], are saddened by what they say. And indeed, they do not call you untruthful, but it is the verses of Allāh that the wrongdoers reject. And certainly were messengers denied before you, but they were patient over the denial, and they were harmed until Our victory came to them. And none can alter the words [i.e., decrees] of Allāh. And there has certainly come to you some information about the [previous] messengers.” (al-An’am 6:33-34)

His statement: “The best of them in temperament”: This means that he was easy going, soft, close to the people, accepting the invitation of those who invite him, seeing to the needs of those who ask for assistance, kind to anyone who asks of him, meaning, he does not prevent them or make them return empty-handed, if his companions want a matter from him he would agree to it and if he made a decision he would not be independent of them, rather he would consult them. He would accept the good from those who treat him well and pardon those who treat him badly.

His statement: “Treated people the best”: This means that he would not mix with anyone except in the most complete and best manner. He would not frown, he would not be harsh in his speech nor turn away from them.

He would not take them to account for their slips of the tongue nor criticise them for bad manners that may come from them, rather he treated them with the best manners and bore their mistakes in the best way; he would overlook their harm and bad behaviour, he would not criticise or blame them nor would he treat them in a way that they dislike. Whoever mixed with him would say: “I am the most beloved of people to him” due to what he saw from his kindness, closeness, and showing care and attention for him, wanting good for him, his goodness and overlooking faults. So which companionship has or will ever be better than this?!

Al-Ḥusayn (radiyallahu ‘anhu) said: ‘I asked my father (Alī ibn Abī Ṭālib) about the conduct of the Messenger of Allāh ﷺ amongst those who would sit with him.’ So he said: “The Messenger of Allāh was always cheerful, easy-going and mild mannered. He was neither harsh, nor hard-hearted, nor boisterous, nor obscene, nor fault-finding, nor overpraising people. He would take no interest in what he did not desire, he would not leave anyone who pleaded with him hopeless and disappointed. He avoided three things related himself: argumentation, excess and leaving what did not concern him. He avoided three things related to the people: he would not rebuke anyone, nor criticise him, nor search for his faults. He would only speak in what he hoped for reward. When he spoke, those sitting with him would lower their heads and remain still as if there were birds sitting on their heads, and they would only speak once he fell silent. They would not compete with one another to speak, when someone spoke in his presence, they would remain silent until he finished. They would speak in order of who was first. He would laugh at whatever made them laugh, and express surprise at whatever surprised them.

He used to exercise patience with a stranger’s rough manner of speaking or questioning, so much that his companions would bring them to speak to him. He used to say: “If you see someone in need, then assist him.” He would only accept praise from a person who was thanking him, and he would not interrupt someone who was speaking unless he overstepped a limit, in which case he would interrupt him with a prohibition or by standing up and leaving.”

His statement: “If someone saw him unexpectedly, he was awestruck by him, and if some came to know him, he loved him.”: He described the Prophet ﷺ with two characteristics that Allāh has distinguished the people of truthfulness (ṣīdq) and sincerity (ikhlāṣ) with which are respect and love. Allāh made people be in awe of the Prophet and love him. Everyone who saw him was awestruck and revered him, his heart would be full of respect and reverence for him — even his enemies — and if he mixed with him and spent time in his company, he would love him more than any other being, so he was respected, revered, loved and honoured. This is the perfection of love, to include respect and awe. Love without respect and awe is deficient just as respect and awe without love is deficient and someone being respected and loved can only be if they possess praiseworthy characteristics that make them deserving of respect and love. 

Source: Jilā’ al-Afhām — The Virtues of Sending Salutations upon the Best of Creation (pp. 191-203)