Transliteration:( Wa innaka la'alaa khuluqin 'azeem )
5. The conduct of the Holy Prophet ? is the Holy Qur'aan. This Qur'aan is a silent book and the Holy Prophet ? is the walking, talking Qur'aan. This tells us that no one has the power to describe the good conduct of the Holy Prophet ? in the true sense of the word because it is very lofty.
It should be remembered that Allah has stated the world and all its bounties to be little. Says Allah Almighty: "Say you, the enjoyment of the world is little" (S5:V77). In spite of this, no one has the capacity to count the bounties of the world. Says Allah Almighty "And if you want to count the favours of Allah, you cannot count them" (S14:V34). Since it is impossible to count that which is little, then what power does man have to count that which Allah Almighty has called as huge?
The tafsir of Surah Qalam verse 4 by Ibn Kathir is unavailable here.
Please refer to Surah Qalam ayat 1 which provides the complete commentary from verse 1 through 7.
(68:4) and you are certainly on the most exalted standard of moral excellence.[4]
4. Here, this sentence gives two meanings:
(1) That you stand exalted to a high and noble character; that is why you are enduring all these hardships in your mission of guiding the people to the right way, otherwise a man of weak character could not have done so.
(2) That besides the Quran, your high and noble character is also a clear proof that the accusation of madness that the disbelievers bring against you is absolutely false, for high morals and madness cannot co-exist in one and the same person.
A madman is he whose balance of mind is upset, who has lost his temperamental equilibrium. Contrary to this, the high morals of a person testify that he is a right-minded and sound-natured person, who possesses perfect temperamental equilibrium. The people of Makkah were not unaware of the morals and character possessed by the Messenger (peace be upon him) of Allah. Therefore, it was enough just to make a reference to them so that every reasonable man of Makkah was made to think how shameless were those people who were calling a man of such sublime morals and character a madman. Their absurd conduct was not at all harmful for the Prophet (peace be upon him) but for themselves, for maddened in their craze for opposition they were saying such a thing about him which could not be regarded as credible by any man of understanding. The same is also the case with those men of knowledge and scholarship, who in the modern time are accusing the prophet (peace be upon him) of having fits of madness and epilepsy. The Quran is available everywhere in the world and the Holy Prophet’s life also exists in the written form in entire detail. Every person can see it for himself what a foolish and meaningless thing is being uttered in their blind enmity by those who regard this man, who brought this unique and matchless Book and who possessed such sublime morals and character, as a mentally deranged person.
The best description of the Holy Prophet’s character has been given by Aishah in her statement: Kana khuluqu-hul- Quran: the Quran was his character. Imam Ahmad, Muslim, Abu Daud. Nasai, Ibn Majah, Darimi and Ibn Jarir have cited, with a little variation in wording, this saying with several chains of transmitters. This means that the Prophet had not merely presented the teaching of the Quran before the world but also given its practical demonstration by his personal example. Whatever was enjoined in the Quran was acted upon practically by himself in the first instance. Whatever was forbidden in it was shunned and avoided by himself most of all. His own self was characterized most of all by the moral qualities which were declared as sublime by it, and his own self was most free from those qualities which were declared as abhorrent and reprehensible by it. In another tradition Aishah has stated: The Prophet (peace be upon him) never hit a servant, never raised his hand on a woman, never used his hand to kill a person outside the battlefield, never avenged himself on anyone for an injury caused unless someone violated a sanctity enjoined by Allah and he avenged it for the sake of Allah. His practice was that whenever he had to choose between two things, he would choose the easier one unless it was a sin, and if it was a sin he would keep away from it most of all (Musnad Ahmad). Anas says: I served the Prophet (peace be upon him) for ten years. He never did so much as express even a slight disgust over what I did or said. He never asked why I had done what I had done, and never inquired why I had not done what I had not done. (Bukhari, Muslim).
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