Introduction:

With the advent of 21st century, scientific endeavors have challenged the conventional thought so as to what extent possibility is possible. The height of human intellect is nowhere exhausting. This era, aka age of Globalization and Technology, has witnessed a hyperbole of materialism. Research and experimentation have delineated the social and moral codes evolved over centuries-the history of which is as old as evolution of human civilization itself. The way I put it- plethora of opinions, ideologies and social labels sometimes not less than taboo, is somehow consequence of the modern thought. As I apprehend, the red light signal has to be set soon. Only this, however, can restrain the mad bull of materialism. The momentum trends themselves are alarming. Adding to it is the engraving psychological perversion. In most sections of this century, man is assuming God himself (not to mention anti-theism by virtue). Several authors have claimed similar thoughts. For instance the Clash of Civilizations and The Meaning of 21st Century by James Martin. In addition, various historical accounts and eastern spiritual schools hold the similitude. Hence, it shall be true to say that the contemporary world poses a new challenge to conventional scholarship. Spirituality and realistic view of life have to survive. Otherwise, the intellectual freedom will become a lullaby. However, in this jet stream life, demagogue of traditionalism, the pursuit to discover, the peaks of success and yet abyss of failure, human mind is faced to a question. A question that seeks purpose in himself and that behind his creation. It is a question that writhes him for his Originator and inner peace. I feel obliged to say that the modern man has a far intensified thirst to actualize reality. Accomplishing that is his only destiny.

Psychology of Transformation
Hubert Benoit in his treatise, The Zen and Psychology transformation: The Supreme doctrine, has attempted to answer deep questions encroaching life, merging the western psychology and metaphysics. In his illustrations, he makes comparison of Oriental and Zen thoughts every now and then. According to his analyses, it is these two orders that lay emphasis on stimulating the true potential of men and women. In review of his The Supreme Doctrine, the editor of goodreads has to say: The Supreme Doctrine applies the essence of Oriental Wisdom to the pursuit of self-knowledge and transcendence. The first step in a holistic psychology is to begin examining the true state of man rather than his aberrations. In so doing, we can give new direction and purpose to our lives. The author does not advocate conversion to Eastern thought, but rather an integration of East and West, wherein Western psychological thinking and reasoning can be enriched and clarified by Oriental wisdom.

Referring to the Gnostic path (magazine), gnosis presents another faculty whereby self-paradigm can experience a fundamental shift. The underlying purpose of this discipline, as it comes in the text, is not to satisfy ones curiosity or express a mystical vanity. The very essence is a transformative effect on psychology that changes the entire world view of man. Referring to the psychology of change, Dr. Marcia Daszko and Dr. Sheila Sheinberg demarcate fine lines between its types i.e. change can be transitional, traditional or transformation. Our concern here, however, is restricted to the last one. In the article titled, SURVIVAL IS OPTIONAL: Only Leaders with New Knowledge Can Lead the Transformation, Dr. Sheila defines: Transformation is the creation and change of a whole new form, function or structure. To transform is to create something new that has never existed before and could not be predicted from the past. Transformation is a change in mindset. According to both scholars: Transformation occurs when leaders create a vision for transformation and a system to continually question and challenge beliefs, assumptions, patterns, habits and paradigms with an aim of continually developing and applying management theory, through the lens of the system of profound knowledge. Transformation happens when people managing a system focus on creating a new future that has never existed before, and based on continual learning and a new mindset, take different actions than they would have taken in the past Similarly, they put forth following guide for successful transformation. Success = A x V x M x L x I A= Awakening V= Vision M= Method L= Learning I = Integration

However the whole process of change may fail. The article throws light on following cause: Transformation fails when there is a lack of leadership with profound knowledge, vision and courage. Transformation demands all of these elements. The personal journey of transformation can be both frightening and exhilarating. It demands energy and a deep commitment to learning and significant change. Nevertheless, the whole verdict of change may lose its case when solid grounds of genuine objectivity cease to be. For this purpose, the need of change should be defined in first place. So, supporting the case, Dr. Marcia Daszko says: We must transform, not merely change or improve if we are to create a viable future. It will take leadership with profound knowledge and courage to have the stamina and commitment that

transformation requires. It is not easy, but is critical to the health of our families and global society. Transformation is not for the other person to do, but for every individual i.e. to take personal responsibility to help create new futures, to ask questions, to take risks, and to make a difference. Psychology of change entails various other theories and phenomena. For instance, transpersonal psychology and spiritual transformation. Pargament and Paloutzian have also presented their interpretations of these terms. Besides, The Metanexus Institute in New York has sponsored scientific research on spiritual transformation. However, this complexity goes beyond the scope of our concern. So far, various dimensions of change on individual and collective level have been discussed. The prime factors of it being the search for meaning and reality of life. This brings me to the next level of discourse. Motivation and transformation are inseparable. Both assume the sequence of cause and effect. For this purpose, I would refer to the research paper of Miss Alizi Alias and Mohamad Zaki Samsudin (Department of Psychology, International Islamic University, Malaysia). Their study entitles Psychology of Motivation from an Islamic Perspective [4]. The paper has brilliantly exhumed the sources of motivation from the most basic factors to the most advanced needs of human self. It encompasses the urge to self-actualization and realization of God. It makes an evaluation of contemporary theories of motivation. Codifying the ideas, it provides the understanding to psychology of transformation. This is our goal. According to modern research, a role model is as necessary to human life as water, air and oxygen. It caters for the human psychological, emotional and spiritual needs. It adds purpose to human existence i.e. the sense of being worthy which is central to human thought. So often do we find role models in the forms other than humanoid i.e. trends, fashion, fraternities, ideologies, fantasies etc. The key note, however, is the affiliation to the model and consequent transformation. Nonetheless, the notion of motivation to follow is an essence to this doctrine.

Psychology of Sahaba (R.A.)

The lives of great Muslims are full of stories which reflect their love for the Prophet. My attempt here shall be to outline the transformation of Sahaba following the declaration of faith. This notion shall continue discussion of previous section and same references shall be used. The outcome of this will be a rational interpretation of the affiliation Muslims had with the Prophet Muhammad (P.B.U.H). It is to provide its view from psychological standpoint. Besides, this shall attempt to complement their anecdotes, yet to follow. However, the events quoted here are mostly those before and after the life of the Prophet (S.A.W). This has been done for simplicity.

Love of Yemeni King for the Prophet S.A.W

His name was Tubba. He was in the time before the birth of the Prophet S.A.W. At that time, the religion of Musa A.S and Isa A.S was the correct to follow. He once set off with his army to conquer the lands. While crossing Medina, he left his son behind there and went on for fighting. On way back to Yemen, he returned to pick his son but found that he had been killed. He asked the people: Who killed my son? I am the conqueror. Who dared to touch my son?! They tried but could not find the culprit. Now the king decided to a wage war against them. People living in Medina at that time were mainly the Jews and ancestors of Ansar. During the battle, king realized something unique about them. He found that they fought in the day but brought him bed and food at night. He was amazed and asked them: What is that you follow? The Jewish rabbis told him that they followed religion of Musa A.S. They preached him the basics of religion. He converted to Judaism and requested the people of Medina to send with him two of the great scholars to Yemen. When he returned to his country, the people did not let him in. They were idol and fire worshippers. They mocked him at his change of faith. So he said to them: Whenever we have dispute in the country, we let the fire decide it for us. Let it judge for us today too. So the idol worshippers came to the field with their idols. On the other hand came the two Jewish rabbis with their book, the Torah. They came to a room and opened fire. Ibn Kathir narrates that the fire rushed towards the people with idols in their hands such that they began to run away. While the Jewish rabbis walked towards the fire. As they stepped towards the fire it pushed backwards. Hence, the Yemenis realized that the fire favored them and they converted to Judaism. Afterwards, Tuba came back to Medina and asked the rabbis to describe the Prophet Prophesized in Torah. As Quran mentions, Prophet S.A.W was described in both the Torah and Injeel. So the Jews described him from their books. Now Tuba fell so deeply in love with the Prophet S.A.W that he constructed a house for him. And he said to the people: This house is for Muhammad S.A.W if he is borne during my life. He invested a lot in this house and left his country to live in Medina. While he was still in Medina, he realized that his life was coming to an end. So he wrote out a piece of poetry and gave it to the people. He said: Safeguard these lines. If anyone of you sees the Prophet, pass these unto him. His poetry was later very common among the people of Ansar. He wrote: I testify that you are the messenger of Allah.

If Allah grants me a life so long to see you, then I will be right next to you. I will go with you wherever you go. If any enemy comes to fight against you, I will fight against him. I will protect you from every harm. After writing the letter, he buried it under the house and asked that it should be given to the Prophet. When the Prophet S.A.W arrived in Medina, from the children of Tuba, was a close companion of the Prophet and he accepted Islam. A narration mentions: When he arrived in Medina, he stated I will stay wherever my camel stops. The camel stopped at the house of Abu Ayub Ansari who was the descendant of Tuba. He passed the piece of poetry to Prophet S.A.W. Muadh Ibn Jabal (R.A.) One of the 70 people who came for allegiance of Aaqabah, was this young boy- Muadh Ibn Jabal. He was one of the very close companions of the Prophet. Narrators have described him of having a very youthful and bright face. When he was silent, people would be in awe, because he was a pious man. When he would speak, everybody would listen. Muadh Ibn Jabal was special to the Prophet from the first day. This was the companion whom the Prophet S.A.W grabbed and said: I swear by Allah, oh Muadh! I love you. And he repeated it again and again. Similarly, in many traditions, the Prophet expressed his love for Muadh R.A. He had an upper hand on the people of Yemen. So the Messenger chose him as the teacher to go there and preach people about Islam. And the day came when Muadh ibn Jabal was leaving Medina. The Prophet walked with him from the masjid to the outskirts of the city (today this place, is called the gate of Medina). At this very moment, Prophet turned and looked at him. They had a very beautiful conversation. This was quality time Muadh spent with Rasoolullah at a personal level. The feeling Muadh had that time cannot be imagined. He was going hundreds of miles away from Medina, away from his beloved. The companions could not bear a morning without Rasool Ullah, let alone thousands of miles and years. Prophet said: Oh Muadh! We will not meet again after this year. When you return, what you will find will be my masjid and my grave. At this Muadh began to cry. He asked: Oh Messenger! Is this the last time that I will see you? Is this it? And the Prophet S.A.W began to cry knowing that he will never see Muadh again. When Muadh got onto his ride, he cried throughout his journey to Yemen. He knew that the eyes Allah had bestowed him had seen Rasoolullah for the very last time.

Al-Nouyman Ibn Amr

No recorded date of birth is known yet but this prominent and lovable companion of the prophet died in 652 CE. In spite of the fact that he fought in the battles of Badr, Uhud, Khandaq and other major encounters, anNuayman remained a light-hearted person. He was quick at repartee and loved to play practical jokes on others. Once he went to the suq and saw some food being sold which appeared to be tasty and delightful. He ordered some and sent it to the Prophet as if it were a gift from him. The Prophet was delighted and ate it with the family. Later, vendor of the food then came to an-Nuayman to collect the price. He said to the vendor: "Go to the Messenger of God. It was for him. He and his family had it." The vendor, then went to the Prophet who in turn asked an-Nuayman: "Didn't you give it to me?" "Yes," he replied. "I thought you would like it and I wanted you to eat some of it. So I had it presented to you. But I don't have any dirhams to pay for it. So, pay, O Messenger of God!" The Prophet had a good laugh and so did his companions. The laugh was at his expense, literally, for he had to pay the price of the unsolicited gift. An-Nuayman felt two benefits out of the incident. Firstly, the Prophet along with his family ate food that they enjoyed. Secondly, Muslims had a good laugh. Narrations mention another incident. Once, Companions headed by Abu Bakr went on a trading expedition to Busra. Some of them on them were allotted fixed charges. Suwaybit ibn Harmalah was made responsible for food and provisions. An-Nuayman was one of the group. On the way he became hungry and asked Suwaybit for some food. Suwaybit refused. An-Nuayman said to him:"Do you know what I would yet do with you?" and went on to warn him. Still Suwaybit refused. Then he went to a group of Arabs in the suq and said to them: "Would you like to have a strong and sturdy slave whom I can sell to you." They said yes and an-Nuayman went on: "He has got a ready tongue and is very articulate. He would resist you and say: 'I am free.' But don't listen to him" The men paid the price of the slave - ten qala'is (pieces of gold) and an-Nuayman accepted it. He appeared to complete the transaction with business-like efficiency. The buyers accompanied him to fetch purchase. Pointing to Suwaybit, he said: "This is the slave whom I sold to you." The men took hold of Suwaybit while he exclaimed : "I am free. I am Suwaybit ibn Harmalah..."

They paid no attention to him and dragged him off. All the while, an-Nuayman did not laugh or batter an eyelid. He remained completely calm and serious while Suwaybit continued to protest. The fellow travelers, realizing what was happening, rushed to fetch Abu Bakr, the leader of the caravan. He came running as fast as he could. He explained the matter to the purchasers. So they released Suwaybit and had their money returned. Abu Bakr then laughed heartily and so did Suwaybit and an-Nuayman. Back in Madinah, when the episode was recounted to the Prophet and his companions, they all laughed at it for the entire year. These accounts presents a humorous side if the Companions. The gloomy and pale picture normally associated with Islamic reversion is defied. A psychological description of it has to embody this aspect as well. Salahuddin Ayubi He is one of the great warriors of Islam. He was not a sahabi, but he was the man who liberated the Holy Land (i.e. Jesrusalem). He brought it back under fold of Islam. Here I would mention that in that very place more than 10000 Muslims were massacred at the hand of crusaders in one week. Narrations mention that after the conquest, he went back to Damascus. One day he went to visit the pilgrims. On his way back, he became ill due to cold and wet. Every day, his state got worse. Al-Imad mentions: I was with Salahuddin when he was sick. By Allah! Every time his sickness increased, it was as though his faith in the mercy of Allah strengthened. The weaker his body grew, the stronger his trust in Allah became. Even in the state he insisted upon praying with congregation. However, he was unable to go to mosque himself. And so, the Imam would help him get up and pray with jamah. Then, on the 9th day, Salahuddin became unconscious. Sheikh Jafar narrates that he was reciting Quran besides his bed and when he reached the verses: He is Allah and there is no Lord besides Him, The Knower of the unseen. he heard Salahuddins voice say Sahih (i.e. true). He further added that for three days he recited Quran by his side. On the final day, he reached the verse: There is no god but Allah and upon Him I trust. He saw Salahuddins face become radiant. He recited the Shahadah and returned his final breath. Ibn Shadad mentions that this was a great calamity to befall the Muslims after the death of Khulfa e Rashidun. They cried like whole world had collapsed down to one place. He states: I wish I could die in his place.

Ibn Latif, a famous physician comments that Salahuddin died like a great mentor. He was loved by allgood, bad, Muslims and non-Muslims. He left behind just one dinar, 47 dirhams, an armor and a horse. He died at fajr (time before dawn) and was taken out at zuhr (right after noon). Money had to be collected for his funeral. It was written on his tomb: Oh Allah! As his final victory, open for him the gates of heaven. Viewing these incidents from the scope of modern psychology and bringing up a rational interpretation is yet not possible. Umar Ibn Al-Khattab (R.A.) Umar R.A was one of the closest companions of the Prophet and second caliph of Islam. When he was passing away, a man came into his gathering and started praising him. Abdullah Ibn Abbas also came in. Umar was in tears saying By Allah! If I could leave this world with nothing against me and nothing for me, I would be happy. These was his words even after all he had achieved. Abdullah Ibn Abbas said: Oh leader of the believers! When Prophet S.A.W left this world, he was pleased with you. No two Muslims differed regarding you caliphate and everybody was happy with you. Umar R.A. replied, I know, but this is the matter which concerns me. Oh Abdullah! Make me sit up. And held the shoulder of Ibn Abbas and asked him: Will you bear witness for me on the Day of Judgment? And he replied Yes. I will bear testimony for you. And narrations mention that, Umar was lying in the lap of his son, Abdullah and he was kissing his fathers forehead. Umar R.A asked him to place his cheek on the ground and said: If Umar is destined for heavens, then the pillow of heaven is softer than your thigh. And if Umar is destined for hell fire, then you do not want a hell bound person on your thigh. His words while addressing his family to be moderate in his shroud are worth mentioning. He said: If Allah has destined Jannah for me, he would bless me with what is better than this. And if Allah has destined Jahannam for me, he would strip me of it And he went on giving instructions about his grave. At last, he sent his son to Ayesha (R.A.) seeking permission to be buried next to the Prophet (S.A.W). On hearing this, she started crying and said: I reserved that place for myself because on one side was my husband and on other was my father. But I give this place to Umar. Upon knowing this, he said I had no wish greater than that.

This account of his final moments points various things about sahaba in general and his personality in particular.

Usman Ibn Affan (R.A) Usman (R.A.) was the third Caliph if Islam. His caliphate witnessed an aggravated rebellion from Egyptians.
His was besieged for 40 days. And for 40 days, he would fast during the day and pray during the night. Upon the last night, Usman (R.A.) saw Prophet (S.A.W) in his dream. He said: Oh Usman! The fast you have been keeping for 40 days, tomorrow you open it with us. When he woke up, his wife, Nailah (R.A.) mentions that was elated. He went to his guard and said: I ask you for the sake of Allah, do not shed anybodys blood on my behalf. Then he took the Quran and began reciting it. One of the rebels jumped over the wall. He came and grabbed the beard of Usman (R.A.). He calmly replied: Leave this beard, indeed your father used to honor this it. The hands of the rebel collapsed. He remembered that not just his father but the Messenger and everybody else used to honor the beard. He heard these words and left. Later, 2 other Egyptians jumped over the wall. When Usman R.A. saw them coming, he tied his trousers. Even though his life was at stake yet he cared more for his modesty. Then the rebels struck his head with a piece of IronBlood began to pour down from his head. The first place where it fell was on Quran and it fell on the verse: Allah will suffice you (against them) (8:64) One of the rebels held out sword to strike him. Usman placed his hand high to protect himself but he cut his hand. At this Usman said: I swear by Allah! The hand you have just cut off was the first hand to write the Quran. Then they placed the sword on stomach of Usman R.A. His wife came running to shield him but they cut off her finger. Then they pierced the stomach of Usman (R.A.) and he, 82 years old man, passed away. One of the rebels jumped on to the chest of Usman and stabbed him 6 times. Then they dragged his body to the rubbish tip saying: No man can bury Usman. At this, wife of Prophet Muhammad (S.A.W) climbed the stairs of Masjid e Nabawi and warned them. So, they allowed the funeral. They could not stand against her.

Hasan, Hussain, Ali and Muhammed Ibn Talha (may Allah be pleased with them all) buried the body and Amrita mentioned: When I and Ayesha returned from hajj, we saw the Quran on which the blood of Usman had fallen. It was over the ayah: Allah will suffice you (against them) (8:64) And she swore: By Allah! Each one of the rebels died a disastrous death. The same night, as Husain R.A. mentioned, he dreamt Prophet of Allah worried and there were Hazrat Abu Bakr (R.A.) and Umar (R.A.) with him. Then came Usman (R.A.) and he asked the Prophet: Oh Messenger of Allah! Ask these people! For what sin did they butcher me like a cow? As soon as he uttered these words, the throne of Allah began to shake and two streams of blood came down. He truly loved the Prophet. Regarding him, the Prophet (S.A.W) said: Every Prophet will have a companion in Jannah and my companion will be Usman. Bilal (R. A.) He was a freed slave who faced severe torture for his acceptance of Islam. However, nothing could turn him away from the followership of the Messenger. Till his last breath, he manifested extreme regard and association with him. Bilal (R.A.) gave adhan (call to prayer) and saw that Prophet S.A.W was not there. So he went to call him. He saw the Prophet in his final moments and become conscious and unconscious. To this, he exclaimed, What Grief! I wish my mother had never given me birth or that I had died before seeing this day. The narrations mention that Prophet S.A.W had passed away. But his body had still not been buried. It was time and Bilal (R.A) had to give adhan. He reached: Asha-hadu anna Muhammadan- RasullAllah i.e. We bear witness that Muhammad is the Prophet of Allah. This brought him back the memory Often at this line, Prophet S.A.W would come out of his house that was adjacent to the mosque. And now he looked aroundand he was not there. Narrations mention that Bilal began to choke. He started crying and all those around him were crying. For the next three days, he tried to give adhan. Every time he would reach: Asha-hadu anna Muhammadan- RasullAllah

He would choke. Then he went to Abu Bakr and said: I cant bear to remain in Medina without the Prophet S.A.W. Please allow me to leave, and do Jihad. I heard the Prophet S.A.W mention the virtue of Jihad. Abu Bakr replied: O Bilal! Dont go. I need you. To this, he answered: If you freed me for yourself, then keep me. If you freed me for the sake of Allah, then let me go. And Abu Bakr allowed him to leave. One night, Bilal (R.A.) had a dream. He saw Messenger of Allah, and he said: What is it Bilal that you dont visit us? As he woke up, he rushed to Medina and laid down on the grave of the Prophet, remembering him. Meanwhile, Hassan and Husain came and asked Bilal to give the adhan. It was the request of the grandchildren of the Prophet, so he could not refuse. Narrations mention that as he called out for the prayer, Medina erupted. For it brought back the memory of the time of the Rasool ullah. Men and women were ripping their clothes and tearing out their hair. Bilal then tried to remain in Medina. But everywhere he looked, he missed the Prophet S.A.W. He could not bear it, so he left. Then came the occasion of conquest of Masjid Al-Aqsa. The patriarch said: I will give key only to Umar Ibn al-Khattab. So Umar (R.A.) travelled all the way from Medina to Jerusalem. All the companions of the Prophet were present there. They requested Umar to ask Bilal to give adhan. Narrations mention that while Bilal was giving the adhan and he reached: Asha-hadu anna Muhammadan- RasullAllah;

The beards of Sahaba, when they embraced Islam were black and now they were grey, became drenched with tears. They even had to console Umar Ibn al-Khattab. The adhan reminded them of being in company of the Prophet S.A.W. This was Bilals virtue. He gave adhan in all three of the holy places i.e. Makkah, Medina and Masjid alAqsa. He passed away in the 20th year of Hijrah. And whilst his soul was separating his body, he said to his wife: Do not cry. Why do you weep! I am looking forward to see my master, the Prophet and other companions after such a long separation. If Allah wills I shall meet them all tomorrow." And he passed away the following day.

He was buried in Damascus, near Bab-as-Sagheer. He was a man destined for heavens. Conclusion:
The anecdotes of the companions and great heroes of Islam, reflect in their nature a very vibrant love for the Prophet S.A.W. The incidents and figures quoted, however, cannot do justice to the depth of topic. What is not mentioned yet, are the feats of great women of Islam. History has never witnessed such an extent of association of a people (children, youth, elders, men and women) with their leader. The change beginning from liberation of hearts reformed the entire society. And yet, it encompassed the entire history. Nevertheless, it has provided a sketch of the psychological and spiritual state these personalities manifested. Their transformation is yet another mystery to modern science. The theories of transformation and motivation are yet remote to picture the individual transformations, thus, highlighted. In words of Sir Ubaid Ullah Jamil, the answer to this is not faculty of a single discipline. It is a notion where Psychology merged with Eastern Spirituality can bring about the verdict. Similar rulings have been pointed out by Hubert Benoit in his various books on psychology. However, the point to be noted is the pivot of all conjectures on the subject i.e. intuition. All the theories refer to this as one of the primary elements of change. And this is the cross I build my model on. Since the western psychology is yet in the embryonic phase. What it has neglected so far is the spiritual dimension of man. Complimenting, yet to their inability of comprehension, is the secular mode of research. Nevertheless, the intuition, I mentioned, is a clue that might solve the riddle.

The western psychology is yet incapable of explaining the extent of transformation and motivation of these heroes of Islam. An entirely different perception is a requisite for it. Despite all this, the matter of greater concern for Islamic scholarship is how transformation can be? This explains the prime objective of Islamic spirit i.e. liberation of man. This in itself implies to subservience of one God. We find this spirit in lives of all the illustrious figures of Islam. Understanding and replicating that, we might can produce a generation similar to our legendary ancestors. The only model that is applicable here, in my perspective, is that presented by Dr. Marcia Daszko and Dr. Sheila Sheinberg. After the declaration of faith, their hearts changed. There was a new rhythm to which they beat. There was a purpose for which they spent their lives. And all of this was derived from their extreme inspiration and affiliation with the Prophet. Hence, the transformation brought about by the Prophet had a leadership of profound knowledge, a vision, systematic approach and a purpose of creating better future for humanity.

References: Men around the Messenger Khalid Mohammed Khalid, Wikipedia