900-Years-Most-Authorative-Biography-of-Prophet-Muhammad

ALLAH

 PRAISES HIS PROPHET MUHAMMAD salla

 

Part 1

 

The Cure

SAHIH-SHEFA

 

by

Supreme Justice Abulfadl Eyad,

died (1123CE - Islamic Year 544H)

Reported

by

Grand Muhaddith Habib Hafiz Abdullah Ben Sadek

Revised by

 Muhaddith Abdullah Talidi

 

An adaptation

by

Servant of Hadith, Shaykh Ahmad Darwish (Arabic)

Khadeijah A. Stephens (English)

Siti Nadriyah (Indonesian)

Copyright © 1984-2011 Allah.com Muhammad.com. All rights reserved. Terms of Service - Copyright/IP Policy – Guidelines

 

 

Allah praises His Prophet Muhammad salla

 

The praising of Allah for His Prophet Muhammad salla and his exalted status in both sayings and deeds:

 

The Imam, Hafiz, Abulfadl, may Allah be pleased with him, opens his great work of Prophet Muhammad's biography with an introduction saying:

 

Praise be to Allah who is alone in possessing His most splendid Name, and is the Owner of unconquerable might…

 

Anyone who has picked up a book, large or small, about Prophet Muhammad salla cannot fail to have recognized the exalted status in which Allah beholds him. Nor yet can they fail to recognize how Allah blessed him with a multiplicity of virtues, excellent qualities and characteristics. To try to do justice to his immense worth would exhaust both tongue and pen.

 

One catches a glimpse of the exalted status in which Allah beholds His Prophet salla in the Holy Koran where one witnesses His praise of his character and morality, and reads of the instruction of Allah to His worshipers to hold tightly to him and obey his commands.

 

Allah in His overwhelming bounty bestows honor on him, prefers him, praises him and rewards him with the greatest reward. Allah is overwhelmingly bountiful in the beginning and in the life to come. All praise is due to Him in this world and in the Everlasting Life.

 

Allah presented the Prophet salla to His creation and made him the most perfect human being and distinguished him amongst other fine attributes, with the most beautiful qualities and noble opinions.

 

Allah supported His Prophet salla with miracles that held people in wonderment. He gave him clear proofs, and honored him, all of which his contemporaries and Companions witnessed and the generation that came after him indisputably knew.

 

This blessed knowledge with its light was passed down in trusted hands and through which we are indeed blessed with the light of the Prophet salla. May Allah praise and venerate our Master Muhammad and grant him perfect peace in abundance.

 

The Companion, Anas narrated the story of how the winged heavenly mount by the name of Burak was bridled and saddled for the Prophet salla to ride on his miraculous Night Journey, shied away from him. The Archangel Gabriel asked Burak why he behaved in such a manner saying, "Do you do this to Muhammad? No one more honored by Allah than he has ever ridden you.” Upon hearing these words Burak broke out in a sweat.

 

The Prophet’s Exalted Status with Allah

 

The following contains some of the clearest Koranic verses that speak of the Prophet salla depicting the high esteem and praise of Allah for him together with the excellence of his qualities.

 

The Prophet's praiseworthiness and excellent qualities:

Allah says, "Indeed, there has come to you a Messenger from your own" (9:128). In this verse Allah informs the believers, Arabs, the people of Mecca and peoples of the world that He sent to them from their own selves a Messenger. A Messenger of whom they were sure and already known to them as being both truthful and trustworthy and because he was one of them that he was sure to give them good counsel.

 

Each tribe of Arabia was linked to him either through kinship or ancestry and he was by far their most noble and excellent kinsman. Abbas' son, as well as many others, said this is the meaning of the words of Allah, "except the love of the (Prophet's) relatives" (42:23). He is the most noble, highest and most excellent of them. And this is the highest of praise.

 

In the same verse Allah attributes to his Prophet salla various praiseworthy qualities and He praises the Prophet's eagerness to guide people to Islam as well as his sincere concern for the harm that afflicts them not only in this life but also in the Everlasting Life. It is also an insight to the kindness and mercy the Prophet salla showed to those who believed him.

 

A knowledgeable person draws one's attention to the fact that, Allah honored him with two of His own Names – Rauf, Gentle and Raheem, Merciful.

Allah says, "Indeed, there has come to you a Messenger from your own, he grieves for your suffering, and is anxious about you, and is gentle, merciful to the believers." (9:128). He also says, "If it was not for the bounty of Allah to you and His Mercy, and Allah is the Gentle, the Most Merciful." (24:20)

 

In the chapter Al-Imran Allah says, 'Allah has surely been gracious to the believers when He sent among them a Messenger from themselves' (3:164). Allah also says, 'It is He who has raised among the illiterate (Arabs), a Messenger from themselves,' (62.2). Again, in another verse Allah says, 'As We have sent among you a Messenger (Prophet Muhammad) from yourselves,' (2:151)

 

Imam Ali, may Allah honor his face, explained that the words of Allah 'from your own' refers to the Prophet’s lineage, relationship by marriage or descent and that from the time of Prophet Adam, peace be upon him, there was neither an adulterer nor fornicator in his lineage, all were officially married.

 

The Sending of the Prophet salla as Mercy for the World

 

Referring to the verse, "Whosoever obeys the Messenger, indeed he has obeyed Allah" (4:80). Jafar, the son of Muhammad said, "Allah is aware that His creation is incapable of pure obedience to Him so He informed us in this sequence – the Messenger, then Allah – so it would be realized one would never be able to aspire to the achievement of pure obedience to Him. Therefore, between Allah and mankind He placed one of their own, adorning him with His own attributes of Compassion and Mercy.

 

He made him a truthful ambassador for all creation and decreed that when a person obeys the Prophet salla he is in fact obeying Allah, and when someone complies with him, they are also complying with Allah."

 

Abu Bakr, Tahir's son, explained the verse, "We have not sent you except as a mercy to all the worlds" (21:107) as meaning Allah endowed Prophet Muhammad salla with mercy so that his very being was mercy and all his qualities and attributes were a mercy to all creation. When a person is touched by any portion of his mercy he is saved in both worlds from every hateful matter and reaches everything that is loved. Reflect upon the words of Allah who said, "We have not sent you except as a mercy to all the worlds."

 

Abu Bakr, Tahir's son further explained that the Prophet's life and death were a mercy, because the Prophet salla said, "My life is good for you and my death is good for you" (reported in Musnad Ahmad and according to Sahih Muslim's criteria). Prophet Muhammad salla also said, "When Allah decrees mercy for a nation He takes its Prophet to Him before them, and causes him to be the one to go ahead in order to prepare for them the way." (Reported in Sahih Muslim in the Chapter of Virtue).

 

As-Samakandi further elaborated on, "as a mercy to all the worlds" saying it refers to both mankind and jinn, and that it has also been explained as being for all of creation. For believers he is indeed a mercy as he is their guide. As for the hypocrites he was also a mercy to them because he granted them security by not killing them, rather, he deferred their punishment by imposing a fine. When it came to those who did not believe he was also merciful by deferring their punishment.

 

Abbas' son commented, "He is a mercy to both believers and unbelievers. In the case of the unbelievers they were saved from the punishment that came to other communities who belied their prophet."

 

Allah named Prophet Muhammad salla "Light" in the Koran

 

Allah refers to His Prophet salla in the Koran as a light, "A light has come to you from Allah and a Clear Book" (5:15). He also says, "O Prophet, We have sent you as a witness, a bearer of glad tidings, and to bear warning; a caller to Allah by His permission and as a light shedding lamp" (33:45-46).

 

The Seeing of the Light of the Prophet salla

during his birth by Lady Aminah,  Mother of the Prophet, by Darwish:

 

Sairia, Al Irbad's son, said that the Messenger of Allah salla said, "Indeed, I am the worshipper of Allah, and the Seal of the prophets since Adam was set in clay. I will inform you about this: I am the supplication of my father Abraham, the glad tidings of Jesus, and the vision of my mother and as such, the mothers of the prophets see – and know that the mother of the Messenger of Allah salla saw as she gave birth to me, a light emitting from her that lit the palaces of Syria, till she saw them."  Narrated by Ahmad son of Hanbal, Bazar and Al Byhaqi who judged it to be authentic as did ibn Hibban, Al Hakim and confirmed by Hafiz ibn Hajar. Reported by Hafiz Abdullah Bin Siddique Al Ghumari, may Allah have mercy on them.

 

(Shaykh Darwish added: this hadith negates the opinion of those who consider Lady Aminah to be merely among the people of an upright nature before Islam, and as such their "charity" is sent back to them. This prophetic saying is proof that she is the first among the close friends of Allah (awlia) in Islam, and that she is the honorable mother of the family of the Prophet's house, since she saw with the eye of the close friends of Allah (awlia). Such high ranking status is referenced in the Divine hadith, "I will be his sight with which he sees". This means that she saw the palaces not with her regular eyesight but with her son's light . Therefore, she endowed him with her best honor and milk, and he lit her before lighting the world.

 

Grammatically, the Prophet salla referred to himself as the second person with his mother and bore witness that she saw the whole light, whereas others only heard about the event thereafter. The Prophet salla honored her and called her "Mother of the Messenger of Allah".  Her light, honor and happiness was inherited by Lady Khadijah then her daughter Lady Fatima, may Allah be pleased with them.

 

Hafiz ibn Kathir in his Sahih (authentic) Seerah reported that Lady Aminah also saw the same light when she conceived the Prophetsalla. He also mentioned in the same reference the blessing of the Prophet. Before his death, Shaykh Al Bani adhered to this and abandoned the Wahabi sect. Shaykh Al Bani became highly critical of the professed belief of the major Wahabi clerics - ibn Baz and Twigry - who maintain a similarity between human beings and Allah.

 

This is, in brief, the blessing of Allah to us of the understanding of this hadith. It is the undisputable authentic reference to the light of the Prophethood and no one should consider the false narration that says, "O Jabir, the first creation by Allah is the light of your Prophet" which its fabricator claimed to be reported in the Musannaf of Abdul Razzaq. There is no such saying in that reference or anywhere else, it is totally false

 

Regarding the tomb of Lady Aminah your attention is drawn to the fact that many years later during the march to the Battle of Uhud, Hind wife of Abu Sufyan called upon the hierarchy of the Koraysh to ravage the tomb of Lady Aminah. Even though the hatred of the Koraysh for the Prophet was great, they thought that such an act would be a despicable thing to do and the tribes of Arabia would be repulsed by their action, the stain of which would never be wiped out and it was a door they did not want to open. (In recent years, the Wahabi sect did not match the ethics of unbelievers of Mecca. They disrespected the tombs of the Prophet’s mother Lady Aminah, Lady Khadijah and the household of the Prophet and his Companions in the Baqia and elsewhere, and leveled them thereby making them unrecognizable. The graves are now unknown and unmarked. However, it is ironic the Wahabis have built management offices in Mecca and Medina which display the names and designated titles of their elite personnel on the door. Also, they have also demolished many significant Islamic neighborhoods such as Hudaybiyah and replaced them with secular names. Nowadays, many Islamic structures or places have been demolished and replaced by New York style buildings. The only thing that remains the same in Mecca is Ka’bah).

 

The Expanding of the Chest of the Prophet salla

Giving him the Status of Forgiveness

 and the Status of Being Protected From Sin

 

Allah, the Almighty also says, "Have We not expanded your chest for you" (94:1) 'Expanded' means to widen, immense, and the word 'chest' in this verse refers to his heart.

 

Abbas' son explained that Allah expanded the Prophet’s chest with the light of Islam, whereas Sahl At-Tustori said it means with the light of the message. Hasan Al Basri said that Allah filled it with judgment and knowledge.

 

In the verses that follow, Allah says, 'and relieved you of your burden that weighed down your back' (94:2-8). Both Al Mawardi and As Sulami are of the opinion that the meaning refers to the Message that weighed down upon his back before the Prophet salla delivered it. It has also been said by As-Samakandi to mean Allah protected the Prophet salla from sin otherwise sins would have burdened his back.

 

The chapter continues, 'Have We not raised your remembrance?' (94:4). This verse has been explained by Yahya, Adam's son as the bestowal of the Prophethood upon Muhammad.

 

And it was said, "When I, (Allah) am mentioned, you are mentioned with Me in the proclamation: 'there is no god except Allah, and Muhammad is the Messenger of Allah.'" Also it was said it is regarding raising his name as mentioned and repeated in each Call to Prayer.

 

It is now very clear that these words of Allah confirm the enormity of the favor He bestowed upon Prophet Muhammad salla together with the exalted rank the Prophet salla has before Him together with his honorable position. Allah expanded his chest to belief and guidance, making it wide enough to contain both the knowledge and wisdom.

 

Allah protected His Prophet salla from the burden of everything contemptible in "The Age of Ignorance" (Jahiliyya) by making them repugnant to him, giving victory to His Religion over all previous Religions.

 

The weighty responsibility of the message, and Prophethood was lightened for him by Allah, so that he was able to present the entrusted message sent down to him to mankind. Again, Allah stresses the Prophet's superlative position, his tremendous rank, and great prominence by raising his name in the company of His Own Name. Of this Katada said, "Allah exalted his fame in the world, and in the Everlasting Life. There is no witness, nor yet one who offers the prayer who does not say, 'There is no god except Allah, Muhammad is the Messenger of Allah.'"

 

Abu Sayeid Al Khudri narrated that the Prophet salla said, "Gabriel came to me and said, 'My Lord and your Lord says: Do you know how I have raised your name? When My Name is mentioned, he is mentioned with Me."

 

Allah says, "Obey Allah and His Messenger" (3:32) and "Believers, believe in Allah and His Messenger" (4:136). Here it is evident that obedience to Allah is connected to our being obedient to His Prophet salla and notice how his name is mentioned alongside with the Name of Allah.

 

Note how Allah added the Prophet salla after Him with the word "and". It is evident and stresses the importance of the Prophet’s favored, prominent status that was not bestowed upon any of the other prophets or messengers of Allah.

 

Huthaifa informs us that the Prophet salla said, "No one should say, 'What Allah wills and (wa) so-and-so wills,' rather one should say, 'What Allah wills" and thereafter say, 'then so-and-so wills."

 

At a gathering in which the Prophet salla was present, someone spoke saying, "Whosoever obeys Allah and His Messenger has been rightly guided, and whosever disobeys them both …" Whereupon the Prophet salla stopped him and said, "What a bad speaker you are, get up" or, in another rendering "leave". This was because of his joining Allah and His Prophet salla by using a dual pronoun.

 

Abu Sulayman commented it was because, "He disliked the two names being joined together in that way because of the implication of equality." Whereas there is another opinion that what the Prophet salla disliked was the person stopping at 'whosever disobeys them both.' However, Abu Sulayman's statement is considered to be more correct because it is in compliance with another authentic prophetic saying which reads, "Whosoever disobeys them has erred," without pausing after "… whosoever disobeys them."

 

Allah says, "Allah, and His angels praise and venerate the Prophet" (33:56). Some have commented whether or not the word "praise" refers to Allah and His angels. Some hold it permissible to refer to both whereas it is forbidden by others on account of the notion of partnership. They consider the pronoun refers to the angels alone and conclude that the verse means "Allah praises and venerates the Prophet, and His angels praise and venerate the Prophet."

 

The Messenger of Allah salla

 is the one who came with the truth and believed it

 

The consensus of Islamic scholars upon the verse of Allah that reads, "And

he who comes with the truth, and confirms it those are they who surely fear Allah. They shall have whatever they want with their Lord, that is the recompense of the good-doers," (39:33-34) refers to Prophet Muhammad salla  who brought the truth. Another scholar added, "It is he who confirmed it." The Arabic word in the verse is read in two ways. One of its meanings is 'spoke the truth' and refers to the Prophet salla and the other meaning 'confirmed it' refers to believers. Amongst other commentaries it is said that the word "confirmed" refers to Abu Bakr or Ali.

 

Mujahid said explaining the words of Allah, "and whose hearts find comfort in the remembrance of Allah" (13:28) are in reference to Prophet Muhammad salla and his Companions.

 

The Prophet salla, a Witness Over All Mankind

 

Allah says, "O Prophet, We have sent you as a witness, a bearer of glad tidings, and to bear warning, a caller to Allah by His permission and as a light shedding lamp" (33:45-46). It is learned from these verses that Allah blessed His Prophet salla with every noble rank and praiseworthy quality and that by conveying the Message He made him a witness of his nation which was one of his special, praiseworthy qualities. The Prophet salla is the one who brought the good news for all people who obey him, and warned those who opposed the Message he delivered. The Message the Prophet salla delivered called to the Oneness of Allah, and that it is Allah alone who must be worshiped. Allah described His Prophet salla as a "light shedding lamp" with which he guides to the truth.

 

Ata, Yasar's son met Abdullah, Amr's son, who was the son of Al As and

asked him to described the Messenger of Allah salla. He said, "Indeed, by Allah some of the characteristics described in the Koran are found in the Torah that reads, 'O Prophet, We have sent you as a witness, a bearer of good tidings and to be a warner, and a refuge for the illiterate. You are My worshipper and My Messenger, I will name you the one upon whom people rely. You will be neither ill mannered nor vulgar, nor will you shout in the market place or repay evil with evil, rather, you will pardon and forgive. Allah will not cause him to die until the crooked religion (Judaism also Christianity) has been straightened by him and they declare 'There is no god except Allah!' Through him, eyes that were blind, ears that were deaf and hearts which were covered will be opened." A similar narration is reported by Abdullah, Shalom’s son and Ka'b Al Ahbar.

 

In the Koran Allah tells us, "And to those who shall follow the Messenger – the Unlettered Prophet (Muhammad) whom they shall find written with them in the Torah and the Gospel. He will order kindness upon them and forbid them to do evil. He will make good things lawful to them and prohibit all that is foul. He will relieve them of their burdens and of the shackles that had weighed upon them. Those who believe in him and honor him, those who aid him and follow the light sent forth with him shall surely prosper.' Say, 'O mankind, I am the Messenger of Allah to you all. His is the kingdom in the heavens and the earth. There is no god except He. He revives and causes to die. Therefore, believe in Allah and His Messenger, the Unlettered Prophet, who believes in Allah and His Words. Follow him in order that you are guided.'" (7:157-158)

 

Allah also says, "It was by the Mercy of Allah that you (Prophet Muhammad) dealt so leniently with them. Had you been hardhearted, they would have surely deserted you. Therefore ask forgiveness for them. Take counsel with them in the matter and when you are resolved, put your trust in Allah. Allah loves those who trust" (3:159)

 

As-Samakandi commented upon this verse saying, "Allah reminds them that, He made His Messenger salla merciful, compassionate and lenient to believers. If he had been harsh, and spoken to them sternly, they would have deserted him. But Allah made him generous, tolerant, kind and gentle."

 

Abul Hasan Al Qabisi explained the verse, "And so We have made you a median nation, in order that you will be a witness above people, and that the Messenger be a witness above you" (2:143) saying, "Allah makes the excellence of our Prophet salla very clear and also the excellence of his nation."

 

"And in this so that the Messenger can be a witness for you and in order that you be witnesses against mankind" (22:78) and, "How then shall it be when We bring forward from every nation a witness, and bring you (Prophet Muhammad) to witness against those!" (4:41)

 

By "median nation" Allah means a nation that is both balanced and good. The meaning of the verses is that Allah chose and preferred the nation of Prophet Muhammad salla by making them an excellent, balanced nation so that they could be witnesses against the nations of previous prophets. And that, the Messenger salla will be a truthful witness over his nation.

 

Allah's kindness and gentleness to the Prophet salla

 

Allah said, "Allah has pardoned you. Why did you give them leave (to stay behind) until it was clear to you which of them was truthful and knew those who lied?" (9:43).

 

Abu Muhammad Mekki said, "This is an introductory phrase, meaning Allah makes you good and gives you honor."

 

Awn, Abdullah's son draws one's attention saying, "In this verse Allah tells the Prophet salla about pardoning before speaking of the advice."

 

As-Samakandi reported that he had heard the verse explained as, "Allah has saved you, why did you give them permission?" Had Allah addressed him first with the question, "why did you give them permission" it would have been very hard on the Prophet salla and the heart of the Prophet salla would have been affected in a way that it might almost have burst, from these words. But instead, Allah in His Mercy first told him of the status of pardoning, so that his heart remained tranquil, and it was then that He said to him, "Why did you give them leave until it was clear to you which of them was truthful and knew those who lied?"

 

It is easy for all to understand and recognize that this is yet another demonstration of the honored status in which the Prophet salla is held by Allah and that he is the subject of the kindness of Allah. If the depth of this kindness were to be known to us our hearts would undoubtedly burst.

 

(From this we learn) a Muslim should strive hard and try to achieve the ethics and manners outlined in the Koran, not only in words, but also in action, search and communication. Such manners and ethics are the basis of true knowledge and the path of acceptable behavior in both Religion and in one's everyday affairs.

 

When one supplicates to the Lord of all lords, the One who blesses each and every one of us - and is not in need of a single thing - one should not fail to remember the extraordinary kindness of Allah.

 

The benefits of this verse should not be overlooked, they should be well heeded. Notice how Allah begins by first honoring the Prophet salla then gently draws attention to the advice. There is pleasure in the intimacy of the pardoning before the advice.

 

Allah says, "And if We had not fortified you, you would have been very slightly inclining towards them" (17:74). This verse demonstrates the greatest possible concern Allah has for His Prophet, praise and peace be upon him. Previous prophets were admonished, whereas Prophet Muhammad salla was gently advised, thereby the gentle advice became more effective and a greater indication of the love Allah. This is also a demonstration of the greatest possible care Allah has for His Prophet salla.

 

Pay attention to they way in which Allah begins by expressing His fortification and security to His Prophet salla before mentioning His gentle advice lest he had a very slight inclination so that the Prophet salla did not dwell on it. His innocence remained intact whilst being gently advised so that he was not vulnerable on account of the gentle advising, his honor and security were not put at risk.

 

Allah Honors His Prophet salla:

 Bearing Witness to his Honesty and Comforts him with His Kindness

 

This is applicable to the verse, "We know what they say saddens you. It is not you that they belie; but the harmdoers deny the verses of Allah" (6:33).

 

Ali said that this verse was sent down when Abu Jahl said, "We do not call you a liar. We say that what you have brought is a lie."

 

It has also been narrated that the Prophet salla was saddened when his tribesmen belied him whereupon the Archangel Gabriel, peace be upon him, visited him and asked, "What saddens you?" to which he replied, 'My tribesmen belie me." Gabriel then informed him, "They know you are telling the truth." Thereafter Allah sent down this verse.

 

This verse is full of kindness and gently consoles the Prophet salla. It also affirms that he is indeed held to be truthful by all in both word and belief, and that it is not him they belie, rather it is the Words of Allah. Even before he was called to the Prophethood, all and sundry knew him to be trustworthy. With the sending down of this verse his sadness that others had turned to think he was a liar was removed.

 

After this consolation, Allah censures those who belie by referring to them as harmdoers saying, "but the harmdoers belie the verses of Allah" (6:33). Allah did not permit His Prophet salla to be dishonored and classifies the deniers on account of their denial of His signs as being arrogant. One should realize that belying arises when a person has knowledge of something but chooses to deny it. Allah makes this very clear in the verse, "They denied them unjustly out of pride, though their souls acknowledged them" (27:14).

 

In another verse Allah further consoles His beloved Prophet salla and causes him to rejoice because he knows the help of Allah will come. Allah says, "Messengers indeed were belied before you, yet they became patient with that which they were belied and were hurt until Our help came to them" (6:34).

 

It is also of note that Allah addresses all His other noble prophets and messengers by their name, saying for example, "O Adam", "O Noah' "O Abraham", "O Moses" "O David," "O Jesus". "O Zachariah", and "O John" however, amongst, the distinguishing qualities of the Prophet one finds the kindness and  honoring of Allah to His last Prophet as He addresses Prophet Muhammad salla with titles such as "O Messenger" (Al-Ma'ida 5:67), "O Prophet" (33:45), "O Wrapped" (73:1), "O Cloaked" (74:1).

 

Allah swears to the immense value of the Prophet salla

 

Allah says, "By your life, they wandered blindly in their bedazzlement" (15:72). There is a consensus of scholastic opinion in this verse that Allah swore by the life span of Prophet Muhammad and means, "By your continuation, O Muhammad" and that it also bears the meaning, "By your life." This is yet another indication of the great respect and honor in which Allah appraises Prophet Muhammad salla.

 

Abbas' son explained, "Allah did not create any soul more honored than that of Muhammad salla, and I have never heard of an oath taken by Allah on the life of anyone else."

 

In the chapter Yaseen, Allah says, "Yaseen, by the Wise Koran, you (Prophet Muhammad) are truly among the Messengers sent upon a Straight Path. (36:1-4)

 

To verify the Messengership of the Prophet salla and to bear witness to the truth of his guidance Allah swears in His Book that Prophet Muhammad salla is indeed one of the Messengers, a Messenger entrusted to deliver His Revelation to His worshipers and that indeed he is on the Straight Path.

 

An-Naqqasah said, "Allah did not swear by any of His Prophets in His Book that they were Messengers except for Muhammad salla."

 

On the other hand, we are reminded that the Prophet salla said, "I am the master of the children of Adam, and that is not being boastful."

 

The Swearing of Allah

 by the Country in which His Prophet salla Resides

 

Allah says, "No, I swear by this country and you are a lodger in this country" (90:1-2).

 

The explanation of "No, I swear by this country" is that the usage of the word "No" is both what it says and its opposite, in other words, "If you are not living in it, after having left it then I do not swear by it", and its opposite, "I swear by it when you, O Muhammad, are living in it, or, whatever you do in it is lawful". It has also been explained that the word "country" refers to Mecca.

 

Al Wasiti explained the verse as meaning that Allah swears by this country, the country which He honored and blessed, as it is there that the Prophet salla lives and it is there that he will be buried.

 

However, the first interpretation of the two meanings is considered to be more accurate because the chapter was revealed in Mecca and it was there that he lodged and Allah refers to him saying, ”and you are a lodger in this country" (90:2).

 

Ata's son says something similar when commenting on the words, "by this safe country" (95:2). He explained, "Allah made it a safe place because the Prophet salla was there and his presence is the cause of security wherever he is."

 

Of the verse, "and by the giver of birth, and whom he fathered" (90:3) it has been said that this refers to Adam and consequently a general statement. Some are of the opinion that it refers to Abraham and his sons, which in turn leads to Prophet Muhammad's salla lineage. In either event, the chapter swears by Prophet Muhammad salla in two places.

 

The oath of Allah confirming the Prophet salla

 

Swearing of Allah by the Mid-Morning and Night that He has Neither Abandoned nor Dislikes the Prophet salla

 

In the chapter "Mid-Morning" Allah says, "By the mid-morning, and by the night when it covers, your Lord has not forsaken you (Prophet Muhammad), nor does He hate you. The Last shall be better for you than the First. Your Lord will give you, and you will be satisfied. Did He not find you an orphan and give you shelter? Did He not find you a wanderer so He guided you? Did He not find you poor and suffice you? Do not oppress the orphan, nor drive away the one who asks. But tell of the favors of your Lord!" (Chapter 93).

 

There is a difference of opinion regarding the circumstances relating to the revelation of this chapter. There are those who are of the opinion that it was revealed at a time when, for an excusable status, the Prophet salla, did not offer his customary prayer during the night. Others are of the opinion that it was revealed when an unbelieving woman (the wife of Abu Jahl) spread rumors, or when the unbelievers started to pass derogatory remarks during a period when the Revelation was less frequent in its sending.

 

It further demonstrates the absolute assurance of the honor in which Allah appraises His beloved Prophet salla together with His praising and the care He has for him which is made evident in six different ways:

 

First of all, the opening verses of this chapter, "By the mid-morning, and by the night when it covers," is amongst one of the highest forms of esteem Allah gave His Prophet salla .

 

Secondly, Allah clarifies his situation, and favors saying, "your Lord has not forsaken you (Prophet Muhammad), nor does He hate you." In other words, Allah had not abandoned him, and He makes it very clear that He does not neglect him. It has also been said that, Allah did not neglect him after choosing him, neither did He dislike him.

 

Thirdly, note the words, "The last shall be better for you than the first" Isaac's son explained the meaning of this verse to be that when the Prophet salla returned to Allah his honor became even greater than the honor given to him in this world. Sahl At-Tustori said that it refers to the intercession granted to the Prophet salla and the praiseworthy station Allah has reserved especially for him in the Everlasting Life, which is greater than he was given in this life.

 

Fourthly, from the verse, "your Lord will give you, and you will be satisfied" we learn not only of his honor in this world and in the Everlasting Life but the happiness and blessings in both. Isaac's son explained it saying, "Allah will satisfy him by sending relief in this world and also reward him in the Everlasting life. The Prophet salla will be given the Pool adjacent to Kawthar, the grand right of intercession and the praised status." Referring to this verse, a member of the Prophet's family (Lady Ayesha) said, "The Koran contains no other verse that has more hope than this one and we know that the Messenger of Allah salla will not be satisfied if any of his nation enters the Fire."

 

Fifthly, in the verses, "Did He not find you an orphan and give you shelter? Did He not find you a wanderer so He guided you? Did He not find you poor and suffice you?" our attention is drawn to the blessings bestowed upon the Prophet salla by Allah together with His favors, which include, the guidance of people through him, or his guidance. The Prophet salla had no property, yet Allah enriched him. It has been said that, it refers to the contentment and wealth Allah placed in his heart. The Prophet salla was an orphan but his uncle took care of him and it was with him that he found shelter. It has also been explained as meaning that the Prophet salla found shelter with Allah and that the meaning of "orphan" is that there was no other like him and Allah sheltered him. As for the verses "Did He not find you a wanderer so He guided you? Did He not find you poor and suffice you? Do not oppress the orphan," Allah reminds His Prophet salla of these blessings and that even before Allah called him to the prophethood, He never neglected him either when he was a young orphan or when he was poor. Rather, Allah called him to the prophethood and had neither abandoned him nor disliked him. How could Allah do so after He had chosen him!

 

Sixthly, in this verse Allah tells Prophet Muhammad salla "But tell of the favors of your Lord!" to announce the blessings given to him by Allah and to be thankful for the honor He bestowed upon him. This verse is also applicable to his nation in that they tell of the favors given to them by Allah  and that this is both special to the Prophet and general to them.

 

 

ALLAH

 PRAISES HIS PROPHET MUHAMMAD salla

 

Part 2

 

The Cure

SAHIH-SHEFA

 

by

Supreme Justice Abulfadl Eyad,

died (1123CE - Islamic Year 544H)

Reported

by

Grand Muhaddith Habib Hafiz Abdullah Ben Sadek

Revised by

 Muhaddith Abdullah Talidi

 

An adaptation

by

Servant of Hadith, Shaykh Ahmad Darwish (Arabic)

Khadeijah A. Stephens (English)

Ayesha Nadriya (Indonesian)

Copyright © 1984-2011 Allah.com Muhammad.com. All rights reserved. Terms of Service - Copyright/IP Policy – Guidelines

 

 

 

 

 

 

 

The Star Chapter and What it Contains

 of Virtue and Specialties

 

Allah said, "By the star when it plunges, your companion is neither astray, neither errs, nor does he speak out of desire. Indeed it is not except a Revelation which is revealed taught by one who is stern in power. Of might, he stood firm while he was in the highest horizon; then he drew near, and became close, he was but two bows' length or even nearer, so (Allah) revealed to His worshiper that which he revealed (to Prophet Muhammad). His heart did not lie of what he saw. What, will you dispute with him about what he sees! Indeed, he saw him in another descent at the Lote Tree of the Ending close to the Garden of Refuge. When there comes to the Lote Tree that which comes his eyes did not swerve, nor did they stray for indeed he saw one of the greatest signs of his Lord." (53:1-18).

 

There is a difference of scholarly opinion concerning the word "star", some say it means exactly that, whereas others say its meaning is the Koran.

 

It is clear that Allah established on oath His guidance of the Prophet salla his truthfulness in the recitation of the Koran, which was sent down with the Archangel Gabriel - who is strong and powerful - to him directly from Allah, and that the Prophet salla is rendered free from all self-desire. Then, Allah reiterates the excellence of His Prophet salla in the events of the Night Journey and tells of his reaching the Lote tree near the Garden of Refuge, and the certainty of his unswerving sight upon seeing one of the greatest signs of His Lord. Allah also tells us of this great event in the opening verses of the chapter "The Night Journey."

 

Allah revealed to the Prophet salla His Mighty Unseen Kingdom where he saw the wonders of the angelic realm that can neither be expressed in words nor yet possible for human intellect to endure hearing, not even in its minutest atom. In the verse, "so (Allah) revealed to His worshiper that which He revealed" there is in the opinion of scholars, a subtle indication to the high estimation Allah has for His Prophet salla as it is a most eloquent form of expression.

 

Allah says, "he saw one of the greatest signs of his Lord" (53:18). Our limited understanding is unable to grasp the details of what was actually revealed and ultimately becomes lost in any attempt to define what was the great sign.

 

In these verses Allah mentions Prophet Muhammad's absolute state of purity and the protection he received during this miraculous journey. In reference to his heart, Allah says, "His heart did not lie of what he saw", of his tongue He says, "nor does he speak out of desire", of his eyes He says, "his eyes did not swerve, nor did they stray."

 

The Swearing of Allah by the Stars, Night, Morning

that this Koran is Revealed from Allah and Brought by the Arch Angel Gabriel and that His Prophet salla is not Insane

 

Allah says, "Rather, I swear by the returning, orbiting, disappearing; by the night when it approaches and the morning when it extends, it is indeed the word of an Honorable Messenger, of power, given a rank by the Owner of the Throne obeyed, honest. And your Companion is not mad, in truth he saw him on the clear horizon, he is not grudging of the Unseen. Nor is this the word of a stoned satan" (81:15-25).

 

Scholars explained that the meaning of these verses refer to Gabriel
when Allah swears that this is the word of "an Honorable Messenger" who has an honorable rank with Him, "having the power" to communicate the Revelation, and that Gabriel’s position is both "secure" and firm with his Lord. He is "obeyed" in the heavens and "trusted" to deliver the Revelation.

 

So the qualities are Gabriel's and that "In truth he" means Prophet Muhammad "saw him" means that he saw Gabriel in his true form.

 

It continues, "he is not grudging of the Unseen" means that Prophet Muhammad salla does not doubt the Unseen. Whereas others say it means he was not grudging with his supplication to Allah.

 

Allah Swears by the Pen as to the Sanity of the Prophetsalla

 and that he has an Unlimited Wage With his Lord,

 and that he has the Greatest Code of Ethics

 

Another great oath is found in the chapter "The Pen" in which Allah starts with the mystical letter "Noon". "Noon. By the Pen and that (the angels) write, you are not, because of the favor of your Lord, mad. Indeed, there is an unfailing wage for you. Surely, you (Prophet Muhammad) are of a great morality" (68:1-4).

 

The unbelievers held the Prophet salla in distain. They rejected him and attributed many falsehoods to him. In these verses Allah swears a great oath that His chosen Prophet salla is free from all their assertions and thereby makes his heart joyous and his hope increases when Allah gently comforts him saying "you are not, because of the favor of your Lord, mad." This verse is one of very great respect and also displays the highest level of conversational manners.

 

Allah informs His Prophet salla"Indeed, there is an unfailing wage for you." The meaning of this has been explained that Allah has in store for him everlasting blessings, a wage that will never fail, a wage that although uncountable will not be a cause for indebtedness. This is followed by the great attestation of Allah that garlands his praiseworthy qualities, "Surely, you are of a great morality." Apart from the verse meaning exactly that, the verse has also been explained as referring to the Holy Koran, or Islam, or an upright nature. It has also been said that it means the Prophet salla was without any desire other than Allah.

 

The Prophet salla was praised for his absolute acceptance of the multiple blessings given to him by Allah, and that He preferred him by adorning him with this mighty characteristic.

 

"Exaltations be to the Subtle, the Generous, the All Praised who eased for us the doing of good things and guided people to do them. Allah praises whosever does good and rewards them for its doing. Exaltations be to Him! His blessings are abundant, and His favors are vast!”

 

The chapter continues to console the Prophet salla in respect of the detrimental things said against him, saying, "You shall see and they will see which of you is the demented. Indeed, your Lord knows very well those who strayed from His Path, and those who are guided" (68:5-7)

 

Having praised Prophet Muhammad salla Allah exposes his enemies by revealing the crudeness and wickedness of their character by mentioning more than ten of their foul qualities. Allah says, "Therefore, do not obey those who belie, they wish you would compromise, then, they would compromise. And do not obey every mean swearer, the backbiter who goes about slandering, those who hinder good, the guilty aggressor, the crude of low character because he has wealth and sons. When Our verses are recited to him, he says, 'They are but fairy-tales of the ancients.'" (68:8-15).

 

In the verse that follows their impending punishment together with their ruin is made very clear. Allah says, "We shall mark them on the nose!" (68:16). These words of Allah are far more effective than anything the Prophet salla say, and the confounding of his enemies is also more effective than anything he might do. Therefore, the victory given to him by Allah was far superior to any victory he might gain through his own effort.

 

Allah speaks of the Prophet's disposition

 

Allah says, "TaHa. We have not sent down the Koran to you for you to be tired." (20:1-2). There are various opinions regarding the meaning to "TaHa" it has been said that it refers to separate letters having different meanings. "Taha" has been explained as meaning "O man" as being the most accurate interpretation because it was transmitted by scholars of the second generation of Muslims (Tabien) and the scholar Jarir Tabari, shaykh of interpretation.

 

In other chapters Allah says of His Prophet salla "Yet perchance, if they do not believe in this tiding, you will consume yourself with grief and follow after them" (18:6). "Perhaps you consume yourself that they are not believers, if We will, We can send down on them a sign from heaven before which their necks will remain humbled" (26:3-4).

 

Allah also says, "Proclaim then what you are commanded and turn away from the unbelievers. We suffice you against those who mock and those who set up other gods with Allah, indeed, they will soon know. Indeed, We know your chest is straitened by that they say" (15:94-97). And, "Other Messengers were mocked before you but I respited the unbelievers, then I seized them. And how was My retribution! (13:32)

 

Makki explained, "The Prophet salla suffered on account of the unbelievers thereupon Allah sent down verses to console him thereby making it easy for him and at the same time informing him of the outcome of those who persisted."

 

Our attention is drawn again in the following verses that say, "If they belie you, other Messengers have been belied before you. To Allah all matters return" (35:4) and, "Similarly, no Messenger came to those before them but they said, 'Sorcerer, or mad!' (51:52)

 

The preceding verses were sent to the Prophet salla as a means of solace and to inform him that his predecessors, the prophets and messengers, also endured similar sayings.

 

As for those who persisted Allah made it easy for His Prophet salla and told him, "So turn away from them, you shall not be blamed" (51:54). In other words Prophet Muhammad salla had delivered the message and therefore was not liable for blame.

 

The compassion of Allah is further expressed in the following verse as well as many other verses, "And be patient under the Judgement of your Lord, surely, you are before Our Eyes" (52:48). This is yet a further demonstration that the Prophet salla is constantly under the care and protection of Allah, and that he should remain patient with their harm-doing. Allah consoles His Prophet salla in a similar manner in many other verses.

 

Position of the Prophet salla in relation to other noble prophets

 

Allah says, "And when Allah took the covenant of the Prophets, 'That I have

given you of the Book and Wisdom. Then there shall come to you a Messenger (Muhammad) confirming what is with you, you shall believe in him and you shall support him to be victorious, do you agree and take My load on this?' They answered, 'We do agree.' Allah said, 'Then bear witness, and I will be with you among the witnesses'" (3:81).

 

Abul Hasan Al Kabasi draws our attention to the fact that in this verse Allah

selected Prophet Muhammad salla out of all His noble prophets and messengers, and that this excellence was not given to anyone else.

 

Commentators said that Allah described Prophet Muhammad salla to each and every prophet and messenger before they were sent to their nation, and took a covenant from each prophet and messenger that if he met him, he must believe him. It has also been said that the covenant entailed informing their nation of his impending coming together with his description. The phrase, "Then there shall come to you a Messenger" is addressed to the Jews and Nazarenes/Christians who were contemporary to him or thereafter.

 

Ali, Abi Talib's son and others added that from the time of Prophet Adam, Allah made a covenant with each prophet and messenger to believe and help Prophet Muhammad salla if he should happen to appear during their time. And that it was incumbent upon each of them to take a covenant with their nation to the same effect. As-Suddi and Katada said likewise about several other verses which refer to the excellence of the Prophet salla in more ways than one.

 

Allah says, "We took from the Prophets their covenant and from you (Prophet Muhammad) from Noah and Abraham, from Moses and Jesus the son of Mary" (33:7). And, "We have revealed to you as We revealed to Noah and to the Prophets after him, and We revealed to Abraham, Ishmael, Isaac, Jacob and the tribes, Jesus, Job, Jonah, Aaron and Solomon, and We gave to David the Psalms. And Messengers of whom We have narrated to you before, and Messengers of whom We did not narrate to you. Certainly, Allah talked to Moses. Messengers bearing glad tidings and warning, so that the people will have no Argument against Allah, after the Messengers. Allah is the Almighty, the Wise. But Allah bears witness for that which He has sent down to you. He has sent it down with His Knowledge, and the angels bear witness, it is sufficient that Allah is the Witness." (4:163-166).

 

Allah says, "Of these Messengers, We have preferred some above others. To some Allah spoke, and some He raised in rank" (2:253). It has been explained that this phrase refers to Prophet Muhammad salla because he was sent for all mankind. Allah also made the spoils of war lawful to him (which were unlawful to previous prophets) and gave to him superior miracles. No other prophet was given a virtue or an honorable rank without Prophet Muhammad salla being given its equivalent or higher. It has also been said that a glimpse of the Prophet’s excellence is that Allah addresses him in the Holy Koran using titles such as “O Prophet”, “O Messenger” whereas He addresses the other noble prophets by name.

 

Mankind commanded to praise the Prophet salla

 

Referring to the period when the Prophet salla lived in Mecca Allah said, "But Allah was not to punish them whilst you were living in their midst…" (8:33).

 

After the Prophet's migration from Mecca to Medina some Muslims remained in Mecca and the verse continues to say, "… Nor would Allah punish them if they repeatedly ask forgiveness of Him" (Al-'Anfal 8:33).

 

Several years later, the Prophet salla led his unarmed followers from Medina to Mecca on pilgrimage, however, before they reached Mecca they encountered resistance from the unbelievers of Mecca and were prevented from entering. Unknown to the Muslims of Medina there were converts who had yet to migrate still living in Mecca and because of them Allah sent down the verses, "If it had not been for certain believing men and certain believing women whom you did not know, you might have trampled upon them, and so sin reached you because of (killing) them while you did not know" (48:25).

 

From these verses the exalted position of the Prophet salla is clearly recognizable. If it had not been for him the punishment would indeed have immediately fallen upon the Meccans, because Allah says, "And why should Allah not punish them" (8:34). Their punishment was postponed firstly on account of the Prophet's presence amongst them, then because of the presence of his followers. After all the Muslims had migrated to Medina before Mecca was opened the only people to remain in Mecca were the unbelievers, but upon its opening the victory of the Muslims was established and the unbelievers were punished by having to accept defeat. It was then that the property of the Muslims that had once been seized by the unbelievers was restored to their rightful owners.

 

The Prophet salla said, "I am security for my Companions." It has been said that this means against innovation whilst others are of the opinion that it means against disagreement and disorder. Another scholar said that the meaning of this quotation is that the Messenger salla was during his life time, the greatest guarantee of safety and he will be present as long as his way is followed but upon its abandonment affliction and disorder can be expected.

 

In chapter 33, "The Confederates" there is a verse in which Allah Himself makes clear the value of His Prophet salla He says "Allah, and His angels praise and venerate the Prophet. Believers, praise and venerate him and pronounce peace upon him in abundance" (33:56). Note how Allah begins the verse by referring to Himself first in the praise and veneration of Prophet Muhammad, then Allah makes it known that the angels do the same. Finally, one becomes aware of the order that there is an obligation upon all believers to ask Allah to praise and venerate our beloved Prophet salla.

 

The saying of the Prophet salla "The coolness of my eye is in the prayer" was explained to Abu Bakr, Furak's son to mean, the praise of Allah, then that of His angels followed by the response to the obligation of his nation up until the Day of Resurrection. Abu Bakr, went on to explain that the praise of the angels is forgiveness, and the praise of his nation is the supplication upon him and the mercy of Allah towards him.

 

It has also been said that "believers, praise" the Prophet salla who taught his Companions the supplication of praising upon himself. Allah made a distinction between the Arabic words "salat" meaning praying to Allah, by bowing and prostrating and "salat" meaning praising the Prophet and the blessing of the Prophet.

 

Allah also says, "But if you support one another against him, (know that) Allah is his Guardian and Gabriel, and the righteous among the believers" (66:4). The explanation of the phrase, "righteous among the believers" is that it refers to the prophets, angels, Abu Bakr, Omar, Othman and Ali and the rest of the believers

 

The Prophet's Honor Mentioned in Chapter "Al-Fath"

 

Allah commences the Chapter "The Opening" with the verses, "Indeed, We have opened for you (Prophet Muhammad) a clear opening that, Allah forgives your past, and future sins, and completes His Favor to you, and guides you on a Straight Path, and that Allah helps you with a mighty help. It was He who sent down tranquility into the hearts of the believers so that they might add belief upon belief. To Allah belong the armies of the heavens and the earth. Allah is the Knower, the Wise. (From His Wisdom) He admits the believers, both men and women, into Gardens underneath which rivers flow, there to live for ever, and acquit them of their sins – that with Allah is a mighty triumph – and that He might punish the hypocrites and the idolaters, both men and women, and those who think evil thoughts of Allah. An evil turn (of fortune) will befall them. The Wrath of Allah is on them, and He has cursed them and prepared for them Gehenna (Hell), an evil arrival! To Allah belong the armies of the heavens and the earth. Allah is the Almighty, and the Wise. We have sent you (Prophet Muhammad) as a witness and a bearer of glad tidings and warning so that you believe in Allah and His Messenger and that you support him, revere him (Prophet Muhammad) and exalt Him (Allah), at the dawn and in the evening. Those who swear allegiance to you swear allegiance to Allah. The Hand of Allah is above their hands. He who breaks his oath breaks it against his self, but he that keeps his covenant made with Allah, Allah shall give him a mighty wage" (48:1-10).

 

These verses denote yet again not only the favor, praise, and nobility of the

Prophet's rank but also portray the blessings of Allah towards His Prophet salla all of which we are only partially capable of understanding.

 

In the opening verse, Allah announces to Prophet Muhammad salla that He will make him victorious over his enemies, and how His word and law will govern. Allah tells the Prophet that he enjoys the status of forgiveness together with the status of the protection from sinning, therefore he will not be held accountable for past or future actions.

 

"Allah forgives your past and future sins," has been explained by a scholar of Islam that Allah gave the Prophet salla the status of being pardoned and forgiveness.

 

(Shaykh Darwish added: "This status becomes apparent by His addressing the Prophet salla with forgiving his sins although the Prophet salla had neither a major nor minor sin, because his satan embraced Islam.

 

It is essential to study the Prophet's status of being pardoned and his status of protection in conjunction with each other, and it is of the utmost importance to remember that Allah protected him from every kind of major or minor sin. If one were to do otherwise, then one is sure to become distracted and misunderstand this extremely important element of the Prophet's nature.") 

 

Another scholar said that, "Allah forgives your past and future sins," means the status of forgiveness for what had occurred and what had not occurred. Makki, on the other hand said, "Allah has made favor a cause for his status  forgiveness and that everything comes from Him because there is no god except Him. Favor upon favor and bounty upon bounty."     

 

The second verse continues, "and completes His Favor to you". It has been said that, Allah is referring to the opening of Mecca and Ta'if. In addition to these explanations, it has been said that it means the elevation of the Prophet's status in this life, the help of Allah, and His forgiveness. In this verse, Allah tells the Prophet salla that the completion of His blessings is in humiliation of his arrogant enemies, and the opening of two of the most important cities, Mecca and Ta'if, through which the prophetic status is raised, because he is guided on the Straight Path which ultimately leads to Paradise, and happiness in the Everlasting Life. The Prophet salla was always helped by Allah, but the help he received during that time was by far mightier.

 

The next verse tells of the favor of Allah upon the believers through His blessing towards them by the sending down of tranquility upon their hearts that increased them in belief. Further on Allah gives the best of news – that of a mighty triumph – to both believing men and women that Allah forgives and acquits them of their sins, and rewards them with Paradise where they shall live for ever. Allah then speaks of the punishment of the hypocrites and idolaters in this world and in the Everlasting Life, saying they are cursed and distanced from His Mercy and their final arrival is an evil place in Hell.

 

Allah says, "We have sent you (Prophet Muhammad) as a witness and as a

bearer of glad tidings and warning". In this verse Allah mentions more of the Prophet's excellent qualities and characteristics. He tells us that Prophet

Muhammad salla will be a witness against his nation because it is he who conveyed to them the Message entrusted to him by Allah.

 

It has also been said that it is on behalf of his nation as he will bear witness to the Oneness of Allah. In addition to this Allah gives good news of the impending reward and forgiveness to those destined for good with the belief in Allah, and His Prophet salla and warns of the punishment that awaits his wayward enemies.

 

"That you support him, revere him," the consensus is that this refers to Prophet Muhammad salla and that he will be held in high regard by his nation. Then Allah says, 'and exalt Him (Allah), at the dawn and in the evening'.

 

Ata's son said that this chapter contains a diversity of blessings for the Prophet salla . For example, "the clear opening" is a sign of answering, "forgives" is an indication of love, and it is freedom from any blemish. "Completes" is another blessing and an indication of his election, and the completed blessing is the attainment of the degree of perfection. "Guides" is an indication of the friendship of Allah with him, and is the summons to the witnessing.

 

Jafar, Muhammad's son explained that part of the completed blessing of Allah to His Prophet salla is that He made him His beloved, that He swore by his life, superseded other laws with the one the Prophet salla brought, and raised him to the highest rank.

 

Also, Allah protected the Prophet salla during the Night Ascent so that his eye did not swerve. Allah sent him for all mankind and permitted the spoils of war to his nation (that had previously been forbidden to the People of the Book).

 

Allah also elevated the Prophet salla to the rank in which his intercession is accepted and made him the master of the descendants of Prophet Adam, peace be upon him.

 

Allah placed Prophet Muhammad's name alongside His own Name and his pleasure with His pleasure.

 

Allah made the Prophet salla one of the pillars of His Oneness.

 

The chapter continues to say, "Those who swear allegiance to you swear

allegiance to Allah." This is in reference to those who gave their allegiance known as Ar-Ridwan - the pleasure of Allah. When the Companions swore allegiance to the Prophet salla their oath of allegiance was to Allah. (Shaykh Darwish added: There were 1400 Companions who pledged their allegiance under the tree at Hudaybiah and the Prophet salla told them they had all been forgiven and would not enter Hell.

 

The pledge is followed by the statement, "The Hand of Allah is above their

hands." The word "Hand" is metaphorical and symbolizes the power of Allah, His reward, favor or His bond, and strengthens the undertaking of the Companion’s pledge to the Prophet salla. At the same time it raises the Prophet salla to whom their allegiance was given.

 

In the chapter, "The Spoils" verse 17 there is a similarity of words, "It was not you who killed them, but Allah slew them, neither was it you who threw at them. Allah threw at them". However, in the previous verse it is metaphorical whereas in this verse it was a literal truth because both the Slayer and the Thrower were in reality Allah.

 

The Creator, Allah, is the Creator of actions therefore He was the One

who threw, as well as the Giver of power and decision to throw. No person has the power to throw in such a way that the eyes of each and every enemy become filled with dust, as for the slaying it was the reality of the angel's slaying.

 

This verse has been explained as meaning that the Muslims neither killed them nor did they throw either the stones or sand at their faces. It was Allah who threw terror into their hearts.

 

The meaning of this is that the benefit of the action comes directly from the action of Allah, and that Allah is both the Slayer and the Thrower and the Companions were the doers in name.

 

The honoring of the Prophet salla in the Koran

 

Part of the honor in which Allah holds His Prophet salla is found in chapters 17 and 53 "The Night Journey", and "The Star".

 

In these chapters the clarity of the Prophet's exalted, and incomparable rank together with his nearness to Allah are witnessed.

 

In the under-mentioned verses, it is abundantly clear that the protection of Allah is with His Prophet salla. Allah says, "Allah protects you from the people" (5:67). "And when the unbelievers plotted against you (Prophet Muhammad), they sought to either take you captive or have you killed, or expelled. They plotted – but Allah (in reply) also plotted" (8:30). And, "If you (believers) do not help him, Allah will help him as He helped him when he was driven out with one other (Abu Bakr)" (9:40).

 

When the unbelievers conspired and devised a plot to kill the Prophet salla prevented his enemies from harming him by taking away their sight thereby enabling the Prophet salla to pass unseen through their midst.

 

The sign connected with that is the tranquility sent down upon the Prophet salla which is also apparent in the story of Suraka, Malik's son.

 

Not only did the blessing of tranquility descend upon the Prophet salla, but other miracles occurred during his migration.

 

In an attempt to prevent the Prophet salla from migrating from Mecca to Medina the Koraysh set out after him and searched the caves of the surrounding mountains of Mecca.

 

As the Prophet salla and Abu Bakr took rest in a cave on the steep slopes of Mount Thawr Allah helped him with an unseen army. Allah says, "If you do not help him, Allah will help him as He helped him when he was driven out with one other (Abu Bakr) by the unbelievers. When the two were in the cave, he said to his companion, 'Do not sorrow, Allah is with us.' Then Allah caused His tranquility (sechina) to descend upon him and supported him with legions (of angels) you did not see, and He made the word of the unbelievers the lowest, and the Word of Allah is the highest. Allah is Mighty, Wise" (9:40).

 

As the Koraysh started to climb the mountain their shouts and the tramping of footsteps grew nearer and could be heard on the ledge directly above the cave. Abu Bakr became alarmed at the thought of being discovered and whispered to the Prophet salla "If they look under their feet they will see us!"

 

Allah sent down His tranquility and the Prophet salla, in his gentle, reassuring manner, consoled Abu Bakr, saying, "What do you think of two people who have Allah with them as their third?" When Abu Bakr heard these words peace descended upon him and his fear vanished.

 

Shortly after, one of the search party noticed the cave underneath the ledge on which he was standing and peered over to take a better look at it. Another peered over the ledge and agreed that there was no need to inspect it.

 

These stories are well documented in the quotations of the Prophet salla that, narrate the events of his migration to Medina.

 

The chapter "The River of Abundance" reads, "Indeed, We have given you

(Prophet Muhammad) the abundance (Al Kawthar: river, its pool and springs). So pray to your Lord and sacrifice. Surely, he who hates you, he is the most severed" (108:1-4)

 

In this short chapter, Allah tells the Prophet salla he has been given Kawthar which is a river having an adjacent pool (over which his pulpit is positioned in his mosque, next to his tomb). 

 

It has been said that it is a river (within) Paradise, profuse blessings, intercession and the multitude of miracles given to him, and his Prophethood.

 

The statement "Surely, he who hates you, he is the most severed" refers to the Prophet’s enemies and those who despise him.

 

"Severed" bears the meaning of wretched, abased, abandoned, and one who has no good in him whatsoever.

 

Allah tells his Prophet salla in chapter (15:87): "We have given you the seven duals and the Mighty Holy Reading."

 

There are several explanations given to this verse. "The seven duals" have been explained as referring to the first lengthy chapters and that "the Mighty Holy Reading" is the first chapter, "The Opener – Al Fatihah".

 

It has also been said that "the seven duals" is the Mother of the Koran meaning "The Opener" and that the "Mighty Holy Reading" refers to the remaining chapters of the Koran. It has also been said that "the seven duals" refer to the commands and prohibitions, good news and warnings.

 

"The Mother of the Koran" has also been said to be the "seven duals" because it is read at least twice in each of the daily prayers.

 

It has also been said that Allah reserved it for Prophet Muhammad salla and did not give it to the other noble prophets, or that He called the Koran "the seven duals" because of the repetition of its stories.

 

And, it has been said that "the seven duals" bears the meaning that Allah honored His Prophet salla with seven distinctions, honor, guidance, prophecy, mercy, intercession, friendship and veneration with tranquility.

 

Allah tells His Prophet salla "And We sent down to you the Remembrance so that you can make clear to the people what has been sent down to them, in order that they reflect" (16:44). And, "We did not send you (Prophet Muhammad) for all mankind except to bring them glad tidings and to warn" (34:28). And, "Say: 'O mankind, I am the Messenger of Allah to you all'" (7:158).

 

These are just some of the Prophet's specialties. Allah says, "We have sent no Messenger except in the tongue of his own nation" (14:4). This verse specifies the messengers own individual, specific nation whereas He sent Prophet Muhammad salla for all nations, because the Prophet salla said, "I was sent for all races, the fair and the dark." (Shaykh Darwish commented:

Thereafter, the message spread over frontiers, in which other languages are spoken. These nations examined the veracity of the Prophet salla and many converted, then learned the Arabic language, and this is the realization of the Prophet's saying, "I was sent for all races, the fair and the dark.)

 

Allah tells us, "The Prophet has a greater right on the believers than their own selves; his wives are their mothers" (33:6).

 

The words "has a greater right on the believers" has been explained that there is an obligation upon all believers to obey his orders in the same way that a servant must obey the order of his master. Being obedient to the Prophet’s order is far better than using one's own judgment which is subject to flaws.

 

"His wives are their mothers" means believers must respect the wives of the Prophet salla as they respect their own mothers and for this reason his wives were not permitted to marry anyone after the Prophet's death – this is yet another indication of the honor in which Allah beholds him, and that his wives will be his wives in the Everlasting Life.

 

Allah says, "Allah has sent down to you the Book and the Wisdom… The Bounty of Allah to you is ever great" (4:113). "Is ever great" refers to his Prophethood or that which was given to him in pre-eternity.

 

 

 

THE EXCELLENCE OF PROPHET MUHAMMAD’S salla CHARACTER, PHYSIQUE AND BLESSINGS

 

Part 1

 

 

The Cure

SAHIH-SHEFA

 

by

Supreme Justice Abulfadl Eyad,

died (1123CE - Islamic Year 544H)

Reported

by

Grand Muhaddith Habib Hafiz Abdullah Ben Sadek

Revised by

 Muhaddith Abdullah Talidi

 

An adaptation

by

Servant of Hadith, Shaykh Ahmad Darwish (Arabic)

Khadeijah A. Stephens (English)

Ayesha Nadriya (Indonesian)

Copyright © 1984-2011 Allah.com Muhammad.com. All rights reserved. Terms of Service - Copyright/IP Policy – Guidelines

 

 

 

 

 

 

 

 

 

The Perfected Excellence of the Prophet’s Character, Physique and Allah’s Blessing to him

 of all the Virtues of Religion and the World

 

Those who love our noble Prophet Muhammad salla and seek to learn the details of the immense treasure of his reality should first know that they are one of two categories in which the beautiful and perfect qualities of mankind can be found.

 

The first category:

This is the category of inborn characteristics, for example, those which are

necessary for this worldly life, and things associated with the actions occurring in one's daily habits.

 

The second category:

This is the category in which characteristics are accomplished as part of one's Religion, and these are the praiseworthy qualities which draw one nearer to Allah.

 

These qualities are in themselves divisible into two categories, and are either

qualities that are inborn or acquired, or a combination of both qualities.

 

With respect to inborn qualities, such qualities are not subject to choice. For

example a perfect physique, beauty, intellectual power, perfect code of ethics, accuracy of understanding, removal from all bad characteristics, eloquence, sharpness of senses, bodily strength, noble lineage, influence of one's relatives and the honor of one's nation.

 

There is a connection between the aforesaid and to things necessary to one's

daily life, for example, food, sleep, clothing, home, marriage, property or influence. Such matters can be connected to the Everlasting Life if one's intention is related to the fear of Allah and educating one's body to pursue the Path of Allah, even though all are defined and governed by Islamic law as being necessities.

 

Qualities that are acquired and relate to the Everlasting Life include virtues as well as manners prescribed by Islamic Law, religious practices, knowledge, tolerance, patience, gratitude, justice, self-restraint, humility, pardon, chastity, generosity, courage, modesty, gallantry, silence, contemplation, companionship and such like qualities all of which can be characterized as being a "good character".

 

For some these qualities are inherent, or a natural temperament whereas they

are not found in others and therefore such people  have to work to acquire these qualities. However, there are some qualities that must exist to form the foundation of one's nature, and Allah willing (inshaAllah), these will be clarified shortly.

 

The consensus of many scholars is that such qualities are deemed as being of a "good and virtuous character" even when the intention is not for Allah and the Everlasting Life.

 

 Characteristics of Perfection and Beauty of the Prophet salla salla

 

When a person is known to have been blessed with one or two of these noble qualities that, person, no matter whether he/she has passed away or is living, is considered to be a person of note and consequently used as a role model, because of his endearing qualities and this in turn causes him to be respected and honored.

 

When a person is blessed with an uncountable abundance of perfection and

nobility, it is impossible to even try to express the extent of his worth by one's tongue. And one must know such qualities are only possible as a gift from Allah, the Almighty.

 

This is exactly the gift bestowed on Prophet Muhammad salla and includes, to list but a few, his prophethood, being chosen for the conveyance of His Message, close friendship with Allah, the receivership of His love, the Night Journey in which the Prophet salla was blessed with a vision, Revelation, intercession, mediation, completion of all virtues, high rank, the praise- worthy station, the winged mount Burak, the accession, being sent for all races of humanity, being the leader of all the other noble prophets in prayer, together with his witnessing over them and their nation, and mastery over all the descendants of Prophet Adam, being the bearer of the Banner of Praise, the bringer of good news and warning, bearer of the trust, guidance, being sent as a mercy to all the worlds, the receiver of the pleasure of Allah that, permits him to ask of Him when all of creation are silenced, the pool of (the river of) Kawthar, being heeded, the perfection of praising him, being in the status of pardon that covers the protection from both past and future actions, the expanding of his chest, the removal of his burden, the elevation of his eminence, being helped with a mighty victory, the sending of down of tranquility, the support of angels, his conveyance of the Koran with its seven duals (Mathani), the wisdom (hadith),  the purification of his nation, his inviting to Allah, the praise and veneration of Allah, and His angels upon him, his judgment established on what Allah enabled him to see, his removal of the shackles, and burden from his nation, the swearing of Allah by his name, the answering of his supplications, the speech of not only the inanimate but animals to him, the raising of the dead for him, the deaf hearing, the miracles of water that flowed from his finger tips, the increase of small amounts to that of plenty, the dividing of the moon, the transformation of items, given the help of casting terror into the hearts of his enemies, his knowledge of the Unseen, the shade of the clouds, the exaltations of the pebbles, his healing, and his protection from the enemies of Islam.

 

The preceding are but a minute taste of uncountable blessings which adorn our Prophet salla and knowledge of his fine qualities can only be contained by someone who is given it, and it is Allah alone who is the Giver because there is no god except Him.

 

In addition to this there are honorable ranks, degrees of purity, happiness, the excellence and increase of the Bounty of Allah that lie in store for him in the Everlasting Life – these are too numerous to be counted and are far beyond the grasp of anyone's intellect and mystify the imagination.

 

Description of the Prophet's Physique

 

It is impossible to turn a blind eye to the fact that Prophet Muhammad salla is by far the most worthy and the greatest of all mankind, and that he is the most perfect of all, adorned with the most excellent virtues and qualities.

 

In this section we embark upon detailing the perfection of the Prophet's physical attributes and supplicate, "May Allah illumine my heart and yours, and increase our love for this noble Prophet salla." Judge Eyad then reminds the reader of the fact that the Prophet's qualities were not acquired rather, they were gifted to him by the Creator.

 

His Appearance and Distribution

 

The beauty of the Prophet's physique and character have been reported by many of his Companions amongst whom are 'Ali, Anas Malik's son, Abu Hurayrah, Al-Bara' 'Azibs son, the son of Abi Hala, Abu Juhayfa, Jabir Samura's son, Umm Ma'bad, Abbas' son, Mu'arrid Mu'ayqib's son, Abu Tufayl, Al-'Ida Khalid's son, Khyraym Fatik's son, and Hizam's son. His handsomeness surpassed that of Joseph that caused the knives of the women to slip as they ate and injure their hands.

 

The complexion of Prophet Muhammad salla was radiant. His eyelashes were long. His nose was distinctive and his teeth evenly spaced. His face was roundish with a broad forehead. His beard was thick and reached his chest. As for his chest and abdomen they were equal in size and his shoulders were broad as was his chest. His bones were large as were his arms. The palms of his hands were thick as were the soles of his feet. His fingers were long and his skin tone fair. The hair between his chest and navel was fine. He was of medium stature, however, when a tall person walked by his side the Prophet salla appeared to be the taller. As for his hair it was neither curly nor straight and when he laughed his teeth were visible like a flash of lightning, or, they have been described as white as hailstones. His neck was balanced, neither broad nor fat, as for his body it was firm and did not lack firmness in any limb.

 

When the Companion Al Bara saw a lock of the Prophet's hair resting on his red robe he commented, "I have never seen anyone with a more beautiful lock of hair than his resting on a red robe."

 

Abu Hurayrah, said, "I have never seen anyone more handsome than the

Messenger of Allah salla it was as though the sun was shining upon his face."

 

Someone asked Jabir, Samura's son, "Was his face like a sword (meaning white and shinning)?" He replied, "No, it was like the sun and the moon."

 

There are many well known quotations describing the Prophet salla so we will not take time to list all of them. We have limited ourselves to give only some of the aspects of his description and given enough to suffice our purpose.

 

Allah willing, you will find that we conclude these sections with a Prophetic Quotation which combines all this.

 

The Prophet's Cleanliness

 

The complete cleanliness of the body of Prophet Muhammad salla his fragrant aroma and perspiration, his freedom from every uncleanliness and bodily defects were a special quality gifted to him by Allah. They were qualities with which no one else has ever been privileged and these were made absolute by the cleanliness given in the Islamic Law and the ten practices of natural upright behavior.

 

Anas commented, "I have never smelled amber, musk or anything more fragrant than the aroma of the Messenger of Allah salla"

 

There was an occasion when the Messenger of Allah salla touched the cheek of Jabir, Samura's son and Jabir said, "I felt a cool sensation and his hand was fragrant, it was as if he had withdrawn it from a sachet of perfume.

 

The Prophet salla visited the house of Anas and took his customary mid-day nap and perspired. When Anas's mother noticed the perspiration she fetched a long necked bottle into which she collected the drops of perspiration. Later, the Messenger of Allah salla inquired about it, whereupon she replied, "We take your perspiration and use it as perfume and it is the best of perfumes."

 

When the Prophet salla passed away, Imam Ali, may Allah be pleased with him, washed his body and said, "I washed the Prophet, and looked for the normal discharge one finds from a deceased person but found nothing, whereupon I said, 'You were pure during your life and pure in death.'"

 

When the Prophet salla passed away, Abu Bakr kissed him and mentioned the sweetness of his aroma.

 

On one occasion, the Prophet's blood was cupped, whereupon Abdullah,

Zubair's son swallowed it. The Prophet salla did not object to what he had done but said, "Woe to you from the people and woe to the people from you." (Meaning Abdullah Zubair’s son would be tested by people and people would be tested by him).

 

Abbas' son said that as the Prophet salla slept he heard him breathing deeply. He woke up to pray but did not make ablution. Ikrima said, "That was because he was protected by Allah." (Shaykh Darwish added: When he slept his eyes were closed but his heart and internal being were not in the status of sleep, therefore he would make ablution only when it was needed. The Prophet salla said, "My eyes sleep but my heart does not.")

 

The Prophet's Intellect, Eloquence and Astuteness

 

The Prophet salla was gifted by Allah with the most excellent intellect. He was astute and his senses were acute. As for his speech he was by far the most eloquent. Allah also gifted the Prophet salla with graceful movement and the excellent faculties. There is no doubt that these qualities were unsurpassable.

 

The superiority of Prophet salla intellect and depth of understanding become evident when one reflects upon the way in which he administered not only the internal affairs of his nation but also external affairs – no matter whether they were the affairs of just ordinary people or those of the hierarchy of society. The Prophet’s ability was truly amazing, and his life exemplary, coupled with profound knowledge that simply flowed from him and the way in which, without previous instruction, experience, or reading scriptures directed him to carry out and fulfill the Laws of Allah.

 

It is recorded in the Muwatta' of Imam Malik, that the Prophet salla said, "I am able to see you when you are behind me." The narrations of Anas in the Bukhari and Muslim Collections say likewise.

 

Lady Ayesha, may Allah be pleased with her, said something similar to which she added, "It is something extra which Allah gave him as an additional proof."

 

It is also reported that the Prophet salla said, "I can see whosoever is behind me in the same way I see whosoever is in front of me."

 

In the references of authentic prophetic sayings that tell of the ability of his sight one finds many reports of his seeing angels and devils.

 

Although the Prophet salla was far from Jerusalem, he saw the City and described it to the Koraysh.

 

During the “Time of Ignorance”, Abu Rukana who was known for his incredible strength wrestled three times with the Messenger of Allah salla and each time Abu Rukana was defeated, and the Prophet salla invited him to Islam.

 

As for his gait, Abu Hurayrah said, "I never saw anyone walk more swiftly than the Messenger of Allah salla. It was as if the earth rolled up for him, we would be exhausted but there were no signs of weariness upon him at all." It is also reported that when he walked, it was as if he were coming down a slope.

 

Among the Prophet's qualities was his laugh which was that of a broad smile. When he turned to face someone, he would look at them directly. When he walked, he walked as if he were walking down a slope.

 

 

The Perfection of the Prophet's Speech

 

There are many reports of the Prophet's mastery of the Arabic tongue together with his eloquence and fluency of speech. When he spoke he was very concise, skilful in debate and expressed things clearly. His speech was well structured, free from all affectation and he used sound meanings.

 

He was adept in all the different dialects of Arabia and able to converse

with each community using their own classical expressions. When they debated or argued with him he replied using their regular phrasing, and there were several occasions when his Companions were unable to understand what he said and requested him to explain. This is verifiable by anyone who has studied the science of Prophetic Quotations and his biography.

 

The way in which he spoke to the Koraysh of Mecca and the Ansar of Medina, or the people of the Hijaz or Najd was different from the way in which he spoke to Dhul Mishar Al Hamdhani, Tahfah Al Handi, Katan, Haritha Al Ulaymi's son, Al Ashath, Kays' son, Wail, Hujr Al Kindi's son and other chieftains of the Hadramat and the kings of Yemen.

 

 

The adept choice of the Prophet's words

 

The eloquence of the speech of the Prophet salla is unequaled and demonstrated in the following sampling:

 

"The blood of Muslims is the same. The least of them is able to represent them. They are united together against others.

"The blood of Muslims is the same. The least of them is able to offer their protection. They are united together against other people.

"A man is with the one he loves (in Paradise)."

 

"People are like mines. The best of you in the 'Time of Ignorance' is the best of you in Islam, if they understand (the Islamic Law)."

 

"A man who knows his own worth is not destroyed."

 

"Become a Muslim and you will be safe, and Allah will give you your wage twice over."

 

"Those among you I love most and those who will sit close to me on the Day of Resurrection are the best of you in character, the humble, and those who are mutually good companions."

 

"The two faced person has no status with Allah."

 

"Gossiping is forbidden, as is excessive questioning, squandering wealth,

excessive refusal and excessive wanting, disobedience to mothers and the burial of infant girls alive."

 

"No matter where you are, fear Allah. Follow a bad deed with one that is good because it erases (the bad). And treat people according to a good character."

 

Do not have excessive love for your best friend, lest one day he becomes the one who hates you."

 

"On the Day of Resurrection, injustice will appear as darkness."

 

Among the Prophet’s supplications is, "O Allah, I ask You for Your mercy by which my heart will be guided, and with which You gather my affairs, rectitude in my affairs, and correct those who are absent, and raise in rank those who are present, purify my deeds by which I am rightly guided, through which my intimacy will be restored, and by which I will be protected from every evil. O Allah, I ask You for winning in my destiny, the residence of the martyrs, the life of the blissful and victory over the enemy."

 

Besides these there is so many more (over 12000 authentic statements) that convey from various chains of transmission, his words, conversations, speeches, supplications, comments and contracts. There is no disagreement about these facts that he attained an incomparable rank. No one can do justice to them.

 

He said, "The battlefield is fierce."

 

"A believer is not bitten from same hole twice."

 

"The lucky person is the one who acts upon the advice of another."

 

There are many sayings such as these and upon examination one cannot fail to marvel at their contents nor yet reflect on the wisdom contained therein.

 

It is reported that on another occasion, the Prophet salla told his Companions, "I am the most eloquent of Arabs, because I am from the Koraysh and raised among the children of Saad." The desert tribe of Saad was famous for their strength and purity of the Arabic language and this was coupled to the eloquence spoken in Mecca, with its beauty of words. All these elements were combined with Divine support that accompanies the Revelation which no human can imitate.

 

The Nobility of the Prophet's Lineage, and Upbringing

 

It is evident that the lineage of Prophet Muhammad salla and the honor of his residence as well as the place in which he was raised require neither proof nor clarification.

 

The Prophet salla was from the best of the children of Hashim and the noble fabric of the Koraysh. He was descended from the most noble and mighty of Arabs not only on his father's side but also on his mother's. He was from the people of Mecca, the most noble of lands in the Sight of Allah and His worshipers.

 

Prophet Abraham and Lady Haggar were the great ancestors of Prophet Muhammad salla. Referring to the blessing of his nobility the Prophet salla Abu Hurayrah narrates that he said, "I was sent from the best of each consecutive generation of the children of Adam until I appeared in the generation I am from."

 

(Shaykh Darwish added: Prophet Abraham had two wives, Ladies Sarah and Haggar. Prophet Muhammad is descended from the union of Prophet Abraham and Lady Haggar.  Lady Haggar, was the virgin daughter of the king of Ain Shams in Egypt. Upon the death of her father she went to live in the court of pharaoh's wife and was known for her upright and delicate character.

 

Lady Sarah was protected by Allah from the evil intentions of an Egyptian pharaoh who then realized Lady Sarah was a lady of noble character and thought that Haggar would be a perfect companion for Sarah and so it was that the virgin Haggar came to live as a companion to Sarah in the household of Abraham. Haggar was a sweet natured lady, she loved Lady Sarah dearly and a very special friendship bonded them together).

 

Al Abbas tells us that the Prophet salla said, "Allah created the Creation, and from the best of their generations He placed me among the best of them. Then He selected the tribes and placed me among the best tribe. Thereafter, He selected families and placed me among the best of their houses. I am the best of them in person, and the best house."

 

Waila Aska's son tells of the time the Prophet salla spoke of his lineage saying, "Allah chose Ishmael from the children of Abraham, and from the children of Ishmael He chose the children of Kinanah, then from the children of Kinanah He chose the Koraysh and chose the children of Hashim from the Koraysh, then He chose me from the children of Hashim."

 

The daily life of the Prophet salla

 

The necessities of one's daily life can be categorized as being of three kinds:

 

1.                 That which is excellent in small quantities

2.                 That which is excellent in large quantities

3.                 That which varies according to the situation

 

In both the Islamic Law and custom being satisfied with a little, no matter what the circumstances maybe, is considered to be worthy of praise and a greater degree of perfection. Not only the Arabs but sages have always praised making do with just a little, whereas they are critical of having too much. Indulging in too much food and drink is indicative of greed, avarice, excessive desire for wealth and being controlled by the appetite. Excess leads not only to harm in this life but also in the Everlasting Life. Excesses cultivate illness, coarseness and dull the intellect. However, when one is satisfied with a little it is an indication of contentment and self-control.

 

The same can be said of excessive sleep, it is an indication of weakness, lack of intelligence and astuteness. The result is that of laziness, habits that lead to failure, squandering one's life away in useless pursuits, hard-heartedness, neglect, and this leads to the death of one's heart.

 

Ample proof is found in sayings transmitted by wise men of bygone eras and nations, and referenced to in Arabic poems and stories. It is also found in the authentic prophetic sayings, and the traditions of the Companions of the Prophet, Tabien and the Tabi Tabien (who were people who lived in the first three generations of Islam) which are unnecessary to quote. Such proofs will not be mentioned in full since the knowledge they contain is well known, instead they will be summarized.

 

The Prophet salla was the most abstemious of men and encouraged his followers to be satisfied with a little. Al Mikdam, Madikarib's son reported that he said, "The son of Adam does not fill any container worse than his belly. A little is sufficient for the son of Adam to keep his back straight. If there must be more, then a third for his food, a third for his drink and a third for his breath." The result of excessive consumption of food and drink is excessive sleep.

 

Another from the early generation (Tabien) of Muslims advised, "Do not eat a lot so that you drink a lot, then sleep a lot and lose a lot."

 

Anas relates the saying of the Prophet salla "The kind of food I prefer is that with many hands in it."

 

Lady Ayesha, wife of the Prophet, may Allah be pleased with her, described the habit of the Prophet salla saying, "He never filled his stomach completely."

 

There was a time when the Prophet salla was heard to ask, "Didn't I see a pot with meat in it?" It is plausible that the Prophet salla asked this question as he perceived his household to be under the impression the meat was unlawful to him. (Shaykh Darwish added: As it had been given to his servant in charity. The Prophet salla clarified the matter by saying, "It was charity to her, but a gift (from her) to us.")

 

The Prophet salla told his Companions, "I, myself do not eat reclining on one side," for example sitting cross legged, or in a comfortable manner. A person who sits in such ways demands food, and more of it. This does not mean leaning on one part of the body without hand support.

 

When the Prophet salla sat, he sat in a squatting position as if he was going to get up. He said, "I am a worshiper, I eat as a worshiper eats and I sit as a worshiper sits."

 

When the Prophet salla slept it was but a little. It is reported in many authentic hadith that he said, "My eyes sleep, but my heart does not sleep." When he slept, he slept on his right side so that his sleep would be shallow. Sleeping on the left side is easier on the heart and one's organs as they incline to the left side. When one sleeps on the right side, there is a tendency to wake up quickly and one is not overcome by deep slumber.

 

Marriage and Family Life of the Prophet salla

 

The second praiseworthy category of necessity is that which is excellent in large quantities, and this category includes such matters as marriage and influence.

 

It is agreed upon by Islamic Law and custom that marriage is a necessity. It is a proof of perfection and of sound masculinity. It has been a cause for boasting and praise in the Law and also transmitted in the prophetic way.

 

Indicating to the Prophet salla Abbas' son said, "The best of this community is the one with the most wives."

 

The Prophet salla said, "Marry and procreate. I want to be proud of you above other nations." (Shaykh Darwish added: You may be curious why it is the wish of Prophet Muhammad salla to have a greater number in his nation. Through him being instrumental in guiding his nation he will have more people who worship and praise Allah. On the Night of the Ascent Moses' wept because his nation will have a lesser number of people who worship and praise Allah alone. It is not as may be conceived by a person's reasoning.)

 

The Prophet salla forbade celibacy because marriage protects appetites from straying. He said, "Whosoever is able to marry should marry, it lowers the eyes and protects the private parts."

 

It is for this reason the scholars of Islam say that it is not a matter that detracts from the virtue of going without.

 

The most abstemious of the Companions had more than one wife as well as those the right-hand possesses and were sexually active with them. Many disliked the idea of meeting Allah unmarried.

 

The question has been raised, "How can marriage be so virtuous when Allah praised, Prophet John, son of Prophet Zachariah for being chaste? And how is it that Allah praised him for not doing something considered to be a virtue. In addition, Prophet Jesus, son of Mary also remained celibate. If it is as you say, would they have married?"

 

In answer to this question indeed Allah praised Prophet John for being chaste, and it was not, as someone once said that, he was weak or not masculine. This derogatory remark has been rejected by knowledgeable scholars and perceptive commentators on the grounds that it implies imperfection and fault, neither of these characteristics befit any of the prophets of Allah. What it does mean is he was protected (in his state of celibacy) from sins, as if he were unable to partake of it. It is also said that he was detached from all bodily desires and had no desire for women.

 

From this it is understood marriage is a desirable virtue whereas there is an imperfection in those who are able to marry but do not. The inability to marry may be counteracted with the virtue of striving. Prophet Jesus was perfect and strove. In the case of Prophet John, he was given sufficiency from Allah as marriage all too often distracts a person from the remembrance of Allah and a person remains attached to the world.

 

There are those who marry and fulfill the obligations of marriage without being distracted from the remembrance of Allah and these people attain a high rank.

 

This high rank is found in Prophet Muhammad salla who had several wives but was never distracted from his worshipping. Rather, it increased him in worship because he protected his wives, gave them their rights, provided for them and guided them to the worship of Allah. He said that such matters were not part of the portion of his earthly life, whereas they are part of the portion of the earthly life of others.

 

The Prophet salla said, "Allah caused me to love women and perfume in this world of yours, but the coolness of my eye (my delight) is in prayer." What he implied was, whereas other people have the love of women and perfume, for them such matters belong to worldly affairs, however his involvement with them was not for this worldly life but rather for the Everlasting Life partly because he was anxious to be wearing perfume when he met angels.

 

Above these worldly affairs, his passion which was distinctly for him, was the witnessing of the angelic hosts of his Lord and the closeness of conversation with Him. It is for this reason he made a distinction between the two loves by separating the two conditions in his saying, "and the delight of my eye is in prayer."

 

Prophets John and Jesus were at the same rank regarding the trial of women.

There is, however, an extra virtue the satisfaction of satisfying a wife's need.

The Prophet salla was given an abundance of that ability. For this reason he was permitted a greater number of wives than other men.

 

Anas said, "The Prophet salla would visit his wives in one hour of the day or night, and there were eleven of them."

 

Anas and his companions concluded he had been given the power of thirty men. Abu Rafi' said likewise.

 

Prophet Solomon said, "During the night I would visit either a hundred or ninety-nine wives." From this it is understood he too had the same sexual capacity.

 

Prophet David was an abstemious person, he ate from the labor of his own hands and he too had ninety-nine wives.

 

From Anas we learn that the Prophet salla said, "I have been preferred over people on four matters: generosity, courage, intimacy (with his wives) and firmness in punishing (for the Sake of Allah)." (Shaykh Darwish added:  Prophet Muhammad salla was sent during a time in which fit was common-place to have forty wives. The Islamic Law reduced the number of wives a man could have to four, and made it conditional when marrying more than one that justice must prevail and each should be evenly treated, if this cannot be established, then a man should only marry one wife, and today 99.99% of marriages are monogamous, whereas the west, have for many decades, engaged in dating, free love and extra marital affairs. This way of life has unfortunately been exported through the internet to young Muslims.)

 

Influence is usually praised by intelligent men and there is esteem in the hearts according to influence.

 

On the other hand, it is also the cause of a lot of misfortune and harm for some in the Everlasting Life. It is for this reason that there are those who have censured it and praised its opposite. Islamic Law also praises distancing oneself and censures pride in the earth.

 

The Prophet salla was a modest person. Love of him penetrated the heart as did the esteem in which he was held both before his prophethood in the Days of Ignorance and after. However, even in the hearts of those who belied him, injured him and his Companions or tried in secrecy to harm him he was well regarded. When he met them face-to-face they became respectful and gave him what he requested. Quotations relating to this fact are well-known and we will narrate to you some of them.

 

As for a person who had never seen the Prophet salla they would at first become astonished and timid when they saw him. The same was reported by Kayla when she first saw him and said that she began to tremble on account of timidity but he calmed her gently saying, "Poor girl, you must be calm."

 

The father of Masood reported that a man came before the Prophet salla and started to tremble, but the Prophet salla straight away put him at ease saying, "Relax, I am not a king."

 

Prophet Muhammad’s value is inestimable on account of his being not only a prophet, but the honor of his position and being a Messenger salla, his exalted rank and by being chosen by Allah, and in the Everlasting Life being the master of all the descendants of Prophet Adam, peace be upon him.

 

THE EXCELLENCE OF PROPHET MUHAMMAD’S salla CHARACTER, PHYSIQUE AND BLESSINGS

 

Part 2

 

 

The Cure

SAHIH-SHEFA

 

by

Supreme Justice Abulfadl Eyad,

died (1123CE - Islamic Year 544H)

Reported

by

Grand Muhaddith Habib Hafiz Abdullah Ben Sadek

Revised by

 Muhaddith Abdullah Talidi

 

An adaptation

by

Servant of Hadith, Shaykh Ahmad Darwish (Arabic)

Khadeijah A. Stephens (English)

Ayesha Nadriya (Indonesian)

Copyright © 1984-2011 Allah.com Muhammad.com. All rights reserved. Terms of Service - Copyright/IP Policy – Guidelines

 

 

 

 

 

 

The Prophet's Approach to Money and Assets

 

The third category is that which varies according to the situation. Its

praiseworthiness and excellence vary according to circumstances and include the accumulation of wealth.

 

A wealthy person is often regarded with respect by common people. They see him satisfying his needs and attaining his goals through his wealth. It is not a virtue in itself.

 

When a person has wealth and spends it satisfying his own needs and has the intention to help those who come to him, then the use of his wealth makes him noble, excellent and praiseworthy, and he his held in the hearts of people as being good. This being the case, then it is a virtue for him in the eyes of the people of this world.

 

When a person uses his wealth for pious affairs and spends it in charity seeking Allah and the Everlasting Life, then it is at all times a virtue in the eyes of everyone.

 

As for the person who chooses to withhold his wealth, regardless whether it is meager or abundant, misuses it and is anxious to amass more, then his wealth has become a cause for his imperfection, it has become worthless rather than a virtue. When this is the case his wealth does not take him to a level of safety, rather it is the opposite, it is a vice and he is thrown into the abyss of miserliness and meanness.

 

Wealth can be a praiseworthy virtue, however, it does not lie in the actual amount of wealth, rather it lies in its proper use. If a person who has amassed a lot of wealth but uses it improperly he is not in the true sense affluent or a wealthy person, and therefore cannot be called praiseworthy. In fact he is deemed by scholars as being impoverished, as he does not realize any of his goals because he does not have control over them. He is like a officer in charge of someone’s wealth but he himself has no wealth, it is as if he owned nothing.

 

Let us take a close look at the way in which Prophet Muhammad salla dealt with wealth. When one reads the story of his life, it is apparent that he was given the treasures of the world as well as the keys to lands.

 

Before the Prophet’s advent, the spoils of war had been unlawful to other noble prophets and their followers, but to him and his followers Allah made the spoils lawful. He opened the Hijaz, Yemen, all of Arabia as well as the areas bordering Syria and Iraq. He was brought a fifth of the spoils of war, the poll-tax as well as the obligatory charity, and kings gave him gifts. However, he neither kept the wealth for himself nor did he keep single coin for himself, he spent it all in the way of Allah, he was generous, enriched people and strengthened Muslims through its use.

 

The Prophet salla also said, "I do not feel happy if a gold dinar remains with me overnight, unless it is a dinar I have set aside to repay a debt."

 

When it came to such things as clothing, housing and welfare, the Prophet salla was content with just what was necessary and went without. He wore whatever was at hand and dressed himself in either a cloak, a coarse garment, or a thick outer garment. When the Prophet salla was sent robes of brocade, or with embroidery he would give them to whosoever was in his company or send them to others. That was because pride and adornment are not among the qualities of men of nobility and honor found in those close to Allah, rather, they are amongst the qualities of women.

 

The most praiseworthy of garments are those which are clean and are of medium quality. When one wears such clothes it does not detract from one's reputation nor does it lead to drawing attention to oneself which is by Islamic Law reproachable. The most common cause of ostentation is that of flaunting an excess of clothing or wealth.

 

The same is said of pride in a luxurious or a spacious home, or the acquisition of a lot of furnishings, servants or livestock. However, if a person has land, cultivates and harvests it and then restricts his consumption and gives away its produce that person has gained the virtue of his property, and should show his thanks for it. It is indeed praiseworthy to turn away from wealth, or be content with a little when none is left after having spent it in the correct manner.

 

 

Praiseworthy qualities of the Prophet salla

 

Some praiseworthy qualities and noble manners that are acquirable: the

consensus of scholars is that the person who has them is virtuous and even

someone who has just one of them is highly respected. Islamic Law praises them all, orders them and promises the reward of continuous happiness to those who have them. Some of these qualities have been described as being part of the qualities of prophethood, but are more commonly known as being "of good character". A good character is comprised of having a balanced attitude, and the qualities of the self which is that of moderation not extremism.

 

The perfect example of being well balanced is exemplified by the Prophet salla Allah praises him for this quality saying, "Surely, you (Prophet Muhammad) are of a great morality."(68:4).

 

Lady Ayesha, wife of the Prophet, Mother of Believers, may Allah be pleased with her, described him saying, "His character was that of the Koran. He was pleased by that which it finds pleasing and angered by that which it finds hateful."

 

The Prophet salla informs us, "I was sent to perfect the code of finest ethics."

 

Anas observed and described him saying, "Of all people, the Messenger of Allah salla had the best character." Ali, Abi Talib's son said likewise.

 

The scholars of Islam concur that these noble qualities were within him from the instant of his creation. He neither acquired nor learned them, rather he received them through the generosity of His Lord as a special gift.

 

Similar qualities are found Jesus, Moses, John and Solomon and all the other noble prophets of Allah. When one reflects upon their life from the time of their childhood and continuing throughout their prophethood they are easily

recognizable. These qualities were inherent within them and when they were

created they were given both knowledge and wisdom.

 

Allah speaks of Prophet John saying, "'O John, hold fast to the Book' and We bestowed on him judgment while yet a child" (19:12). Scholars of Islam tell us that when Prophet John was a child Allah gave him knowledge of His Book.

 

Allah says, 'who shall confirm the Word of Allah" (3:39).

 

Commentators say that Allah gave John knowledge of His Book while he was still a child.

 

Prophet Jesus spoke when He was still in the cradle saying, "I am the worshiper of Allah. Allah has given me the Book and made me a prophet" (19:30).

 

Allah says of Prophet Solomon, "We made Solomon to understand it, and to both (David and Solomon) We gave judgement and knowledge" (21:79).

 

Solomon was given judgment when he was still a child. Reflect for a moment upon the well known stories of the woman who was about to be stoned, and the story of the disputed infant – Prophet David concurred with his judgement. At-Tabari said that he was twelve years of age when David became king.

 

Mujahid and scholars of Islam explained the words of Allah, "Before this We gave Abraham his virtue, for We knew him" (21:51). Allah guided him when he was young.

 

It has been transmitted that when, as a child, Prophet Joseph was cast into the well by his brothers Allah revealed to him, "You shall tell them of what they did when they are not aware (it is you). (12:15).

 

The preceding are but a few examples, there are many others.

 

The Prophet, himself salla tells us, "I was not tempted by any of the practices of the 'Time of Ignorance' except on two occasions and Allah protected me from both, and I was never tempted by them again."

 

All the prophets had complete mastery over their affairs and the blessings of

Allah encompassed them and the light of faith shone within their hearts enabling them to achieve their goal. They were able to achieve their goal because Allah had chosen them to be His prophets and endowed them with noble qualities, none of which were attained through either experience or exercise. Allah says, "And when he was full grown, and reached the perfection of his strength, We gave him judgment and knowledge" (28:14).

 

There are people who have been created with some of these qualities, but

not all of them. A person may be born with some of these qualities and by the

Favor of Allah it is made easy for him to complete them. No doubt you have seen children gifted by Allah with excellent manners, cleverness, honesty,

truthfulness or generosity, and then there are others who have the reverse.

 

It is understood that people can acquire and complete the qualities they lack.

This achievement is acquired through self-discipline, hard work and by

balancing elements needed to be balanced. There is a difference of opinion

regarding the aforesaid. Each of us is eased to that for which he/she has been

created. The early generations of Muslims differ whether or not the qualities of

one's character are inherent or acquired. Al Hasan Al Basri said, "In a worshiper of Allah a good character is inherent and a natural disposition."

 

Praiseworthy qualities and noble attributes are numerous. However, it is our

intention not to mention their basic principals but indicate to them. If Allah

wills, we will verify and establish the fact that the Prophet salla had all of these qualities.

 

Prophetic intellect is the root of each of Prophet Muhammad’s  honorable ethics

 

 

Knowledge in all its forms is rooted in intellect. It is the source and nucleus from which knowledge and faith springs. Intellect produces a sharp understanding, clear perception, precise observation, sound opinion, awareness of what is best for one's self, striving in self-denial, judgment, management, the attainment of virtues and avoidance of vices.

 

In previous sections we have drawn the reader's attention to indications of the Prophet's intellect and the tremendous depth of his knowledge, knowledge of  which no other human being had, has or will ever possess. Those who have taken the time to investigate his characteristics recognize and verify that the majesty of his rank is perfected.

 

Reflect upon the life of Prophet Muhammad salla the wisdom of his sayings, his knowledge of the contents of not only the Torah, but also the lost Gospel given to Prophet Jesus*, the revealed Books, the wisdom of the sages, the ability to distinguish truth from  falsehood, the history of bygone nations and their battles, his use of colloquialism, administration, establishing Islamic Law, and the example of his incomparable manners and praiseworthy habits. (Shaykh Darwish added: Prophetic intellect is the root of each of his honorable ethics. Darwish draws your attention to the overlooked fact that the New Testament, found in the Christian Bible is not the Gospel given to Prophet Jesus by Allah, rather, it is the teachings of Paul who was not a disciple of Jesus. Paul is responsible for corrupting the purity of the teachings of Jesus who taught that Allah is One, alone, the Creator of all things, and does not have a partner. Paul substituted the Oneness of Allah for the concept of three gods in one and called it the trinity.)

 

In each sector, scholars emulate the words and example of the Prophet salla as a proof, such as in the interpretation of visions, medicine, the division of inheritance, lineage, and their like which, if Allah wills, will be made clear in the book illustrating his miracles.

 

It is an established fact that our Prophet salla could neither read nor write and it wasn't until Allah expanded his chest, clarified his affair, taught him and enabled him recite the Holy Koran that, he knew anything of these matters. These virtuous intellectual qualities were neither attained through tutored learning, instruction, or the reading of previous Holy Books.

 

When one reads, and explores the Prophet’s character by delving into the decisive proofs of his prophethood there is no room for doubt. We will make it concise, rather than embarking on long, detailed stories and individual cases as it would be impossible to cover them all.

 

The Prophet’s  intellect caused him to be steadfast in the matters Allah taught him, and he became knowledgeable of not only past, but present and future events, and he became engrossed in the wonderment of the power of Allah and the enormity of His angelic hosts.

 

Allah says, "Allah has sent down to you the Book and the Wisdom and He has taught you what you did not know. The Bounty of Allah to you is ever great" (4:113).

 

When intellectuals attempt to assess the overflowing favors of Allah to the Prophet salla they become bewildered. Tongues become speechless, unable to describe them, let alone encompass them.

 

The clemency, patience and pardoning of the Prophet salla

 

Amongst the multiple excellent manners of the Prophet salla are clemency, forbearance, patience and pardoning when it was expected that he might punish and his patience during times of hardship.

 

Clemency is the condition of dignity and constancy during provocation.

Forbearance means being able to restrain oneself and enduring pain and injury.

 

Patience has a similar meaning. Pardoning means, abandonment of blame and charge.

 

Forgiving means withholding oneself against someone's violation.

 

All these qualities of manner are a gift from Allah to His Prophet salla. Allah says, "Accept the easing, order with a good habit jurisprudence, and avoid the ignorant" (7:199). When this verse was revealed to the Prophet salla he asked the Archangel Gabriel to expanded upon its meaning. Gabriel replied, "Wait until I ask the One who knows." Upon his return he said, "O Muhammad, Allah orders you to renew yourself with those who sever themselves from you and to give to those who refuse to give to you, and forgive those who are unjust to you."

 

Allah also conveyed to the Prophet salla the saying, "And bear patiently with whatever may fall upon you, indeed that is true constancy" (31:17). "Be patient, as the Messengers of might were patient, and do not hasten it for them. On the Day when they see what they have been promised, it will be as if they did not stay except an hour of a day. (This Koran is) a Conveyance! Shall any be destroyed except the nation of evildoers?" (46:35). And, "Let them pardon and forgive" (24:22). Also, "he who bears patiently and forgives – indeed that is true constancy" (42:43).

 

Even the most clement amongst mankind has been known to lapse at one time or another. However, our Prophet salla was not subject to lapse, in fact it was the reverse, his forbearance in times of adversity, even when intense, became more distinct, and when those who opposed him tried their best to harm him in one way or another it only served to increase his forbearance.

 

Lady Ayesha, wife of the Prophet, Mother of Believers, may Allah be pleased with her, said, "Whenever the Messenger of Allah salla was given an option between two matters he always chose the easier of the two as long as it was not sinful. If it was sinful then he was the furthest of people from it. For himself he never took revenge, but if the honor of Allah had been violated he would take revenge for His sake."

 

During the Battle of Uhud the Prophet's tooth was broken and he sustained an injury to his face. It was almost unbearable for the Companions to see him in such condition and they said, "If only you would supplicate for a curse against them!" But the reply of the Prophet salla was, "I have not been sent to curse, rather I was sent as an inviter (to Allah) and as a mercy. O Allah guide my nation because they do not know."

 

Pause and observe the perfection of his graciousness, the virtuous rank

(the internal and external perfection), the excellence of the Prophet’s character, his generosity, absolute patience and forbearance in his saying. Our Prophet salla did not remain silent regarding them, instead he

pardoned, showed compassion and mercy towards them, then interceded for

them with a supplication. He said, 'guide' then apologized for their ignorance with the words, 'indeed, they do not know.'

 

On another occasion a man accused the Prophet salla with unfairness and said, "Be fair, this is a division by which the Face of Allah is not desired!" It was indeed a provoking statement yet the Prophet salla just drew the man’s attention in a polite manner by admonishing him and reminding him, by saying, "Who will be fair if I am not fair? Indeed, I would fail and be lost if I did not act fairly." One of the Companions was outraged by the man's accusation and was about to strike him, but the Prophet salla intervened and stopped him.

 

Jabir, son Abdullah said, "We went to war with the Prophet salla near Najd. The Prophet salla stopped for a rest at mid-day in a certain place, and his Companions chose a shade tree for him, under which he might rest so he went under the tree, hung his sword upon it and slept. While he was sleeping a Bedouin came up to him, and drew his sword. He asked, "Who will protect you from me!" "Allah, the Mighty" replied the Prophet salla. Upon hearing this, the hand of the Bedouin started to tremble, and his sword fell from his hand. The Prophet salla said, "Now, who will protect you from me?" Whereupon the Bedouin, Ghawrath, Al Harith's son replied, "Punish me in the best way" whereupon the Prophet salla asked, "Do you bear witness that there is no god except Allah." The Bedouin replied, "No, but I will promise that I will not fight you and I will not be with any who fight against you." Thereupon the Prophet salla let him go and Ghawrath returned to his companion saying, "I have come to you from the best of all humanity."

 

After the victory at Khaybar a Jewess poisoned the meat she had prepared for the Prophet salla. The meat spoke to him telling him that it had been poisoned and the woman confessed. Rather than punishing her he forgave her.

 

Another Jew proficient in the art of magic named of Labid Al Azam was

approached by a fellow Jew to concoct a spell of deadly proportion to kill the Prophet salla. However, the angels informed the Prophet salla of his action and the cure was revealed to him. When he regained his strength, the Prophet salla neither reprimanded nor punished Labid.

 

Abdullah, Ubayy's son was amongst the hypocrites of Medina yet despite the

seriousness of either his and their actions, coupled to the detrimental things they concocted about the Prophet salla he took no action against them. And even when an outraged Companion suggested one of their number should be put to death, he turned to him and said, "No, do not let it be said that Muhammad kills his companions."

 

Anas recalled an incident as he traveled with the Prophet salla. The Prophet salla was wearing a thick cloak when a Bedouin rode up to him and tugged at his cloak so violently it left a mark on the side of his neck. The Bedouin demanded, "Muhammad, let me load my two camels with the property of Allah you have in your possession. You will not let me load up with either your property or your fathers!" The Prophet salla remained silent for a while then said, "This is the property of Allah and I am His worshiper." He continued, "Shall I retaliate for your actions Bedouin?" The Bedouin replied, "No." Whereupon the Prophet salla asked "Why not?" The Bedouin replied, "Because you do not repay a bad deed with a bad deed!" The Prophet salla laughed and ordered a camel to be loaded with barley and another camel to be loaded with dates.

 

Lady Ayesha, said, "I never saw the Messenger of Allah salla take revenge for an injustice inflicted upon him as long as it was not one of the orders of Allah which must be upheld. His hand never struck anyone unless it was during the course of a Holy War in the way of Allah, and he never hit a servant or a woman."

 

There was the time when a man was brought before the Prophet salla and he was informed, "This man wanted to kill you!" The Prophet salla replied, 'Do not fear! Even though you wanted to do that, you would not have been given the power over me."

 

Before the conversion of Zayd, Sana's son, who was a Jew, Zayd went to the

Prophet salla and demanded the repayment of a debt. Zayd tugged at the Prophet's robe and pulled it from his shoulder, then seized him and proceeded to behave in an uncouth manner saying, "Children of Abdul Muttalib you are delaying!" Omar got up and chased him away as he spoke harshly to him. The Prophet salla smiled and said, "Omar, both he and I need something from you. Order me to repay well and order him to ask for his debt well." Then the Prophet salla upon him, said, "I still owe him three." Dutifully, Omar ordered that Zayd be repaid and added to it twenty more because of frightening him. Zayd converted to Islam saying, "Amongst the signs of his prophethood were two signs I had yet to see in him, they were forgiveness when he encountered quick-temperedness, and that when faced with extreme ignorance it only increased him in clemency. I tested him in both and found those qualities in him just as he is described in the Torah."

 

There are numerous Prophetic sayings portraying his forbearance, and

these are but a sampling. If you wish to learn more about these noble virtues you will find them in authentic references of the prophetic sayings together with multiple chains of transmitters. All the hadith narrate how the Prophet salla patiently handled the harshness, hardships and injury meted out to him by the Koraysh during the era known as the "Time of Ignorance" and thereafter Allah gave the Prophet salla power over the Koraysh by causing him to be victorious.

 

Even though the Koraysh persisted in their harshness they realized they were subject to being overcome and their hierarchy slain. However, the Prophet salla continuously pardoned and overlooked their actions and asked them, "What do you say I am going to do with you now?" Their reply was, "Good, a generous brother and a generous nephew." Whereupon the Prophet salla replied with Prophet Joseph's saying to his erring brothers, "'Let no reproach be on you this day.'" (12.92) Go you are free."

 

Anas tells us, "At the Dawn Prayer eight men from Tanim came intent on killing the Messenger of Allah salla. They were seized but the Messenger of Allah salla set them free. Allah sent down the verse "It was He who restrained their hands from you…" (48:24).

 

Abu Sufyan and his companions were responsible for the martyrdom of Hamza, the Prophet's uncle and many of his Companions. Despite all this, the Prophet salla forgave him and treated him gently saying, "Isn't it about time you knew that there is no god except Allah?" Abu Sufyan replied, "May my father and mother be your ransom! How forbearing and generous you are in maintaining the ties of kinship!"

 

It is a fact that the Prophet salla was the slowest of all people to anger and the easiest to please.

 

 

The Generosity and Openhandedness of the Prophet salla

 

Generosity, benevolence, nobility and elite bountifulness each have a deeper

meaning than at first glance and may be divided into many branches. For

example, it has been said that benevolence is to gladly spend upon important and useful matters, it is also referred to as being courage and the opposite of baseness. Nobility is to cheerfully forgo what is owed by others and is the opposite of bad disposition. Bountifulness is to spend freely and avoid acquiring that which is not worthy of praise. It is the opposite of miserliness. Each of these noble qualities was apparent in the Prophet salla and there has never been, nor will be, anyone of equal characteristics. No one who ever met him described him as being otherwise.

 

Jabir Abdullah's son tells us that when the Messenger of Allah salla was asked for anything he never refused.

 

When it came to giving gifts Abbas' son tells us that the Prophet salla was the most generous, and he was even more generous during Ramadan. When Gabriel came to him, he was more generous than even the wind which is sent.

 

Anas related the story about a man who went to the Prophet salla and asked him to give him something. The Prophet salla gave him the flocks of sheep grazing between two mountains. Upon his return to his tribe he declared, "Become a Muslim! Muhammad salla gives the gift of a man who does not fear poverty!"

 

It is known that he gave a hundred camels to many people. To Safwan he first gave a hundred then two hundred more. This generous characteristic was well known even before he was entrusted to deliver the Message. Waraka, Nawfal's son told him, "You bear all and assist the incapacitated."

 

Upon the defeat of the tribe of Hawazin, rather than keeping the six thousand women and children captives he returned them all to their tribe.

 

Abbas was given so much gold by the Prophet salla he could not carry it. He never turned down the request of anyone until there was none left to give away.

 

Another time a man came to him and asked to give him something. The

Prophet salla had nothing to give but rather than let the man return empty handed he said, "I do not have anything, but buy something on my account and I will pay for it when I get some money." Omar was present and said, "Allah has not commanded you to do what you are unable to do." The Prophet salla was not predisposed to the remark, whereupon a man from the Ansar said, "O Messenger of Allah salla spend! Do not fear a decrease from the Owner of the Throne!" Upon hearing this, the Prophet salla smiled and his pleasure could be seen on his face. Then he said, "This is what I am commanded."

 

Anas tells us the Messenger of Allah salla never kept any wealth for the following day.

 

There many reports similar to these depicting the Prophet’s generosity and his bountifulness.

 

 

The Prophet's Courage and Bravery

 

Courage and bravery are two more virtues apparent in the Prophet salla. Courage is a virtue, a component of which is doing the right thing without fearing the consequences being controlled by one's intellect and wisdom. Bravery is a praiseworthy virtue and overcomes the fear of harm to one's self. An example is when one engages in combat despite the odds being against oneself.

 

Al-Bara was asked, "Did any of you desert the Messenger of Allah salla at the encounter of Hunain?" Al-Bara replied, "But the Messenger of Allah salla did not flee. I saw him on his white mule, and Abu Sufyan was holding its reins and the Prophet salla was saying, 'I am the Prophet and it is not a lie, I am the son of Abul Muttalib!'"

 

Al-Abbas, relating to Hunain, was heard to say, "When the Muslims and the unbelievers met, the Muslims turned in retreat. I tried to hold his (the Prophet’s) mule back, not wanting it to rush forward, whilst Abu Sufyan walked briskly by his saddle, as the Prophet salla called out, 'O Muslims!'" (Shaykh Darwish added: There were many occasions when the Prophet salla encountered perilous situations, however, he never faltered, he remained steadfast despite the circumstances, even when the most courageous and heroic of his Companions retreated. Once decided to advance, he was never seen to either retreat or waver, there has never in the history of mankind been a person so brave.)

 

Omar's son said, "I have never seen any one more brave, nor any one who rushed to protect, nor more generous, or easier to please, or better than the Messenger of Allah salla."

 

Ali said, "We were concerned for the Messenger of Allah salla when there were fierce, dangerous encounters, and fear was intense. However, there was no one closer to the enemy than he. I was near him and saw him on the Day of Badr, and he was at the forefront against the enemy. He was the bravest of all on that day."

 

Anas said, "The Prophet salla was the most excellent, most generous and bravest of all people."

 

One night something caused the people of Medina to become alarmed so they went out in search of the disturbance. However, the Messenger of Allah salla had already gone in search before them, riding on Abu Talha's unsaddled horse to find the cause of the disturbance, with his sword strapped around his neck and met them as he was returning. He told them, "Do not be alarmed."

 

Ubayy, Khalaf's son had been taken captive at the Battle of Badr and then

ransomed and was bent on taking his revenge against the Prophet salla. In his hatred Ubayy threatened the Prophet salla saying, "I have a horse and each day I feed it several measures of corn. I will kill you, if I am riding him!" The Prophet salla replied, "If Allah wills, I will kill you."

 

Sometime after, during the Battle of Uhud the occasion presented itself and Ubayy cried out, "Where is Muhammad? May I not survive if he survives!" When Ubayy spotted the Prophet salla he galloped toward him and some Muslims tried to prevent him from reaching the Prophet salla but the Prophet salla said, "Leave him" and took hold of Al Harith's spear and shook it in such a manner that those around him dispersed in the same way as flies fly off the back of a camel when it shakes itself. Then the Prophet salla merely scratched Ubayy's neck with the point of the spear and Ubayy lost his balance and fell from his horse. The Prophet salla took no further action and Ubayy remounted and returned to his camp crying out, "Muhammad has killed me!" Those who attended him back at the camp replied, "There is nothing wrong with you!" He replied, "Anyone would be killed by what I have received! Didn't he say, 'I will kill you?' By Allah, even if he had spat at me, his spittle would have killed me." Ubayy died shortly after on his return to Mecca at a place called Sarif.

 

 

The Modesty of the Prophet salla

 

The modesty of the Prophet salla is unparalleled and is yet another of his excellent virtues. Modesty is that which causes a person to turn his face away from a matter when something dislikeable occurs, or to leave something alone when it is best left undone. Lowering of one's gaze is to restrain one's eyes from something one finds disagreeable or has the element of temptation.

 

Of all people, the Prophet salla was the most modest and would always restrain his eyes from looking at the privacy of others. Allah says, 'for that is hurtful to the Prophet and he would be shy before you.' (Al-Azhab 33.53)

 

Commenting upon the shyness of the Prophet salla Abu Sayeid Al Khudri said, "The Messenger of Allah salla was more modest than a cloistered virgin. When he disliked something, it was easily discernable upon him face."

 

The Prophet salla was extremely sensitive, his modesty and generosity prevented him from saying or thinking of anything that a person would dislike to hear.

 

Lady Ayesha, Mother of Believers, may Allah be pleased with her said, "When the Prophet salla heard something he disliked about someone, he would not say, 'What do you think about so-and-so doing or saying this?' Rather he would say, 'What do you think about a people who do such a thing or say this?' so he could forbid it without mentioning the name of the person who had done it."

 

Anas tells us of the occasion when a man went to the Prophet salla with traces of saffron on him. However, the Prophet salla did not say anything to him because it was not his habit to confront anyone with something he disliked. When the man left, the Prophet salla asked one of his Companions to either ask him to wash if off or to remove it.

 

Lady Ayesha also tells us that the Prophet salla was not vulgar neither did he use obscene language. In the market place he neither shouted nor repaid evil with evil, and that his disposition was to forgive and overlook.

 

Abdullah, the son of Salaam and Abdullah, Amr the son of Abbas both of whom were both knowledgeable of the Torah commented that the Torah mentions these qualities would be found in the awaited Prophet salla.

 

 

The Goodness of the Prophet's Companionship

 

One finds multiple reports of the good companionship of the Prophet salla his excellent manners and cheerfulness to all peoples. Ali described him as being the most generous and truthful of people as well as being the most lenient.

 

Allah says, "It was by that Mercy of Allah that you dealt so leniently with them. Had you been harsh and hard-hearted, they would have surely deserted you." (3:159) and, "Good and evil deeds are not equal. Repel with that which is most just and see, the one whom there is enmity between you will be as if he were a loyal guide" (41:34).

 

The Prophet salla never refused and invitation and accepted a gift even it if was as little as a sheep's foot, and he would in return reward its giver by supplicating for him.

 

Anas served the Messenger of Allah salla for ten years and during that time he never said "Huh" to him nor did he ask, "Why did you do it?" or, "Why didn't you do it?"

 

Jabir Abdullah's son said of the Prophet salla "Ever since I became a Muslim, the Messenger of Allah salla never distanced himself from me and whenever he saw me he would smile."

 

The Prophet salla would mix and joke with his Companions and play with their children. He allowed them to enter and sit in his room and accepted the invitation of a free person, those in servitude and the very poor. He would visit the sick even those on the outskirts of the City and accept the excuse of anyone who offered an excuse.

 

Anas said, "Whenever someone spoke in the ear of the Prophet salla he would never move his head away until the person moved his, and when anyone shook his hand, he was never the first to let go. When he met someone he was always the first to greet them, likewise he shook the hands of his Companions first. Whenever someone visited him the visitor was treated with honor. Many were the times he would spread out his robe or offer the cushion he was sitting on to someone, and, if the person declined, he would insist upon his visitor acceptance of the invitation. It was his nature to give preference to the needs of others to that of his own. To his Companions he gave endearing names, and honored them by calling them by the best of their names.

 

Abdullah, the son of Harith said, "I have never seen a more smiling person than the Messenger of Allah salla."

 

Anas tells us that the water-bearers of Medina, seeking blessings, would bring their containers of water to the Messenger of Allah salla in the morning and he would dip his hand in them even when the weather was cold.

 

 

THE EXCELLENCE OF PROPHET MUHAMMAD’S salla CHARACTER, PHYSIQUE AND BLESSINGS

 

Part 3

 

 

The Cure

SAHIH-SHEFA

 

by

Supreme Justice Abulfadl Eyad,

died (1123CE - Islamic Year 544H)

Reported

by

Grand Muhaddith Habib Hafiz Abdullah Ben Sadek

Revised by

 Muhaddith Abdullah Talidi

 

An adaptation

by

Servant of Hadith, Shaykh Ahmad Darwish (Arabic)

Khadeijah A. Stephens (English)

Ayesha Nadriya (Indonesian)

Copyright © 1984-2011 Allah.com Muhammad.com. All rights reserved. Terms of Service - Copyright/IP Policy – Guidelines

 

 

 

 

 

 

The Prophet's Mercy and Compassion

 

Allah says, "Indeed, there has come to you a Messenger from your own, he grieves for your suffering, and is anxious about you, and is gentle, merciful to the believers" (9:128) and speaks of Prophet Muhammad salla saying, "We have not sent you except as a mercy to all the worlds" (21:107). (Shaykh Darwish added: Allah made His Prophet's gentle disposition, concern and mercy encompass every sector of His creation. Part of the Prophet's excellence is that Allah adorned him with two of His Names when He said, "and is gentle, merciful" (9:128)).

 

Safwan said, "By Allah, he (the Prophet salla) gave me what he gave me. To me he (the Prophet salla) was the most hated of people yet he continued to give me until he became the most beloved of all people to me."

 

Upon reflection one sees that amongst his merciful way of dealing with his nation was that he made things easy for them. There were things he restrained himself from doing as he feared they might become obligatory for them. For example, he said, "If I had not been merciful to my nation, I would have ordered them to use a use a siwak (also called miswaak or sewak which is a hygienical tooth cleaning twig from the Arak, Peelu or Salvadora Persica trees. Its paste has now been added to Signal's range of tooth paste but they omitted to give the Prophet Muhammad salla the credit) each time they made ablution." What is meant by 'my nation' refers to everyone during the time of the Prophet salla and those who would come after, up until the Last Day.

 

The Prophet’s mercy and concern for his nation is further demonstrated in the amount of time to be spent during the night in prayer and the forbidding of continuous fasting. The reason he disliked entering inside the room within the Ka’bah was the fear that it might become obligatory upon his nation.

 

If the Prophet salla heard a child cry during the prayer, his tender loving care was evident. He would shorten his recitation and reduce the prayer essentials to the minimum.

 

The Prophet’s tender mercy is seen when he supplicated to Allah saying, "Should I ever curse a man, or supplicate against him, let it be for him charity, mercy, supplication, purification, and a coming closer by which he will come closer to You on the Day of Resurrection."

 

Even when the Prophet’s people rejected him, his mercy prevailed. We recall the time when the Archangel Gabriel, peace be upon him, came to him saying, "Allah has heard what your nation say and their rejection of you. He has ordered the Angel of the Mountains to obey whatever you tell him to do." Thereafter, the Angel of the Mountains called him and greeted him saying, "Send me to do whatsoever you wish. If you wish I will crush them between the two mountains of Mecca." In his tender, caring mercy, the Prophet salla replied, "No, rather it is my hope that Allah will bring forth from their loins those who will worship Allah alone and not associate anything with Him."

 

Lady Ayesha, Mother of Believers, may Allah be pleased with her, confirmed that whenever the Prophet salla was given the choice between two matters he always chose the easier of the two.

 

Masood's son commented, "The Messenger of Allah salla was careful when he warned us because he feared it might tire us."

 

There was an occasion when Lady Ayesha, peace be upon her, rode an obstinate camel, whereupon the Prophet salla spoke gently to her saying, "You should be merciful" (so that others may follow her example).

 

The Integrity of the Prophet salla in Promises and Family Ties

 

Anas tells us a gift was given to the Prophet salla and he said, "Take it to such-and-such a lady's house, she was a friend of Khadijah and loved her."

 

Lady Ayesha, may Allah be pleased with her, said, "When the Prophet salla mentioned Khadijah, I felt no woman had a greater advantage than her. When he sacrificed a sheep he would send some to her friends and when her sister asked permission to enter he was happy to see her."

 

Lady Ayesha also said, "A lady came to him and he welcomed her with kindness and inquired about her at length. When she left the Prophet salla said, 'She used to come to us when Khadijah was with us. Maintaining promises is part of belief."

 

The Prophet salla said, "The tribesmen of the children of so-and-so are not my friends, but there are kindred ties between us, so we will treat them with kindness on account of their kinship."

 

The Prophet’s daughter, Lady Zaynab, may Allah be pleased with her, had a daughter named Umamah whom the Prophet salla used to carry on his shoulders. When he prostrated he would put her down, and when he stood up he would pick Umamah up.

 

'Amr, As-Sa'ibs son said, "One day as the Messenger of Allah salla was sitting his foster father by suckling came to him. The Prophet salla spread out part of his garment for him and the man sat down. Thereafter, his suckling mother came and he put the other half of his garment on the opposite side so that she too might sit on it. Then, his suckling brother came and the Prophet salla got up for him and let his brother sit down in front of him."

 

After the Archangel Gabriel brought Prophet Muhammad salla the first Revelation, he was shaken and returned to his wife Lady Khadijah, may Allah be pleased with her. She immediately comforted him and attested to the uprightness of his character saying, "By Allah, be happy. Allah will never cause you to grieve. You preserve the ties of kinship, you help those in need, you are hospitable to guests, and assist people to receive what is due to them" (As reported in Muslim).

 

The Humility of the Prophet salla

 

Although Allah raised the Prophet salla to the highest rank and position he remained extremely humble; no trace of pride was ever observed in him. The proof of this is when he was offered a choice between being a king-prophet or a worshipper-prophet and he chose the latter.

 

His humility is further demonstrated as the father of Umamah tells us, "The Messenger of Allah salla came out to us leaning on his walking stick, and we got up for him but he, in all humility, said, 'Do not get up as it is the way the Persians to show their respect for one another."

 

Of himself, the Prophet salla said, "I am a servant. I eat as a servant eats and I sit as a servant sits."

 

The Prophet salla was never too proud to visit and sit with the poorest of people and never declined an invitation of a servant. He would sit with his Companions and mingle with them and was not choosey where he sat. As for riding, he would ride a donkey and share the ride with another who would mount behind him.

 

The Prophet salla disliked excessive praise for himself and Omar tells us that the Prophet salla said, "Do not lavish praise on me as the Christians do on the son of Mary (by associating me in a trinity). I am a worshiper, so say 'the worshiper of Allah and His Messenger'."

 

The Prophet salla never shunned people and Anas relates the story of a woman, whose mental capacity was below normal who met the Prophet salla and said, "I need something from you." Rather than turning her away he told her "Come, sit down, mother of so-and-so, I will sit with you in any of the roads in Medina until you get what you need." Anas went on to say that it was only after the woman sat down that the Prophet salla sat and he stayed with her until her need was met.

 

Anas further sheds light on the humility of the Prophet salla and recorded that during the conflict with the tribe of Korithah he rode a donkey with a bridle made from palm-fiber. Even when the Prophet salla was invited to eat bread made from coarse barley and rancid butter he never declined the invitation. He further tells us that after the Opening of Mecca, the Prophet salla went on pilgrimage riding a mount with a well worn saddle over which was placed a worn cloth that could only have been worth four dirhams. And he supplicated saying, "O Allah, make it an accepted pilgrimage without ostentation or desire of earning a reputation." During this pilgrimage he sacrificed one hundred camels and fed everyone in the City.

 

The Prophet’s humility is highlighted again upon the Opening of Mecca when he entered the City with his band of followers. Rather than making a triumphant entry he rode humbled to Allah, bowing his head so low that it very nearly touched the saddle of his ride.

 

Among the many signs of his humility is that the Prophet salla said, "Do not prefer me over Prophet Jonah, Matta's son, neither generate rivalry between the prophets, nor prefer me over Moses…. Had I remained in prison like Joseph, I would have answered the summons." Someone once said to the Prophet salla "O best of creation!" He replied, "That was Abraham".

 

Lady Ayesha said that the Prophet salla would do housework like the other members of his family, rid his clothes from barbs, milk his sheep and patch his garment, and repair his sandals.

 

Anas tells us that any female who served in the household of the Prophet salla could take hold of his hand and take him wherever she wished to go until he satisfied her need.

 

A man came to the Prophet salla and when he saw him began to tremble on account of timidity, but the Prophet salla put him at ease straight away saying, "Be calm, I am not a king, I am the son of a woman from the Koraysh who eats dried meat."

 

On another occasion, the Prophet salla and Abu Hurayrah went to the market where the Prophet salla purchased a loin cloth. He told the merchant, "Weigh and then add some more." The man jumped up to kiss the hand of the Prophet salla but he immediately withdrew his hand saying, "This is what the Persians do with their kings. I am not a king, I am one of your men." Then he took his loin cloth and carried it saying, "The owner is more entitled to carry his property."

 

The Justice of the Prophet salla

 

Of all people, the Prophet salla was by far the most trustworthy, just, well-mannered and truthful. Even his opponents and enemies never denied these qualities. Before he was called to the prophethood he was called by all "the trustworthy". Isaac's son said explained, "He was called, 'the trustworthy' on account of the favor of Allah to him that granted him a concentration of all the indisputable qualities of goodness."

 

When it came to placing the Black Stone during the rebuilding of Ka'bah each of the chieftains of the Koraysh sought the honor of being the one to place the Stone and a heated argument which was to continue for several days erupted. To resolve the dispute they all agreed that the first man to enter the precincts of Ka'bah would be the adjudicator. The Prophet salla was the first to enter and they said, "This is Muhammad, the trustworthy. We are satisfied with him", and the dispute was settled amicably.

 

Ar Rabi, Khuthaym's son informs us that when there was a dispute between two parties in the "Time of Ignorance" (pre-Islamic days) and the Messenger of Allah salla was called upon to gave a judgment and that none disputed his judgment.

 

The Prophet salla informs us, "By Allah, I am the one who is trustworthy in the heavens and the one who is trustworthy in the earth."

 

Even Abu Jahl, whose hatred of the Prophet salla is well documented said to him, "We do not call you a liar, rather, we say what you have brought is a lie." Thereafter Allah sent down the verse, "We know what they say saddens you. It is not you that they belie; but the harm-doers deny the verses or Allah" (6:33).

 

When Heraclius, the Emperor of Rome examined Abu Sufyan about the veracity of the Prophet salla he asked, "Did you ever suspect him of being a liar before he said what he says?" Abu Sufyan replied, "No."

 

When it came to women, it is reported in the hadith that the Prophet salla never touched a woman over whom he did not have rights.

 

Ali described the Prophet salla saying, "He was the most truthful of people."

 

Prophet Muhammad salla told the people, "May Allah have mercy on you, who will be just if I am not just? If I am not just I will fail and lose."

 

Lady Ayesha, Mother of Believers, may Allah be pleased with her, confirms whenever the Prophet salla was given the choice between two matters he always chose the easier of the two as long as it was not sinful. If it was sinful then he was the furthest of people from it."

 

Imam Ali, may Allah be pleased with him, said he heard the Prophet salla say, "There were only two occasions when I was close to the improper practices practiced by the people during the 'Time of Ignorance' and on both occasions Allah prevented me. I have never considered doing anything like them ever since Allah honored me with His Message. One of the two occasions occurred one night when I asked a boy who was my fellow herdsman, to watch the sheep for me while I went to Mecca to spend the night. As I approached, I heard the playing of flutes and drums coming from one of the houses in Mecca as they celebrated someone’s marriage. I had just sat to watch when suddenly, my sense of hearing ceased and I was overcome by sleep, and nothing but the warmth of the sun woke me and I returned without having participated. The same thing happened another time, and since then I have never considered doing anything improper."

 

The Dignified Refinement and Disposition of the Prophet salla

 

The Companion Abu Sayeid Al Khudri observed the posture of the Prophet salla during meetings. He tells us that on most occasions he would sit with his hands clasped around his legs which he had pulled up to his stomach. Jabir, Samura's son said that the Prophet salla sat cross-legged.

 

As for the way in which the Prophet salla walked, he inclined forward, similar to the way in which one walks when is going down a slope. It has also been reported that as he walked he concentrated, his pace was moderate and he neither walked hastily nor did he tarry.

 

Abdullah, Masood's son said, "The best guidance is that of Muhammad salla."

 

Jabir, Abdullah's son informs that, "The words of the Messenger of Allah salla  elegant in their phrasing and flowed easily."

 

Lady Ayesha, may Allah be pleased with her, tells us that when he spoke the Prophet salla would say it in such a way that a person could count his words, if he wished to do so.

 

The Prophet salla would perfume himself and was known to love fragrant aromas and perfume. He used them often and encouraged their use saying, "I have been made to love three things in this world of yours – women, perfume, but the coolness of my eye is in the prayer."

 

The Prophet salla forbade people to blow over food and drink, and ordered them to eat what was near to them. He commended the use of a tooth-stick, cleaning between the fingers and toes, and cleansing the body including the removal of pubic hair.

 

The Abstinence of the Prophet salla

 

We have already mentioned many traditions depicting the Prophet's simplified life style in previous sections and it suffices to say that he was content with little, and turned away from worldly attractions.

 

On many occasions the Prophet salla was given the riches of the world, yet he did not keep them, rather, he immediately gave them away, and when he died he owned nothing except his armor which he had pawned to a Jew so that he might feed his family. His supplication for his family was, "O Allah, make the provision of the family of Muhammad nourishment with no excess."

 

Lady Ayesha, may Allah be pleased with her, said, "The Messenger of Allah salla never had his fill of bread for three consecutive days up to the day he passed away."

 

Lady Ayesha, may Allah be pleased with her, confirmed, "The Messenger of Allah salla left neither a single dirham nor dinar, nor a sheep, nor a camel."

 

Al Harith's son, Amr said, "The Messenger of Allah salla left only his armor, his mule and some land which he had gifted as charity."

 

Lady Ayesha, may Allah be pleased with her, said, "When he passed away, there was nothing in his house that a creature could eat except some barley on one of my shelves."

 

Lady Ayesha, may Allah be pleased with her, said, "We, the family of Muhammad would sometimes go for a month without lighting a fire; there was nothing except dates and water." And Abdur Rahman, 'Awfs son tells us that at the time of the death of the Messenger of Allah salla he and his household did not have even as much their fill of barley bread." Ayesha, Abu Ummamah Al-Ansari and Abbas' son said likewise.

 

Abbas' son, tells us that the Messenger of Allah salla and his family, would not find anything for their evening meal on many consecutive nights.

 

From Anas we learn of eating habits of the Messenger of Allah salla said, "He did not eat off a table or from a plate. Fine bread was not made for him neither a boiled sheep."

 

As for the bed of the Prophet salla it was a skin stuffed with palm fiber. It is also reported that sometimes he slept on a bed made from palm-rope which left imprints on his side.

 

The Prophet's Fear of Allah, and Intensity of his Worship

 

The Prophet's fear of Allah, his obedience to Him, and the intensity of his worshipping Allah were rooted in his knowledge of his Lord.

 

Abu Hurayrah tells us that the Messenger of Allah salla would say, "If you knew what I know, you would laugh but a little and weep a lot." Abu Dharr added further information telling us that he said, "I see what you do not see, and hear what you do not. The heaven cries out, and it cries out rightfully. There is not a single place in it, the width of four fingers that, does not contain an angel whose forehead is prostrating to Allah. By Allah, if you know what I know, you would laugh but a little and weep a lot, and you would not have enjoyed women in your beds, rather you would have gone out to the high places screaming to Allah…. "Abu Dharr commented, "Would that I were a fallen tree!"

 

Lady Ayesha, wife of the Prophet, Mother of Believers and several of the Companions including Abu Hurayrah tell us that the Prophet salla would stand in prayer so much that his feet became swollen. When he was asked why he burdened himself in such a way when Allah had already given him the status coverage of forgiveness for past and future sins (by protection from sinning) he replied, "Shouldn't I be a grateful worshiper?"

 

Lady Ayesha, may Allah be pleased with her, described the Prophet salla as being steadfast in every thing he did and she asked his Companions, "Who amongst you can do what he could do?"

 

The Prophet salla would fast a lot and Lady Ayesha, peace be upon her, tells us, "He would fast until we said, 'he will not stop fasting!' He would also abstain from fasting until we would think, 'He will not fast.'" Abbas' son and Umm Salama said likewise.

 

Anas said, "If you did not expect to see him praying at night you would find him praying, and if you did not expect he was sleeping you would find him sleeping."

 

One night Malik's son, Awf was present when the Prophet salla prepared himself to pray and observed that before the Prophet salla made his ablution he used a tooth stick (siwak) and thereafter stood in prayer and he prayed alongside the Prophet salla During his recitation of the chapter "The Cow" he would stop and supplicate to Allah after he had recited a verse pertaining to mercy and after he recited a verse pertaining to punishment he would stop and seek refuge with Allah. His bowing was the length of his standing and he would say, "Exaltations be to the Owner of the worldly earth and the entire universe with its angels, of Greatness and Might." Thereafter he prostrated and said something similar. Then he recited the Chapter "The House of Imran" and so on, chapter by chapter. Hudhayfa said likewise adding that the Prophet salla would prostrate for the same length of time as his standing, and he would sit for a similar length of time between the two prostrations. He would stand and recite the Cow Chapter, The House of Imran and The Table chapters.

 

Lady Ayesha tells us that the Messenger of Allah salla would stand throughout the entire night reciting a single verse of the Koran.

 

Ash Shankhir's son, Abdullah tells us that he went to see the Messenger of Allah salla and found him praying. As he prayed he heard sobbing coming from his chest and its sound was similar to the boiling of a large pot.

 

The Prophet salla told his Companions that he asked Allah to forgive him one hundred times a day. In another narration it is reported seventy times a day.

 

The Qualities of the Noble Prophets of Allah

 

Each and every noble prophet and messenger of Allah was blessed with a perfect disposition, peace be upon all of them. They were handsome and their lineage noble. Their character was good as was their behavior. This is because they all possessed the attributes of perfection. They guided towards the complete code of human spiritual behavior which was to be completed by Prophet Muhammad salla and practiced virtuous deeds on account of their rank being of the most noble and their degree being of the highest.

 

Allah tells us that He preferred some of the prophets and messengers over others with His words, "Of these Messengers, We have preferred some above others. To some Allah spoke; and some He raised in rank. We gave Jesus, the son of Mary, clear signs and strengthened him with the Spirit of Purity (Gabriel)" (2:253). He also tells us, "and We chose them, out of a knowledge above the nations (of their time)" (44:32).

 

Prophet Muhammad salla said, "The first group to enter the Paradise will be like the full moon…… every man will be in the height of their father Adam who was sixty cubits tall."

 

The description of several of the prophets has been made known to us by Prophet Muhammad salla who tells us, "I saw Moses, he was slender with wavy hair and his nose was long with a slight raise in the middle . He resembled the men of Shanu'a. I saw Jesus, he was of medium height with a reddish face, just as if he had come out after having taken a hot bath."

 

Of himself the Prophet salla said, "Among the descendants of Abraham, I am the one who most resembles him."

 

The Prophet salla gave additional information about Moses saying, "He is like the best men you have ever seen with a dark complexion."

 

Abu Hurayrah tells us, "After Prophet Lot, Allah did not send a prophet

except that he was from the most elite members of his nation.

 

When Heraclius (Emperor of Rome), asked about the Prophet salla he said, "I questioned you about his lineage and you told me that he was of noble lineage. That is the characteristic of all the Messengers that were sent, all were from a noble lineage."

 

There are many references to the prophets and messengers who were preferred by Allah in the Holy Koran, some of which are mentioned below:

 

Of Prophet Job, Allah says, "We found him to be patient, a good worshiper and he was penitent" (38:44).

 

Of Prophet John, Allah says, "'O John, hold fast to the Book' and We bestowed upon him judgment while yet a child, and tenderness from Us and purity, and he was cautious; honoring his parents, being neither arrogant nor rebellious. Peace be upon him on the day he was born and the day he dies, and on the day when he is raised up alive" (19:12-15).

 

He also tells us of the time Prophet Zachariah, peace be upon him, was given the good news of a son, "Allah gives you glad tidings of John, who shall confirm a Word from Allah. He shall be a master and chaste, a Prophet and from the righteous" (3:39)

 

Allah tells us, "Allah chose Adam and Noah, the House of Abraham and the House of Imran above all worlds" (3:33-34).

 

Of Prophet Noah He says, "He was a truly thankful worshiper" (17:3).

 

Of Prophet Jesus He says, "When the angels said, 'O Mary, Allah gives you glad tidings of a Word (Be) from Him, whose name is Messiah, Jesus, the son of Mary. He shall be honored in this world and in the Everlasting Life – and he shall be among those who are close" (3:45)

 

Allah quotes Prophet Jesus who said, "I am the worshiper of Allah. Allah has given me the Book and made me a Prophet. (He has made me) kind to my mother; He has not made me arrogant, unprosperous. He made me to be blessed wherever I am, and He has charged me with prayer and charity for as long as I shall live" (19:29-31).

 

Regarding Moses Allah said, "Believers, do not be like those who hurt Moses" (33:69).

 

Prophet Muhammad salla, tells us that Prophet Moses, peace be upon him, was a shy man who covered himself. No part of his body was seen on account of his shyness. Allah quotes Moses as saying, "But my Lord has given me judgment and made me one of the Messengers" (26:21)

 

Several of the prophets are mentioned by Allah in the Koran as saying to their people, "I am for you an honest Messenger" (26:107).

 

Referring to Moses, Allah says, "One of the two women said, 'Father, hire him. The best who you can hire, is the strong, the honest." (28:26). And for their Seal, Allah said,  "Be patient, as the Messengers of might were patient, and do not hasten it for them. On the Day when they see what they have been promised, it will be as if they did not stay except an hour of a day. (This Koran is) a Conveyance! Shall any be destroyed except the nation of evildoers (46:35).

 

In reference to Abraham, Allah says, "We gave him Isaac and Jacob and guided both, and We guided Noah before them, among his descendants were David and Solomon, Job, Joseph, Moses and Aaron – as such, We recompense the good-doers, and Zachariah, John, Jesus and Elias, each was of the righteous, and Ishmael, Elisha, Jonah and Lot. Each We preferred above the worlds as We did their fathers, their descendants, and their brothers. We chose them and guided them to a Straight Path. Such is the guidance of Allah by it He guides whom He will of His worshipers. Had they associated (others with Him), their labors would have indeed been annulled. Those, We have given them the Book, judgment, and Prophethood. If these disbelieve it, We have entrusted it to others who do not disbelieve in it. Those were whom Allah guided. Follow then their guidance and say, 'I do not ask you a wage for it. Surely, it is a reminder to the worlds.'" (6:84-90).

 

Allah describes the prophets and messengers as possessors of many fine qualities; right action, chosen, judgment and prophecy, peace be upon all of them.

 

Concerning Isaac, Allah tells us that the angels said to Abraham, "'Have no fear', and gave him the glad tidings that he was to have a knowledgeable son" (51:28). Concerning Ishmael, the first son born to Abraham, Allah says, "And We gave him the glad tidings of a very gentle son" (37:101).

 

Allah says, "We tried Pharaoh's nation before them. A noble Messenger came to them (saying), 'Be obedient to me O worshipers of Allah, I am your honest Messenger" (44:17-18).

 

At the time when Abraham was about to fulfill his sacrificial vision of his son, Ishmael told him, "Father, do as you are ordered (by Allah). Allah willing, you shall find me one of those who are steadfast" (37:102).

 

Of Ishmael, Allah says, "And mention in the Book, Ishmael; he too was true to his promise, a Messenger and a Prophet. And he ordered his people to pray and to give charity and his Lord was pleased with him." (19:54-55)

 

Allah tells us that Solomon was, "an excellent worshiper, he was penitent" (38:30).

 

Allah calls upon us to remember, ”Also, remember Our worshipers Abraham, Isaac, and Jacob, those of might and vision. Indeed, We purified them with a most pure quality, the remembrance of the Everlasting Life. Indeed with Us they are among the chosen; the excellent" (38:45-47).

 

Of David, He says, "Our worshiper David, a man of might. He was ever turning in repentance" (38:17), and, "We made his kingdom strong and gave him wisdom and decisive speech" (38:20).

 

Of Joseph, Allah says, "He (Joseph) said: 'Give me charge of the storehouses of the land, I am a knowledgeable guardian" (12:55).

 

Of Moses, Allah says, "He (Moses) said, 'If Allah wills, you shall find me patient.'" (18:69).

 

Allah mentions the saying of Shu'aib, "Surely, you will find me, if Allah wills, among the good" (28:27). And, "I do not desire to go behind you, taking for myself that which I forbid you. I seek but to reform as much as I can" (11:88).

 

Of Lot, Allah tells us, "To Lot, We gave judgment and knowledge" (21:74).

 

Allah tells us, "They raced with each other in good works and called on Us out of yearning and awe, and they were humble to Us" (21:90).

 

There are many hadiths which detail the fine qualities and characteristics of the prophets.

 

Prophet Muhammad salla, described the noble lineage of Prophet Joseph, saying, "The noble son of a noble son, of a noble son of a noble man, Joseph, son of Jacob, son of Isaac, son of Abraham the prophet., son of a prophet, son of a prophet, son of a prophet."

 

He also said, "The eyes of the prophets slept, but their hearts did not sleep."

 

Abu Hurayrah heard the Prophet salla say, "Recitation was made easy for him. He would order his mount and turn it loose, and would finish his recitation before his mount wandered off."

 

David ate only from the labor of his own hands and would ask Allah to provide for him from the work of his own labor so that he would not need to take anything from the treasury. Allah tells us, "And We softened iron for him, (saying) 'Make large coats of mail and measure their links well.'" (34:10-11).

 

Prophet Muhammad salla told his Companions, "The prayer Allah loves most is that of David, and the fast Allah loves most is that of David. He would sleep for half of the night, stand up for a third and sleep again for a sixth. He would fast alternate days. He wore wool and slept on hair. He ate barley bread mixed with salt and ashes.

 

Prophet Muhammad salla spoke of the trials of previous prophets saying, "Some of the prophets before me were tested with poverty ….  They preferred trials as you prefer gifts."

 

These reports have all been recorded and the perfect attributes of the prophets and messengers together with their good character, handsome features and qualities are well known. Should you read contrary to these reports in other books, know that the historian or commentator is among the ill-informed.

 

We have already spoken about several of the Prophet's praiseworthy qualities, his excellent virtues and perfect attributes, and brought you ample proof through reliable reports that all these qualities are truthful. However, one must be aware that these reports are but a sample and that there are so many more to learn, collect and study.

 

 

THE DESCRIPTION

 OF THE PROPHET

 BY TIRMITHI

 

 

The Cure

SAHIH-SHEFA

 

by

Supreme Justice Abulfadl Eyad,

died (1123CE - Islamic Year 544H)

Reported

by

Grand Muhaddith Habib Hafiz Abdullah Ben Sadek

Revised by

 Muhaddith Abdullah Talidi

 

An adaptation

by

Servant of Hadith, Shaykh Ahmad Darwish (Arabic)

Khadeijah A. Stephens (English)

Ayesha Nadriya (Indonesian)

Copyright © 1984-2011 Allah.com Muhammad.com. All rights reserved. Terms of Service - Copyright/IP Policy – Guidelines

 

 

 

 

 

 

 

 

 

The Description of the Prophet

 by Tirmithi

 

The essence of this work has been extracted from the collection of Prophetic Quotations by the famous compiler and transmitter Imam Tirmithi

 

Prophet Muhammad’s  Genealogy

 

His parents were Aminah daughter of Wahb and Abdullah son of Abd Al Muttalib, son of Hashim, son of Abd Manaf, son of Ksay,  son of Kilab, son of Murrah, son of Ka'b, son of Lu'ayy, son of Ghalib, son of Fihr, son of Malik, son of Nadir, son of Kinanah, son of Khuzayma, son of Mudrikah, son of Ilyas, son of Mudar, son of Nizar, son of Ma'ad, son of Adnan, up to Prophet Ishmael, son of Prophet Abraham, to Prophet Adam. Between Prophet Abraham and Prophet Adam there were approximately 30 generations amongst whom were prophets. Peace be upon all the prophets.

 

The Prophet’s  Noble Character, Nature and Physique

No written description of our beloved Prophet  can ever do justice to his exceptional beauty. Lady Ayesha, the wife of the Prophet, may Allah be pleased with her, described him as being more handsome than Prophet Joseph, whose handsomeness caused the wives of pharaoh's ministers to gasp when they caught sight of him as they ate causing their knives to slip and injure their hands. She said, "If the friends of Zulayka had seen the blessed face of the Messenger of Allah  they would have cut their hearts instead of their hands!"

 

The Prophet’s  Resemblance to Abraham

The Prophet   said, "The prophets were shown to me. I saw Moses, peace be upon him, he had a slender body, like a man from the tribe of Shanuah. I saw Jesus, peace be upon him, from all those I have seen, Urwah, the son of Masood is closest in resemblance to him. I saw Abraham, peace be upon him, and from all those I have seen I most resemble him. "

 

The Prophet’s  Face

His complexion has been described as being somewhat delicately wheaten in color or whitish with reddish tones. His face was luminous, almost round, but not round, and frequently compared to the beauty of the full moon when it reached its zenith.

 

He had a broad forehead and his eyebrows were separate and thick with densely fine hair. When the Prophet   became displeased a vein between his eyebrows became enlarged. His eyes were jet-black and his eyelashes long, mascared with kohl made from ithmid that he applied thrice to each eye before sleeping.

 

His nose was prominently distinguished. His cheeks were smooth and well covered whilst his proportionally perfect mouth was neither large nor yet small. His teeth were bright, and evenly spaced, however, the space between his front teeth was slightly larger. As for the thickness of his beard, it was dense.

 

His hair was slightly wavy, sometimes it was cut short and at other times he wore it nearly shoulder length. When his hair had the tendency to part itself in the middle he wore it that way, otherwise he did not dress it in that fashion. His habit was to use oil on his hair and in order not to soil his turban he would place a piece of cloth between it and his hair. When he was on pilgrimage to Mecca, he would shave his hair.

 

The Prophet   would dress his hair and his beard using his right hand. It was not his practice to dress his hair every day, in fact, he prohibited it, unless there was a valid reason, and would dress his hair every third day.

 

In later life, the Prophet   had several silver hairs on his temples. It has been reported that they ranged between fourteen and twenty. The accuracy of these reports is equally valid as they came over a period of time. One day, when Abu Bakr first noticed the silver hairs, he said, "O Messenger of Allah, you have become old," whereupon the Prophet   said, "The recitation of the chapters Hud, Waki'ah, Mursalat, Amma and Kukkirah have made me old."

 

The Prophet’s  Neck, Shoulders, Seal and Torso

The Prophet   had well-covered broad shoulders and between them lay the Seal of his prophethood. The seal was a piece of raised flesh approximately the size of a pigeon's egg surrounded by hair.

 

Between his broad chest and navel grew a fine line of hair, as for his bones they were large and well proportioned. He was a man of medium stature, neither thin nor fat.

 

The Prophet’s  Feet

The soles of his feet were fully fleshed whereas his heels were slim.

 

The Prophet’s  Manner of Walking

There are those who are of the opinion that he walked at a fast pace, whilst others say it means he leaned forward a little as he walked; and the third opinion is that he lifted his leg forcefully. We also learn that he walked briskly and took long strides rather than short ones. We do know that he never walked haughtily with his chest puffed out with pride, nor did he scuff his feet as he walked.

 

The Prophet’s  Manner of Looking

There are two hadith one of which says it was his custom to always look down towards the ground, and the other says that he gazed up towards the sky. The Prophetic quotations do no contradict one another as the Prophet   in day-to-day affairs, modestly looked towards the ground whereas when he awaited a Revelation he would look towards to sky. He never stared at anything.

 

The Prophet’s  Height

It has been reported that he was a little taller than the average man, however, when he was amongst tall people his height was miraculous altered so that he became taller than those in his company.

 

The Prophet’s  Age

Concerning his age scholars of Islam are of the opinion that there is a difference of opinion because some companions did not count the year he was born and the year he died. The consensus is that he was sixty-three years old when he was laid to rest.

 

The Prophet’s  Bathing

None of the wives of the Prophet   and his family, saw his private parts, neither did he see theirs.

 

The Prophet’s  Communication

When the Prophet   spoke to anyone, he would not just turn his face in order to converse, rather, he would either turn his whole body towards that person, or turn his face and torso in order to speak to the person directly; he was not proud man. It was not his practice to glance to the side when he spoke with anyone. His speech was deliberate and clear so that those sitting in his blessed company would remember what he said. When he wished to stress a point, he would repeat it three times.

It was not his custom to indulge in frivolous talk.

 

The Prophet’s  Manner of Leaning

Prophet   would lean against a pillow placed on his left side, however, he never leaned against anything whilst eating.

 

During his last illness, Fadl entered his room and found him wearing a yellow band around his forehead. After they had exchanged greetings he asked Fadl to tighten the band around his noble head, which he did. Then, he sat up and stood up supporting himself on Fadl's shoulder and entered the Mosque.

 

When the Messenger of Allah   was ill he would rest his head against one of his wives or companions. When he passed away, his head was leaning upon Lady Ayesha, may Allah be pleased with her.

 

The Prophet’s  Eating and Drinking

He ate with his right hand and would lick his fingers clean thereby using less water because water was scarce. Sometimes he used three fingers, at others five.

 

He never ate food from a table because it was not of their culture, nor a small plate, nor did he eat pita type bread. He ate from a leather cloth and did not cut his meat with a knife, rather, he would bite off a piece and chew it.

 

The Messenger of Allah   drank from a large wooden cup with a metal lining. He also drank from a water-skin with a cleaned spout.

 

When the Prophet   drank from the water of Zamzam, he stood. However, on most occasions he sat. He advocated drinking in smallish sips rather than gulping down all at once. (This blessed advice not to drink in one gulp is now proven to be detrimental to the liver and stomach).

 

The Prophet’s  Bread and Food

The Prophet’s bread was made from stone ground whole barley flour, which has a coarse texture and also whole wheat flour. A sieve was never used to refine the flour therefore large particles of grain often remained which were extracted. As for the quantity of bread, there was never sufficient bread in his household with which to fill his stomach.

 

Many a night he and his family would go to bed without having eaten because there was no food. It was the custom of the Holy Family to give away their food to those in need, seeking a reward from Allah, the Most High.

 

He advocated the use of olive oil not only for cooking but for massage. He also used vinegar and would eat the meat of fowl. He ate honey, the meat of goat and lamb with a preference for the meat of a shoulder of lamb.

 

Amongst the other things he ate were dates. One day the Prophet   found some dates that had fallen on the ground. He told his Companions he would have eaten them if he could have been sure they were not originally intended to be given in charity, for it is forbidden that he or his family should eat from charity. He also ate cucumber and water-melon with dates. Dates were also soaked in water to provide a sweet drink, however, they were never left long enough to ferment.

 

The Prophet   would drink water and milk. Lady Ayesha, may Allah be pleased with her, said that he liked a drink that was cold and sweet. When he was given milk he would supplicate saying, "O Allah, grant us blessing in it and increase it for us." He also told his Companions that there is nothing that serves both as food and water other than milk.

 

It was the custom of the Prophet   to feed his Companions before he, himself ate.

 

The Prophet’s  Manner before and after Eating

The Prophet   always said, "Bismillah" before he ate. He always ate with his right hand and would eat from the portion of food in front of him. After he finished eating he would thank Allah saying, "Praise be to Allah who fed us, and given us drink, and made us Muslims."

 

The Prophet’s  Sleeping

Before he slept, the Prophet   would lay down on his right side and supplicate, "O Allah, in Your Name I live and die." When he awoke he would supplicate, "Praise be to Allah, who restored to us life, having caused us to die and to Him shall be the Resurrection."

 

Lady Ayesha, may Allah be pleased with her, reported that before the Prophet   slept he would cup his hands together, blow on them then recite the chapters Al Ikhlas, Al Falak, and An Nas then wipe his hands over the parts of his body he could reach, this he did three times starting with the head, then his face, followed by the front part of his body.

 

The Prophet’s  Weeping

As previously explained, everything our beloved Prophet   did was out of humility, sincerity and love of Allah as well as seeking mercy for us. His crying was the same.

 

One day Abdullah, the son of Masood, was asked by the Prophet   to recite some of the Koran to him, whereupon Abdullah asked, "O Messenger of Allah   should I recite it to you when it has been sent down to you?" The Prophet   said, "I love to hear it from another person." So Abdullah started to recite the chapter "Nisa" When he reached the verse 41  'How then shall it be when We bring forward from every nation a witness, and bring you to witness against those!' tears flowed from both the Prophet's eyes.

 

Upon the death of one of the Prophet's daughters, Barakah, the longtime maid of the Prophet   who was with him when his mother died, started to weep loudly. The Prophet  drew her attention to it, for uncontrolled weeping is forbidden. Whereupon she said, "Do I not see you crying?" he replied, "This crying is not prohibited, it is a mercy from Allah." Then he said, "A Muslim is at peace at all times, even when his soul is being taken away, he is busy uttering the praise of Allah."

 

A Taste of the Prophet’s Humility

and Blessed Character

Allah, Himself testifies to the magnitude of the Prophet's character in the chapter "The Pen" verse 4  'Indeed, you are upon a mighty morality.'

The Prophet   never disdained to visit the sick, attend funerals or ride a donkey. He would accept invitations, even the invitation of those in servitude, such was his manner that he would never refer to them as "slaves" but rather as being "youths" and so placate their heart.

 

The Prophet   never hesitated to accept the invitation of the poor; even when they served bread and rancid butter, he neither refused nor offended them.

 

Our beloved Prophet disliked it if any one stood up when he entered.

When the Prophet   entered his house he would divide his time into three portions, one portion for Allah, another for his family, and the other for himself, yet from his own portion he would give half of his time to his close Companions who would visit him and ask questions, convey messages or requests from others. He taught his close Companions things which were beneficial for his entire nation and told them to convey whatsoever he taught them, and encouraged them to ask on behalf of those less able to present their question, and never withheld a reply. He never wasted time listening to gossip, but as a matter of etiquette he would join in the conversation of his Companions, no matter if they were speaking about religious or worldly affairs.

 

Lady Ayesha, may Allah be pleased with her, said that the Prophet   never hit anyone except in Jihad. Neither did he hit women.

 

The Prophet   respected and honored those who were respected and honored in their nation. He warned them of the punishment of Allah, mediated between people, praised and encouraged good deeds. He explained the harmful effects of bad things, removed and prevented them.

 

The Prophet   followed the middle course in all matters and never neglected to guide his followers. He was always truthful, and when he spoke to anyone that person felt the most honored.

 

When the Prophet   was asked for something, he never refused, and when he had nothing to give he would speak with kind words to the asker. The Prophet   never refused to answer the question of a traveler and would say, "When you see someone in need, help them."

 

When someone joined the Prophet   for any reason he would remain seated until that person left. His endearing disposition was not just for a few, but for everyone, he was like a father to them.

 

The Prophet   never thought it to be beneath him to mend his clothes nor help with the daily chores, and was always kind to children and would ask Allah to bless them.

 

It was not the Prophet’s custom to concern himself with idle conversation nor yet to interrupt when someone was speaking. His gatherings were full of knowledge, modesty, patience and honesty. He neither degraded nor disgraced anyone. If someone had sinned, it was not made public. Little ones were loved, the needy given preference whilst strangers and travelers were cared for.

 

Those in the household of the Prophet   loved him dearly, not once did he rebuke them for not having done a certain thing, nor did he ever ask why someone had done such a thing. He never used obscene language, nor did he shout and talk in the bazaars. It was not his way to avenge a bad deed with a similar deed, rather, he would forgive it and it would not be mentioned thereafter. He never sought faults in anyone.

 

Everyone received their rights, whether they were Muslims or non-Muslims. Even the unbelievers of Mecca testified to the honesty of the Prophet  .

 

The Prophet   was never short-tempered, nor did he humiliate anyone. He always greatly appreciated the blessings of Allah no matter whether they were small or great. He did not criticize his food, nor over-praise it.

 

The Prophet   never became angered over any materialistic matter. When someone exceeded the limits in religious matters or against the truth, he became angry in a way that no one could endure, and turned away. He either forgave the offender or paid no attention to him.

 

When the Prophet   was happy, it was as if he almost closed his eyes, as for his laugh, it was for the most part a smile in which his blessed front teeth glittered like shining white hailstones.

 

When the Prophet   gestured towards something he would do so with his hand rather than by just pointing with one finger. The scholars say that this was yet another act of his humility as he would raise one finger as reference to Allah.

 

When the Prophet   was surprised by something he would turn his hand. He often spoke and used his hands. Sometimes he would hit the palm of his right hand with the underside of his left thumb.

 

There was a time when the Companions went to the Messenger of Allah   complaining of their severe pangs of hunger and showed him the stones they had strapped against their stomach to stop it from swelling whereupon the Prophet   showed them the two stones strapped to his.

 

The Prophet’s gentleness overcame his anger and the more foolish a person acted towards him, the more patient he became.

 

The Prophet’s  Bed

Our beloved Prophet   slept upon a hard leather mattress stuffed with the fiber of palm trees. The mattress was so hard that the palm fiber marks left welt marks upon his blessed body when he arose.

 

The Prophet’s  Toothbrush

The Prophet   would clean his teeth with the splayed end of a miswaak twig.

 

The Prophet’s  Natural Fragrance and Use of Perfume

The Messenger of Allah   was blessed with a natural fragrance quite unlike any other in the world. It has been described as being more fragrant than either amber or musk. Such was its sweetness that when he perspired, his wives collected his perspiration and used it to perfume themselves.

 

The Prophet’s  Shoes

The Prophet   wore sandals with leather soles and two straps.

 

The Prophet’s  Ring

The Prophet   had a silver ring with a gemstone from Abyssinia which he used as a seal.

 

When Islam started to spread and the Prophet   began to write letters of invitation to Islam to the Emperor of Rome, the King of Persia, and so on, he was informed that none of these heads of state would accept a letter unless it bore a seal. The ring was made in either the 6th or 7th year after his migration to Medina.

 

The Prophet’s ring was inscribed on three lines, the first inscription read "Muhammad", the second "Messenger" and the third "Allah".

 

The Prophet’s  Fast

Other than the obligatory fast of Ramadan, the Prophet   observed voluntary fasts. Lady Ayesha, may Allah be pleased with her, said that after the migration to Medina the Prophet   did not fast an entire month except for the month of Ramadan. She also says in another Prophetic quotation that he would fast most of the month of Shaban.

 

We are also told the Prophet   would fast some days of a month and none at all in another. Of the days he is known to have fasted Monday and Thursday received his special attention. Lady Ayesha, may Allah be pleased with her, reported the Prophet   saying, "I was born on a Monday, and the sending down of the Koran commenced on a Monday." Abu Hurayrah, said that the Prophet   said, "Deeds are presented (to Allah, the Most High) on Mondays and Thursday. I desire that my deeds be presented whilst I am fasting."

 

Lady Ayesha, may Allah be pleased with her, said, "Some months he would fast on Saturdays, Sundays and Mondays, whereas in other months he would fast on Tuesdays, Wednesdays and Thursdays." She also said that the Prophet   did not fast on specific days, but whenever suitable. Abdullah, the son of Masood reported that he seldom fasted on a Friday.

 

The Prophet   would also fast on the 13th, 14th and 15th day of the Islamic month, also on the tenth of Muharram and the 10th of Thul Hijjah. After the Prophet's migration he observed some Jews observing the fast on the tenth of Muharram, which is the fast of Ashura. He asked them why they were fasting and was told that it was the day on which Allah, the Most High, saved Prophet Moses, peace be upon him, from Pharaoh, and that it was also the day on which Allah, the Most High, drowned Pharaoh. The Jews told the Prophet   that Prophet Moses, peace be upon him, would fast that day out of gratitude and happiness thereupon our beloved Prophet   said, "We are more entitled than you to follow Moses, peace be upon him." Thereafter the Prophet   ordered his followers to fast on that day. This fast was obligatory until the command came to fast the month of Ramadan, thereafter the Prophet   said it was voluntary. To distance the Islamic fast of Ashura from that of the Jews, the Prophet   would fast either the day before Ashura, or the day after as well as the day of Ashura itself.

 

The Prophet’s  Worship

Everything our beloved Prophet   did was an act of worship, and the following are but a few of the numerous examples.

 

Although he was absolutely sinless and promised the highest rank in Paradise, a rank in which no other prophet has attained, it did not prevent him from offering a magnitude of voluntary prayers.

 

Our beloved Prophet   would offer such long prayers that his legs became swollen. Lady Ayesha asked him why he offered such lengthy prayers when Allah had forgiven him all his sins. The Prophet   replied, "Should I not be a grateful worshipper?"

 

It was the Prophet’s practice to sleep after the Isha prayer for the first portion of the night, then awake to offer his voluntary prayers until the time one would take breakfast before fasting. At that time he would offer the last prayer of the night, which is the Witr prayer. Then, the Prophet   would return to his apartment and sleep until the call for the Dawn prayer was made, when he would make either the major or minor ablution in readiness for the prayer.

 

The voluntary night prayers of the Prophet   would commence with two short units of prayer followed by very long units of prayer that varied in number. Sometimes he would offer ten units of prayer followed by the Witr making a total of thirteen -- this number was never exceeded -- then other times he would offer eight units of prayer followed by the Witr prayer.

 

Whenever the Prophet   was unable to offer his prayer during the night, Lady Ayesha, may Allah be pleased with her, said that he would offer twelve units of prayer before mid-day. She also commented that he offered his prayers in the most perfect manner.

 

There was a time when Lady Ayesha, may Allah be pleased with her, asked, "O Messenger of Allah   do you sleep before you offer Witr?" He replied, "O Ayesha, my eyes sleep, but my heart remains awake." This blessed state is a special gift bestowed upon the prophets.

 

During Ramadan the Prophet   would offer many of the Taraweeh prayers in the Mosque, and told his Companions that those who stand with sincere faith and hope in prayer during the Night of Honor (Al Qadr) will have their sins forgiven. When he did not offer his Taraweeh prayer with the congregation he would offer them at home.

 

When he was ill, the Prophet   would offer his prayer sitting down until between thirty and forty verses remained when he would stand and recite them, then he would bow and prostrate, he did the same in the second unit of prayer.

 

Omar reports having offered two units of prayer before and after the mid-day prayer, and two units of prayer after the evening prayer and two units of prayer after the night prayer with the Prophet  .

 

The Prophet’s  Recitation of the Holy Koran

Lady Umm Salamah, may Allah be pleased with her, said, "He recited every word separately and distinctly." She also said, "He recited: 'Praise be to Allah, Lord of the worlds' and paused, then recited, 'the Merciful, the Most Merciful and paused. The Prophet   paused again after 'Owner of the Day of Recompense.'"

 

When Lady Ayesha, may Allah be pleased with her, was asked whether the Prophet   recited softly or audibly, she replied that he recited both ways.

 

One day Umm Hani who lived in Mecca, said she heard the recitation of the Prophet   from the roof-top of her house. Scholars say this was due to the stillness of the night when the voice travels further.

 

When the Prophet   opened Mecca, he rode his camel, Kaswa, reciting the following verses repeatedly, 'Indeed We have opened for you a clear opening, that Allah forgives your past and future sin, and completes His Favor to you, and guides you on a Straight Path.' (48:1-2). Muawiyah, the son of Korrah, who was one of the narrators of this Prophetic Quotation said that if he had not feared that people would surround him, he would have recited it in the same tone.

 

The Companion, Katadah, said that Allah gave every one of His prophets a beautiful feature and a beautiful voice, and that our Prophet   had both beautiful features and voice, but he did not recite in a melodious tone as is the custom of singers.

 

Conclusion

All those blessed to see Prophet Muhammad   could only describe his noble, blessed features by saying, "I have not seen anyone like the Messenger of Allah  neither before nor after him." Therefore, it is impossible for us in this day and age to comprehend the magnitude of his beauty, either physically or inwardly.

 

By attempting to mirror his ways there are tremendous blessings which are rich in reward.

 

May Allah praise and venerate our beloved Prophet Muhammad, the best of His creation.

 

THE TREMENDOUS VALUE

OF THE PROPHET salla

 HERE AND IN THE HEREAFTER

 

 

 

 

The Cure

SAHIH-SHEFA

 

by

Supreme Justice Abulfadl Eyad,

died (1123CE - Islamic Year 544H)

Reported

by

Grand Muhaddith Habib Hafiz Abdullah Ben Sadek

Revised by

 Muhaddith Abdullah Talidi

 

An adaptation

by

Servant of Hadith, Shaykh Ahmad Darwish (Arabic)

Khadeijah A. Stephens (English)

Ayesha Nadriya (Indonesian)

Copyright © 1984-2011 Allah.com Muhammad.com. All rights reserved. Terms of Service - Copyright/IP Policy – Guidelines

 

 

 

 

 

 

 

 

 

 

 

The Prophet’s salla Tremendous Value

 Here and in the Hereafter

The authentic and well known news narrating the esteemed value Allah has placed upon His Prophet salla together with his exalted position and nobility in this life and the Everlasting life.

 

There is no room to dispute that Prophet Muhammad salla is by far the most noble of all mankind, and that he is the Master of the children of Adam. Nor is there any doubt that he is in the Sight of Allah the one who is elevated to the highest station and rank, and the one who is nearest to Him. You should know dear reader the quotations that have reached us are innumerable and that we have limited ourselves to those that are authentic and well-known.

 

The Rank of the Prophet salla with his Lord

The reports of the rank of the Prophet salla with his Lord, the Mighty, the Glorified, His choice, raising his remembrance, most favored rank, mastery of the children of Adam, the specialty of his rank in this life and the blessing of his excellent name

 

The Prophet salla was asked when the prophethood was bestowed upon him and Abu Hurayrah tells us that he replied, "When Adam was between the status of body and spirit."

 

With regard to the excellence of the Prophet's lineage we are told by Al Asqa's son, Wathla that, the Messenger of Allah salla told them, "Allah chose Ishmael from the children of Abraham, and from the children of Ishmael He chose the children of Kinanah. From the children of Kinanah He chose the children of Hashim, and from the children of Hashim He chose the Koraysh, and He chose me from the children of Hashim."

 

In the following quotation Anas tells us that the Prophet salla spoke of his honored position saying, "I am the most honored of the children of Adam with my Lord, and I am not boasting."

 

Abbas' son reports the Prophet salla saying, "I am the most noble of the first and the last, and I am not boasting."

 

Lady Ayesha, Mother of Believers, may Allah be pleased with her, tells us that the Prophet salla said, "Gabriel came to me and said, 'I searched the east and the west of the earth and saw no man better than Muhammad, neither did I see a tribe better than the children of Hashim.'"

 

On the "Night Journey" Burak, (the heavenly white winged mount) was brought for the Prophet salla to ride and Anas tells us that it became frisky upon seeing the Prophet salla whereupon Gabriel said to Burak, "Would you do this to Muhammad? No one who has ever ridden you is more honorable to Allah than he." Upon hearing this Burak broke into a sweat. (Shaykh Darwish added: It is well known that Burak was the heavenly mount of the prophets, however, it had been centuries since he was last ridden. Burak was also aware of the esteemed rank of the Prophet, and it was this that caused him to become frisky, then when Gabriel spoke to him about it, he broke out in a sweat.)

 

Abu Hurayrah, together with several other Companions tells us that the Prophet salla said, "Five things have been given to me that no other prophet before me was given. Through terror being cast into the hearts of my enemies I was given help a month before I arrived. The earth has been made a mosque for me and a place of purity, therefore when the time for prayer arrives, any man of my nation is able to pray. The spoils of war which were unlawful to all previous prophets have been made lawful to me. I have been sent for all peoples. I have been given the intercession (on the Day of Judgement)."

 

In reference to the entire world, the Prophet salla said, "I was sent for all races, the fair and the dark." This last statement has been explained in two ways, the first is that "the dark" refers to the Arabs and "the fair" non-Arabs. The second explanation is that "the fair" refers to mankind and "the dark" to jinn who were created from fire and live in remote areas but there are also those who live among humans.

 

Abu Hurayrah also tells us that the Prophet salla said, "Through terror being cast into the hearts of my enemies, I was given victory, and I have been given the eloquences of all the words. While I slept, I had a vision in which the keys of the treasures of the earth were brought to me, and placed in my hands." In addition to this in another transmission is, "The rank of prophethood was sealed for all time by me."

 

Amir, Ukba's son narrates that the Prophet salla said, "On your behalf, I will go in advance before you, and I will be a witness for you. By Allah, I am looking at my Pool now. I have been given the keys to the treasures of the earth. By Allah, I do not fear that you will associate (another with Allah) after me, rather, I fear you will vie with one another for worldly gain."

 

Amr's son, Abdullah tells us that the Messenger of Allah salla said, "I am Muhammad, the unlettered Prophet, there is no prophet after me. I was given all the eloquences of words and their final meaning."

 

Omar's son tells us that the Prophet salla spoke of the end of the world saying, "I have been sent not long before the arrival of the Last Hour."

 

Abu Hurayrah tells us that, the Prophet salla spoke of the signs of prophethood given to previous prophets, saying, "Every prophet was given signs by which people would believe him, and I have been given the Revelation which Allah has sent down to me, and it is my hope that I will have the greatest number of followers on the Day of Resurrection."

 

Scholars of Islam have explained the meaning of the preceding quotation saying that it is the Koran, the greatest miracle given to Prophet Muhammad salla because it is unlike all the miracles of other noble prophets and it will remain as long as the world remains. The miracles of previous prophets appeared but did not remain and were present only during their life time. The Koran will remain generation after generation up until the Day of Resurrection.

 

Due to the enormity of this subject we have presented the explanation to the reader in a simplified manner and inshaAllah it will be addressed in greater detail in the book relating to miracles.

 

Our attention is drawn by Imam Ali, may Allah be pleased with him, that, every prophet was given seven noble persons, ministers, companions from his nation However, our Prophet salla was given fourteen and include, Abu Bakr, Omar Masood's son, and Ammar. Furthermore, ten of the Companions of the Prophet salla were guaranteed Paradise (Hamza, Jaffar, Ali, Hasan, Hussain, Al Miqdad, Abu Dharr, Hudhayfa, Salman and Bilal).

 

The Prophet salla said, "Allah protected Mecca from the elephant and gave His Messenger salla and the believers control over it. Such will not be permitted to anyone after me and it was made lawful for me for only one hour of one day." (Shaykh Darwish added: The elephants were brought to Mecca by Abraha to destroy the Ka'ba. The Prophet salla was permitted to fight in the Holy precinct of Mecca for just one hour on the day he Opened Mecca.)

 

Sairia, Al Irbad's son, said that the Messenger of Allah salla said, "Indeed, I am the worshipper of Allah, and the Seal of the prophets since Adam was set in clay. I will inform you about this: I am the supplication of my father Abraham, the glad tidings of Jesus, and the vision of my mother and as such, the mothers of the prophets see – and know that the mother of the Messenger of Allah salla saw as she gave birth to me, a light emitting from her that lit the palaces of Syria, till she saw them."  (Narrated by Ahmad son of Hanbal, Bazar and Al Byhaqi who judged this hadith to be authentic as did ibn Hibban, Al Hakim and confirmed by Hafiz ibn Hajar. Reported by Hafiz Abdullah Bin Siddique Al Ghumari, may Allah have mercy on them).

 

(To this Shaykh Darwish added: this negates the opinion of those who consider Lady Aminah to be merely among the people of an upright nature before Islam, and as such their "charity" is sent back to them. This prophetic saying is proof that, she is the first among the close friends of Allah (awlia) in Islam, and that she is the honorable mother of the family of the Prophet's house, since she saw with the eye of the close friends of Allah (awlia). Such high ranking status is referenced in the Divine hadith, "I will be his sight with which he sees". This means that she saw the palaces, not with her regular eyesight but with her son's light. Therefore, she endowed him with her best honor and milk, and he lit her before lighting the world.

 

Grammatically, the Prophet salla referred to himself as the second person with his mother, and bore witness that she saw the whole light, whereas others heard about it thereafter. The Prophet salla honored her and called her "Mother of the Messenger of Allah".  Her light, honor and happiness was inherited by Lady Khadijah, then her daughter Lady Fatima, may Allah be pleased with them).

 

Hafiz ibn Kathir in his Sahih (authentic) Seerah reported that Lady Aminah also saw the same light when she conceived the Prophet salla. He also mentioned in the same reference the blessing of the Prophet salla . Before his death, Shaykh Al Bani adhered to this and abandoned the Wahabi sect. Shaykh Al Bani became highly critical of the professed belief of the major Wahabi clerics - ibn Baz and Twigry - who maintain a similarity between human beings and Allah.

 

This is, in brief, the blessing of Allah to us of the understanding of this hadith. It is the undisputable authentic reference to the light of the prophethood, and no one should consider the false narration that says, "O Jabir, the first creation by Allah is the light of your Prophet", which its fabricator claimed to be reported in the Musannaf of Abdul Razzaq. There is no such saying in that reference or anywhere else, it is totally false).

 

Abbas' son spoke to his companions about the position of the Prophet salla saying, "Allah preferred Muhammad to the inhabitants of the heavens and all the other noble prophets." Whereupon his companions inquired about his excellence over the inhabitants of the heavens, so Abbas told them, "Allah says to the inhabitants of the heavens, 'If any one of them says: I am a god other than Him, We will recompense him with Gehenna (Hell). As such We recompense the harm doers'" (21:29). Whereas Allah said to Prophet Muhammad salla "Indeed, We have opened for you a clear opening that, Allah forgives your past and future sins, and completes His Favor to you, and guides you on a Straight Path" (48:1-2). Abbas’ companions then inquired about the Prophet’s excellence over the other noble prophets whereupon Abbas reminded them of the verse, "Allah says, 'We have sent no Messenger except in the tongue of his own nation, so that he might make everything plain to them. But Allah leads astray whom He will and guides whom He will. He is the Almighty, the Wise" (14:4) whereas Allah said to Prophet  Muhammad salla "We did not send you for all mankind except to bring them glad tidings and to warn" (34:28).

 

One day when Khalid, Madan's son was amongst the Companions they asked the Messenger of Allah salla to tell them more about himself, so the Prophet salla told them, "I am the answer to the supplication of my father Abraham, when he supplicated 'Our Lord, send among them a Messenger from them' (2:129). Jesus also gave the good news about me."

 

The Prophet salla said, "When my mother conceived me, she had a vision in which a light came from her that illumined the castles of Basra in Syria." Then he spoke of his suckling saying, "I was suckled by the tribe of Saad Bakr's son". Then the Prophet salla told them of the second occasion when his chest was opened, "I was herding some animals with my foster-brothers behind our tents when two men wearing white robes came to me. They held me tightly and split open my chest, from my throat down to my belly. Then they removed my heart and split it open. Then they washed my heart and chest with snow until they had cleansed it." One of the angels said to the other, "Weigh him with ten people of his nation," but I outweighed them. So he said, "Weigh him with one hundred of his nation," but I  still outweighed them. Then he said, "Weigh him with one thousand of his nation," but once again I outweighed them. Whereupon the angel said, "If you were to weigh him with all his nation he would still outweigh them all!"

 

Anas tells of the first time the Prophet's chest was opened saying, "Gabriel came to the Messenger of Allah salla as he was playing with some children. Gabriel took him and after having laid him down, he split open his chest to his heart and removed it. Then, he removed a clot saying, 'This is the would-be share of satan in you.’ Thereafter, he washed his heart with the water of Zam-Zam from a golden vessel and resealed it, and restored it to its place. The children went to his suckling mother saying, 'Muhammad has been killed!' Then he returned to them and they welcomed him, while his color still remained drained." Anas added, "I would see the marks of the stitching on his chest."

 

Abdullah, Masood's son said, "Allah looked into the hearts of His worshipers, and from among them chose the heart of (Prophet) Muhammad salla. Allah chose him for Himself and sent him with His Message."

 

 

 

 

 

THE MIRACLE OF THE NIGHT JOURNEY AND THE HEAVENLY ASCENT salla

 

 

The Cure

SAHIH-SHEFA

 

by

Supreme Justice Abulfadl Eyad,

died (1123CE - Islamic Year 544H)

Reported

by

Grand Muhaddith Habib Hafiz Abdullah Ben Sadek

Revised by

 Muhaddith Abdullah Talidi

 

An adaptation

by

Servant of Hadith, Shaykh Ahmad Darwish (Arabic)

Khadeijah A. Stephens (English)

Ayesha Nadriya (Indonesian)

Copyright © 1984-2011 Allah.com Muhammad.com. All rights reserved. Terms of Service - Copyright/IP Policy – Guidelines

 

 

 

 

 

 

 

 

 

 

The Miracle of the Night Journey and the Heavenly Ascent

 

The favoring of the Prophet salla with the miracle of the Night Journey from Mecca to Jerusalem, and the Heavenly Ascent. The conversation with his Lord, the seeing, leading the prophets in prayer, the ascent to the Lote Tree, and what he saw of the grand signs of his Lord.

 

(Shaykh Ahmad Darwish added: Judge Eyad, as well as Hafiz ibn Hajar, presents what has been handed down from one group of transmitters to the other regarding the Heavenly Ascent.

 

Since Judge Eyad, as well as Hafiz ibn Hajar are high ranking scholars of hadith they extracted and compiled the total of all hadith organizing the sequence of events during the Heavenly Ascent. While those whose knowledge of hadith is incomplete may suppose there are contradictions, which is not the case.

 

Judge Eyad, and the experts on this subject are of the opinion that the Prophet salla experienced a vision (during his sleep) spiritual ascent, which in turn, graduated him and introduced him to the real final miraculous actual physical ascent in both body and spirit.

 

This final state is the state that caused the unbeliever and hypocrites to debate because no one would be concerned to debate about a vision during sleep.

 

The unsurpassed expert scholar of hadith, Hafiz ibn Hajar, whose deep understanding and knowledge is acknowledged by all, was blessed with the ability to organize this threading of these hadiths from the source of this authentic story.

 

From Hafiz ibn Hajar's expertise we know that the beginning of this important event took place at night in the house of Umm Hani - which is in the valley of Abu Talib - where the Prophet salla happened to be sleeping. And, it was the roof of her house which was suddenly split open, and that it was that specific house to which the Prophet salla referred when he said "the house" because it was there that he stayed.

 

It was on that specific night  that Gabriel came to him, and took him from the house of Umm Hani to the Sacred Mosque where he rested as he emerged from the state between sleep and waking up. It was at that time that Gabriel took him to the door of the Ka’bah where the Prophet salla mounted Burak – the 'going up' mentioned in the hadith refers the elevation to the commencement of the Night Journey, whereas the Ascent to the heavens occurred in Jerusalem.

 

Hafiz ibn Hajar also sheds further light as he organized the multiple reported events which relate to the opening of the Prophet's chest, one of which occurred in preparation for Isra and Miraj. The first event narrates the removal of a minute particle, whereas the other openings are solely washing with the water of Zam-Zam and the filling of the Prophet's heart and chest with faith).

 

The miraculous Night Journey of Prophet Muhammad salla tells of his being the prayer leader of all the noble prophets, his conversation with Allah, his vision, his ascent to the Lote Tree (Sidrat Tree) of the Ending close to the Garden of Refuge, and speaks of the greatest signs of Allah seen by him during his journey.

 

Another of Prophet Muhammad's salla very special qualities are made known to us as result of this event added to which we learn more of the exalted degrees bestowed upon him on this account. This miraculous event is mentioned in the Holy Koran and further details are made known to us in the authentic prophetic quotations.

 

Allah says, "Exalted is He who carried His worshiper (Prophet Muhammad) totravel in the night from the Sacred Mosque (Mecca) to the Furthest Mosque (Jerusalem) which We have blessed around it so that We might show him some of Our signs. He is the Hearer, the Seer." (17:1)

 

And, "By the star when it plunges, your companion is neither astray, neither errs nor does he speak out of desire. Indeed, it is not except a Revelation which is revealed, taught by One who is Stern in power. Of might, he (Gabriel) stood firm while he was in the highest horizon; then he drew near, and became close he was but two bows' length or even nearer, so (Allah) revealed to His worshiper (Gabriel) that which he revealed (to Prophet Muhammad). His heart did not lie of what he saw. What, will you dispute with him about what he sees! Indeed, he saw him in another descent at the Lote Tree (Sidrat tree) of the Ending close to the Garden of Refuge. When there comes to the Lote Tree that, which comes his eyes did not swerve, nor did they stray for indeed he saw one of the greatest signs of his Lord." (53:1-18)

 

Muslims have absolutely no doubt about the occurrence of this great, miraculous event because Allah Himself testifies to it in the Holy Koran. There are a great number of authentic prophetic quotations that elaborate upon its detail and marvels to acquaint us still further with the very special qualities of our beloved Prophet salla. Some of the information has already been made known to you in previous books in this series, however, we will, Allah willing (inshaAllah), enlighten you with more indications to its magnitude.

 

Malik's son Anas tells us that he was told by the Messenger of Allah salla "Burak was brought to me. It was a white animal, somewhat taller than a donkey, yet smaller than a mule. Its step extended a distance that equaled the range of its vision (Shaykh Ahmad Darwish commented: this means it traveled at the speed of light). I mounted and rode it until I was brought to Jerusalem. I tied it to the tethering ring that the prophets used and thereafter entered the Mosque where I prayed two units of prayer. When I came out, Gabriel brought me two jugs, one of milk and the other of wine. I chose the one containing milk and Gabriel said, 'You have chosen the upright nature.'

 

Then he (Gabriel) ascended with me to the first heaven and asked for it to be opened and a voice asked, 'Who is it?' He replied, 'Gabriel'. Then the voice asked, 'Who is with you?' Gabriel replied, 'Muhammad'. The voice inquired, 'Was he sent for?' and he answered, ' He was sent for', whereupon the door was opened for us and I saw Adam who welcomed me and supplicated for me. Then we ascended to the second heaven and Gabriel asked for it to be opened, and a voice inquired, 'Who is it?' and he replied, 'Gabriel' and the voice asked 'Who is with you?' To which he replied, 'Muhammad'. It was asked, 'Was he sent for?' and he answered, 'He was.' And the door was opened for us, and there I saw the two cousins, Jesus, Mary's son and John, Zachariah's son. They welcomed me and supplicated for me. Then we ascended to the third heaven and the same thing happened and the door was opened for us and I met Joseph, he had been given half of all the beauty, and he too welcomed me and supplicated for me. Then we ascended to the fourth heaven and the same thing occurred. There I saw Idris (Enoch) and he welcomed me and supplicated for me. (Of Idris) Allah says, "Idris, he too was of the truth and a Prophet" (19:57). Thereafter, we ascended to the fifth heaven and the same thing occurred. Aaron was there and he welcomed and supplicated for me. Then, we ascended to the sixth heaven, and the same thing occurred, and there I saw Moses who welcomed and supplicated for me. Thereafter we ascended to the seventh heaven and the same thing occurred and I saw Abraham leaning against the "Bayt Al Ma'mur (the Crowded House) pilgrimaged by seventy thousand angels in the heavens who enter but do not emerge.

 

Then he took me to the Lote Tree of the Ending, its leaves are like the ears of elephants, and its fruits are like earthenware vessels. When a command from Allah covers it, that which is covered is transformed, in a way that no creature is capable to describe on account of its absolute beauty. Then, Allah revealed to me what He revealed, and He obligated fifty prayers during each day with its night. Then I descended to Moses, and he asked me, 'What has your Lord obligated upon your nation?' I told him 'fifty prayers' so he told me, 'Go back to your Lord and ask Him to lighten it, your nation will never be able to do that. I tested the Children of Israel and know from experience.' So I went back to my Lord and requested, 'My Lord, lighten it for my nation.' So He reduced it by five, and I returned to Moses and told him, 'He reduced it by five for me.' Moses said, 'Your nation will not be able to do that, go back again to your Lord and ask Him to lighten it.' I kept going and coming between my Lord and Moses until Allah said, 'Muhammad, they are five prayers throughout each day with its night. Each prayer counts as ten, equivalent to fifty prayers. Whosoever intends to do something good, but does not do it, a good deed will be written for him. If he does it, ten will be written for him. Whosoever intends to do something bad but does not do it – nothing will be written against him. If he does it, then one bad deed will be recorded.' Then I returned to Moses and told him and he said, 'Go back to your Lord and ask Him to lighten it.' Whereupon the Messenger of Allah said, ‘I have gone back to my Lord so often, I am shy before Him.’"

 

A fine detail of the preparatory Heavenly Ascent was narrated by Abu Dharr who tells us that the Messenger of Allah salla said, "The roof of my house was split open, and Gabriel descended and opened my chest and washed it with water from Zamzam. Then he brought a gold dish filled with wisdom and belief which he poured into my chest and then sealed it. He took me by the hand and ascended with me to the heavens." (Please refer to our first introductory note relating to: Judge Eyad and Hafiz ibn Hajar in which Hafiz ibn Hajar unifies the sequence by organizing all the threads into just one thread based upon his vast comprehension of event. There are many other authentic hadith which add more details to the event, both in the introductory phase of visions and of the actual. Judge Eyad continues to throw more light upon the Night Journey by drawing our attention to the reports of several Companions).

 

Shehab's son tells us, "Every Prophet except Adam and Abraham said to me (Prophet Muhammad). 'Welcome to the righteous Prophet and the righteous brother'. Adam and Abraham said, 'a righteous son.'"

 

Abbas' son, reports that the Prophet salla said, "Then he (Gabriel) ascended with me until I reached a level plain where I heard the scratching of pens."

 

Sa'sa'a son, Malik tells us of the Prophet's conversation with Moses, he said, "As I passed Moses, he wept. He was asked, 'Why do you weep?' Moses replied, 'Lord, this is a young man who was sent after me, and more of his nation will enter Paradise than those of my nation." (Shaykh Darwish added: You may be curious why Moses wept. It is because he will have a lesser number of people who worship and praise Allah alone, whereas Prophet Muhammad is happy because he will have a greater number of worshipers who praise Allah alone because he was instrumental in guiding them.)

 

Abu Hurayrah, tells us that the Prophet salla said, "I saw myself in a group of prophets and when the time for prayer arrived I lead them in the prayer. A voice said, 'Muhammad! This is Malik, the guardian of the Fire, so greet him' so I turned around, but he greeted me first.'

 

Masood's son tells us, "He (Gabriel) brought me (the Prophet) to the Lote Tree of the Ending, which is in the sixth heaven. Whatever rises from the earth (of good deeds) reaches it, and there it is received. Whatever comes down to it, it is received there. Allah says, "When there comes to the Lote Tree that, which comes" (53:16). He said, "spreading out of gold."

 

In another version it reads, "The Messenger of Allah was given three things. He was given the five prayers, the seals of the "Cow" chapter, and the pardoning  the major sins of his nation for those of his nation who did not associate anything with Allah." (Shaykh Darwish added: Humans cannot penetrate their limitation because they are as if veiled. The Creator is never absent, but at the same time He is unreachable through the limitation of our human eyes, however, later in Paradise the believer will see Him.)

 

The reality of the Prophet's Night Journey

The reality of the Prophet’s Night Journey and Heavenly Ascent in person, meaning by body and soul, in which there is no status of sleep.

 

Most of the Companions, including, Abbas' son. Jabir, Anas Hudhayfa, Abu Hurayrah, Sa'sa'as son Malik, Abu Habba Al Badri, Masood's son, Ad Dahhak, Jubair's son Sa'id, Katada, the son of Al Musayyab, Shehab's son, Zayd's son, Al Hasan Al Basri, Abraham, Masruk, Muhjahid, Ikrima and Jurayi's son, believe that he went on the Night Journey in his physical body while he was awake. This opinion is upheld by the majority of jurists, scholars of hadith, theology, and by those who explained the Holy Koran.

 

Allah says: "Exalted is He who carried His worshiper to travel in the night from the Sacred Mosque to the Furthest Mosque which We have blessed around it so that We might show him some of Our signs. He is the Hearer, the Seer" (17:1).

 

When the Koraysh asked the Prophet salla (about Gabriel and the Angelic Assembly) Abu Hurayrah tells that the Prophet salla said, "The Koraysh asked me about my Night Journey. They asked me things of which I was unsure (because he did not record trivial matters) and I became more upset than I had ever been, then Allah raised it in front of me so I could look at it."

 

Rebuttal to Those Who Say the Night Journey

 Was Just a Dream

(Shaykh Darwish commented: There are some people, who lived many centuries after the Ascent and Night Journey took place, who claim the event was a dream. To support their opinion they quote the verse, "We did not make the vision (ru'yah) which We showed to you…. except to be a trial for people" (17:60). Accordingly, they named the Night Journey and Ascent as being a vision, while the Isra verse negates such, because He said, "Exalted is He who carried His worshiper (Prophet Muhammad) to travel in the night from the Sacred Mosque to the Furthest Mosque which We have blessed around it so that We might show him some of Our signs. He is the Hearer, the Seer."  (17:1)" And no one can say that the Night Journey was while he was sleeping. Also, the word "trial" in (17:60) proves that it is the sighting of an eye because a vision has no trial in it, and no one will deny a vision regardless of how far its distance!)

 

There is no disagreement among scholars that, the verse, “When We said to you, 'Indeed, your Lord encompasses all people.' We did not make the vision which We showed to you, and the tree cursed in the Koran except to be a trial for people, and We frighten them, but it only increases them in great insolence. (17:60) was revealed with regard to the decision taken by Prophet Muhammad salla at Hudaybiyah, and relates to the disappointed, would-be pilgrims.

 

Those people who claim the Night Journey to be simply a vision rather than an event quote this verse to support their claim yet at the same time choose to overlook the first verses of the same chapter, which clearly speak of the Night Journey. Allah says, "Exalted is He who carried His worshiper (Prophet Muhammad) to travel in the night from the Sacred Mosque to the Furthest Mosque which We have blessed around it so that We might show him some of Our signs. He is the Hearer, the Seer" (17:1). These mistaken people, also choose to ignore the fact that Abu Bakr, the first Caliph accepted the reality immediately, and never interpreted it otherwise.

 

The Arabic word "ru'yah" means vision. Added to this rebuttal is the statement  found in the opening verse of the same chapter distinctly named "The Night Journey". In that verse Allah says, "Exalted is He who carried His worshiper to travel in the night" (17:1). This statement disproves the claim of the deniers, because one cannot say about someone who is asleep that he traveled on a journey.

 

In conclusion, had the event been just a dream, the unbelievers would never have raised an objection to it as anything can happen in a dream. Also, if it had not been a reality then it would negate a major essential principal of Islam namely the obligation of the prayer. It would also negate the meeting and leading of the prophets in prayer, and Gabriel coming to take the Prophet salla up using Burak which was the same mount used to carry prophets before him.

 

Did the Prophet salla see his Lord?

(Shaykh Ahmad Darwish commented: The under mentioned report of Abbas' son is in reference to the Paradise status of the Prophet salla, as the Prophet salla sees Allah in Paradise with the eyes of Paradise, and remember, he had already entered Paradise on the Night of Ascent. On the other hand Lady Ayesha’s report was referring to the opposite, which is that of a physical appearance like the unbelievers of Mecca see their idols or their location.

 

Allah said, "so (Allah) revealed to His worshiper that which He revealed". Allah revealed to the Prophet salla His Mighty, Unseen Kingdom where he saw and witnessed the wonders of the angelic realm that can neither be expressed in words nor yet is it possible for human intellect to endure seeing or hearing, not even in its minutest atom. One must realize that the Prophet salla was given powers far in excess of our own. For example, he was given the strength and power to receive the intensity of the Revelation, the witnessing of the communing of the angelic hosts, the Night Journey from Mecca to Jerusalem when he was carried by Burak at the speed of light and thereafter his ascent through the heavens to the furthest limit. Regarding his everyday affairs he told his Companions that Allah feeds him and gives him to eat and drink, and that although his eyes slept his heart was always awake, all of which is beyond our reach. This exceptional blessing from Allah is far beyond our capacity to understand, and if one were to attempt such understanding then one's mind would become paralyzed. This fact is important to understand before progressing to the hadiths of Lady Ayesha and Abbas' son relating to the seeing of his Lord). 

 

Opinions varied amongst the first generation of Muslims, as to whether or not Prophet Muhammad salla saw his Lord. Amongst those who reject this concept is Lady Ayesha, may Allah be pleased with her, who, when asked by Masruk, "O Mother of Believers, did Muhammad see his Lord?" She replied, "My hair is standing on end at what you have said. There are three things, whosoever has told you that Muhammad saw his Lord, indeed he has lied." Then she recited the verse, "No eye can see Him, though He sees all eyes. He is the Subtle, the Aware" (6:103). Masood's son said the same as Lady Ayesha.

 

Abbas' son stated, "He (the Prophet salla) saw Him with his eyes". This opinion of Abbas' son is very well known among the scholars. (Abbas' son and Lady Ayesha are in fact in agreement with each other's statement and are not as it might appear on the surface to be in contradiction with each other, rather they approached the 'seeing' from different aspects).

 

The most accepted opinion is that the Prophet salla did in fact see his Lord with his eyes (meaning with the eyes of Paradise), and the statement of Abbas' son is reiterated in many transmissions. Abbas also draws our attention by reminding us that Prophet Moses, peace be upon him, was selected by Allah with speech (again without ear, or sound), and that Prophet Abraham, peace be upon him, was selected for a close friendship with Allah, and finally Prophet Muhammad salla was gifted with a vision of Him. To support this opinion are the verses, "His heart did not lie of what he saw. What, will you dispute with him about what he sees! Indeed he saw Him ('Him' can refer either to Allah or Gabriel) in another descent" (53:11-13).

 

Abdur Razzaq, Hammam's son said, "Such was the conviction of Hasan Al Basri that he would swear by Allah that Prophet Muhammad salla saw his Lord." A theologian said that when Abu Hurayrah was asked, "Did Muhammad see his Lord?" He replied, "Yes."

 

The authentic transmissions relating to the Prophet salla seeing His Lord are numerous. An-Naqqash said that Ahmad, Hannbal's son said, "The meaning of Abbas' son's statement is that he saw Him with his eye!" He repeated this phrase so many times until he ran out of breath.

 

As for Sa'id, Jubair's son he said, "I do not say that he saw Him, nor do I say that he did not see Him."

 

Abbas' son, Ikrima, Al Hasan Al Basri and Masood's son differ in their interpretation of the verse. Abbas' son and Ikrima both say, "He (the Prophet) saw Him with his heart. Whereas Al Hasan Al Basri and Masood's son say, "He (the Prophet) saw Gabriel." Abdullah, the son of Ahmad, son of Hanbal said that his father said, "He (the Prophet) saw Him."

 

Ata's son draws our attention to the verse, "Have We not expanded your chest for you" (94:1), and says that this means that Allah expanded his chest in order to receive the vision whereas He expanded the chest of Moses for speech.

 

Al Ashari and his companions are all of the opinion that he saw Allah with his physical eyes, and said, "Each prophet is given a sign. Our Prophet was also given one. Out of all of the prophets he was selected to receive the vision of Him." A shaykh was somewhat hesitant and said, "There is no clear proof for it, however it is permitted for it to be so."

 

It is an indisputable truth that, it is conceivable for him to have seen Allah in this life, and there is nothing to make it logically impossible, (unless one describes Allah with a physique, in which case it would be impossible). The supporting proof that it is permissible in this life is, you will recall that, Prophet Moses asked for it, and it is impossible for a prophet not to know what is permitted for Allah, and what is permitted for himself. Undoubtedly, Moses would have only asked for something permissible, not something impossible. The fact of the matter is the actual sighting of Allah, and the witnessing of Prophet Moses is from the Unseen world, and none except someone who is taught by Allah has any knowledge of such.

 

Allah told Moses, "You shall not see Me. But look at the mountain, if it remains firm in its place, then you shall see Me" (7:143). This verse means that Moses would not be able to bear the seeing of Allah. To illustrate this, Allah made the mountain, which was far stronger and firmer than Moses' physical form, to be crushed and leveled.

 

Regarding the verse, "No eye can see Him" (6:103), there is no proof for whosoever says it is forbidden by the Words of Allah because there are several interpretations.

 

There are those, such as Abbas' son who say that they do not (physically) encompass  Him. None of these varying interpretations can be taken to mean that the vision of Him is forbidden or impossible.

 

Regardless of which opinion you read, you should understand that like all the Companions they never quantified Allah, nor did they address Him with a description which would indicate a dimension, location, nor as being confined by space or time."

 

Finally, there is no reason to make it impossible in this life. And there is no proof to deny that it happen to the Prophet salla so it is better not to discuss it and leave it to Allah who knows the matters of this world and the Hereafter.

 

The Prophet's conversation with Allah

In reference to the wondrous events of the Night Journey, Allah tells us, "so (Allah) revealed to His worshiper that which he revealed " (53:10). Most commentators say that Allah revealed to Gabriel, and thereafter Gabriel revealed it to Prophet Muhammad salla.

 

It is permissible to say that Allah spoke to Prophet Muhammad salla (without Gabriel) as there is nothing in the Islamic Law which definitively does not to allow its occurrence either to him or to any of His other selected prophets. If there was a proven sound Prophetic quotation, it would of course take preference to the opinions and be relied upon.

 

It is an established fact that Allah spoke to Moses and the proof is the definitive text of the Koran and it is grammatically emphasized. We are told in a transmission that Allah raised Moses' position to the sixth heaven, because it was there that Allah spoke to Moses. As for Prophet Muhammad salla Allah raised him above that heaven so that he reached the plain where he heard the scratching of pens. Therefore, how can it be claimed that it is impossible or even unlikely for the Prophet salla to have heard the speech of Allah in this manner?

 

Exaltations be to the One who sets apart those whom He chooses for whatsoever He wills and elevates some of the prophets above others!

 

The proximity of the Prophet salla and his nearness

The transmissions and prophetic quotations that relate to the Prophet's drawing near and his proximity during the Night Journey of which Allah says, "then he drew near, and became close he was but two bows' length or even nearer" (53:8-9) have been explained in several ways. "He drew near" and "became close" can refer to either Gabriel or Prophet Muhammad salla  - to each other - or that it could be in both cases Gabriel or Prophet Muhammad salla. Or that, it might be in reference to the Lote Tree of the Ending. This is the opinion of the major scholars of explanation.

 

Ar-Razi said that Abbas' son said that it is Prophet Muhammad salla who drew near and became close to his Lord.

 

It should be understood that 'drawing near' and 'nearness to' or 'from Allah' is not comparable to a nearness of place or even proximity in space, or human dimensions.

 

The drawing near to his Lord of our beloved Prophet salla and his nearness to Him is apparent on account of his honorable rank, the splendor of the lights, his witnessing of the secrets of the unseen world of Allah, coupled to His power and that kindness, coolness and generosity came to him from Allah.

 

With regard to the Prophet's words, "Our Lord (metaphorically) descends to the nearest heaven", this should be viewed by interpretation, because an aspect of descent is that of granting favors, subtleness, acceptance and kindliness.

 

In the part of the verse which reads, "Two bows' length or nearer." The consensus of scholars is that it refers to Gabriel, meaning, the Prophet salla physically close to Gabriel. (Lesser scholars say it refers to Allah, however, their interpretation is based on the understanding of the Divine Hadith in which Allah says, "Whosoever comes close to Me by the span of a hand, I come close to him an arm's length" which means these scholars negated physical distance and directions by giving this example.)

 

Abbas' hadith means that the Prophet salla saw Allah with the eye of Paradise.

 

As for the Companions, they were convinced by the statement of Allah that He is unlike any of His Creation. It did not entered their head for a moment that Allah has body parts comparable to that of a human, nor did they try to interpret His Divine Hadith because His description is beyond the comprehension of any human. The only similarity is the pronouncing of the words but not its meaning.

 

In later centuries when scholars were confronted by different civilizations in which their deities were subject to dimension, time, location and other earthly attributes, Muslim scholars did not waver in their belief that there is nothing like Allah, neither did they go into fine details, but when the situation needed to be addressed they would briefly alluded to such matters as being His attributes such as His Power, Mercy, Kindliness and such like.

 

There is no contradiction between the statements of Lady Ayesha and Abbas' son. Lady Ayesha was addressing the fact that the Prophet did not see Allah in a place and direction, whereas Abbas' son was referring to the Prophet salla sighting of Him through the eye of Paradise.

 

In conclusion, there are two schools of thought, one is the early generation - that is the Companions, their followers and their immediate followers (Tabien and Tabi Tabien) - who read it and reserved the meaning for Allah and did not question it. Whereas the following generation (Khalaf) interpreted it in keeping with the purity of the Koran and Hadith in order to spread Islam among those who had yet to hear about it.

 

 

 

THE  INTERCESSION

 OF

  PROPHET MUHAMMADsalla

 

 

The Cure

SAHIH-SHEFA

 

by

Supreme Justice Abulfadl Eyad,

died (1123CE - Islamic Year 544H)

Reported

by

Grand Muhaddith Habib Hafiz Abdullah Ben Sadek

Revised by

 Muhaddith Abdullah Talidi

 

An adaptation

by

Servant of Hadith, Shaykh Ahmad Darwish (Arabic)

Khadeijah A. Stephens (English)

Ayesha Nadriya (Indonesian)

Copyright © 1984-2011 Allah.com Muhammad.com. All rights reserved. Terms of Service - Copyright/IP Policy – Guidelines

 

 

 

 

 

 

 

 

The Favor of Prophet Muhammad salla on the Day of Resurrection

 

Anas tells us that one day the Prophet salla spoke of the events which will occur on the Day of Resurrection. He said, "When mankind are revived, I will be the first to emerge, and I will be their spokesman when they arrive. When they despair, I will give them good news. The Banner of Praise will be in my hand. I am the noblest of the children of Adam before my Lord, and I am not being boastful."

 

Abu Hurayrah reports that the Prophet salla said, "I am the first for whom the earth will split open and I will be robed in a robe of Paradise, and I will stand on the right of the Throne where no created being other than I will stand."

 

Abu Hurayrah also reported that the Prophet salla said, "I will be the Master of the Children of Adam on the Day of Resurrection, the first for whom the tombs split open, and the first to intercede and the first whose intercession is accepted."

 

Abu Sayeid Al Khudri tells us that the Prophet salla spoke of the position of all the prophets on the Day of Resurrection, saying, "On the Day of Resurrection I will be the master of the Children of Adam and the Banner of Praise will be in my hand, and this is not a boast. All the prophets from the time of Adam will come under my banner, and I will be the first for whom the earth splits open, and this is no boast."

 

Abbas' son tells us that the Prophet salla spoke of his accepted intercession and the opening of the Gates to Paradise, saying, "On the Day of Resurrection, I will be the bearer of the Banner of Praise, and this is no boast. I will be the first to intercede and the first whose intercession is accepted, and this is no boast. I will be the first to knock with the circular door knocker at the Gates of Paradise and they will be opened for me and I will enter accompanied by impoverished believers, and this is no boast. Amongst the first and the last I will be the most honored, and this is no boast."

 

Anas heard the Prophet salla say, "I will be the first of all people to intercede in Paradise, and I will be the one with the most followers." Anas also quoted the Prophet salla saying, "I will be the master of all people on the Day of Resurrection. Do you know why? Allah will gather the first and the last….." and quoted the well known hadith of the intercession.

 

The Prophet salla indicated that on that Day, it is he alone who will be given the mastery and intercession. This is because mankind will not find refuge in any other prophet and seek refuge with him. When a person is in need he seeks the help of a master, and on that Day it is Prophet Muhammad salla alone among all mankind who will be given mastery. There will be none to share with him or claim otherwise.

 

Allah says, "And who is the Owner of the Kingdom on that Day? Allah, the One, the Conqueror!" (40:16). Both this world and the Everlasting world belong to Allah, and those who laid claim to their kingdom will be severed, and there is no doubt that Prophet Muhammad salla will be given mastery over all people in the Everlasting Life.

 

Anas heard the Prophet salla say, "On the Day of Resurrection, I will approach the Gate of Paradise and ask for it to be opened. Its guardian will inquire, 'Who are you?' and I will reply 'Muhammad', whereupon he will say, 'I was ordered not to open the door to anyone before you.'"

 

The Pool of the Prophet salla

 

The following prophetic quotations describe the Pool of the Prophet salla :

 

Abdullah, Amr's son, said that the Prophet salla told them, "The length of a journey across my pool is that of a month. Its water is whiter than silver and its fragrance is sweeter than musk. Its vessels are like the stars in the heaven and whosoever drinks from it will never thirst again."

 

Abu Dharr reported a similar saying, but gave details that the length of the Pool is the distance between Aden and Amman (capital of Jordan) and Ailah (a city by the sea in Palestine) and that two spouts from Paradise flow into it (from the river of Kawthar).

 

Tsauban reported similar and added, "There are two streams, one of them from gold and the other from silver."

 

Haritha, Wahab's son said, "Or, the length of pool is between Medina and Sanna (capital of Yemen)."

 

Anas said, "The distance is between Ailah and Sanna."

 

Omar's son said, "The distance is between Kufa (a city in Iraq) and the Black Stone (in Mecca)."

 

The preceding hadith has been related by Lady Ayesha and over thirty Companions and may Allah be pleased with them.

 

The Friendship and Love of Allah to His Prophet salla

The favoring of Prophet Muhammad salla and his close friendship for the receivership of the Love of Allah.

 

There are many authenticated prophetic quotations that speak of our Prophet's selection over and above all of the creation of Allah as being "The beloved of Allah" and Muslims often refer to him by this title. (Shaykh Darwish commented:  There is a difference between the exalted titles of 'close friend' and 'beloved' and these will be explained in due course.)

 

The Prophet salla spoke of his closeness to Abu Bakr saying, "If I were to have taken a close friend other than my Lord, I would have taken Abu Bakr."

 

We are also informed that the Prophet salla said "Your companion (referring to himself) is the close friend of Allah" and this is endorsed by the transmission from Abdullah, Masood's son in his narration, "Allah took your companion (Prophet Muhammad salla) as a close friend."

 

Several of the Companions had gathered and waited for the arrival of the Prophet salla and during this time they spoke to one another about the ranks of the prophets. Abbas' son reported that when the Prophet salla came out he overheard their conversation, one of whom was saying, "How remarkable, Allah took Abraham from His creation as His close friend," Another said, "It is even more remarkable  that He spoke to Moses!" Whereupon another said, "Jesus is the word of Allah and His created spirit." And another said, "Allah chose Adam!" Having heard their comments, the Prophet salla greeted them and told them that he had heard what they were saying and noticed that they were amazed that Allah had chosen Abraham as a close friend, and confirmed that this was indeed so. Then he said, "You also expressed your amazement that Allah spoke to Moses, and this too is so. You also spoke of Jesus as being the created spirit of Allah, and this is so, and that Adam was chosen and this is so. I am the beloved of Allah, and I am not boasting. From the first to the last I am the most honored of all, and I am not being boastful."

 

There are differences in opinion regarding the terminology "close friend" and the root word from which it is derived. There are those who say the Arabic word "khalil", meaning 'close friend', also bears the definition of "devoted to Allah." This is because people who attain such a rank of devotion, or love of Allah are not detached from one another. Another opinion is that the word "khalil" is the root of the word derived from "taking a matter to be pure."

 

Prophet Abraham was called the close friend of Allah "khalilu'llah" on account of the ultimate intensity of his devotion to Allah. The friendship of Allah to Abraham was that He made him victorious and a role model. On the other hand, there are those who define the root of "khalil", which is "khulla" meaning "in need" as being "a poor person in need". Abraham was known by this title because his need was only in his Lord and he was devotedly dependant upon Him for his needs and did not depend upon others.

 

Abu Bakr Furack's son defined the word "khulla" with the meaning of "pure love" that necessitates a person being singled out for the purpose of being infused by secrets."

 

It has also been said that the root of the word "khulla" is love, and incorporates kindness, help, raising and intercession. This is founded in the verse that reads, "The Jews and Christians say, 'We are the children of Allah and His loved ones.' Say (Prophet Muhammad), 'Why then does He punish you for your sins?' (5:18). It is inconceivable that if a person is beloved that, he should be punished for his sins! (Shaykh Darwish commented: The Prophethood has perspectives between people and the prophet, whereas the friendship has a perspective between Allah and Prophet Muhammad salla  which makes it very special.)

 

It has been said that 'khulla' is stronger than offspring because Allah said, "Some of your wives and children are enemies, so beware of them" (64:14), whereas enmity cannot be linked to khulla.

 

Because of their devotion to Allah, both Prophets Abraham and Muhammad, peace be upon them, were titled "close friends." They looked to Him for all their needs and severed themselves from needing anyone else. And, it was either because of the greatness of the concealed kindness of Allah to them, and the disclosed knowledge of the Divine secrets they received, as well as the matters of the Unseen worlds and faith with which they were infused in their inner self that they forsook other means and causes. Or, because their hearts had been purified from anything other than Him, so that love for anything else was prevented from reaching them. For this reason a scholar said, "A person who is 'khalil' is one whose heart has no room for anyone other than Allah."

Accordingly, the same scholar is of the opinion that this is what the Prophet salla referred to when he said, "If I were to have taken a close friend other than my Lord, I would have taken Abu Bakr, however, in Islam there is brotherhood."

 

Opinions vary among the knowledgeable of the matters relating to the heart as to which is the higher degree and the question arises is the degree of close friendship, or the degree of love the higher? On the other hand there are those who consider both degrees as being equal to one another saying that the beloved is a close friend and a close friend is also the beloved. But then, Prophet Abraham was given the degree of close friendship and Prophet Muhammad, peace be upon them both, was given the beloved status.

 

In support of the opinion that the degree of friendship is higher, one of the scholars quotes the saying of the Prophet salla that, says, "If I were to have taken a close friend other than my Lord …" but he did not do so and we find him using the word 'love' to his daughter Lady Fatima, her sons, as well as Osama and others.

 

The consensus of most scholars is that "love" is higher than "friendship". To sustain this opinion they use as their proof that Prophet Muhammad salla was given the title of the "Beloved" whereas Prophet Abraham, peace be upon him, was titled "Close Friend".

 

One must examine the human basis of love and know that it is the inclination of what the beloved finds pleasing. The love of Allah is not connected to unessential matters. Rather, His love for His worshipers is comprised of happiness, protection, success, and affairs that bring him/her closer and His Mercy that overflows upon the recipient. The highest degree is reached when the veils of the heart are removed so that the worshiper sees Him with his heart and looks at Him with his inner eye. This is supported by the Divine quotation that tells us, "When I (Allah) love him I am his hearing by which he hears, the sight by which he sees, and his tongue by which he speaks." One should understand by this that there is nothing better for a worshiper other than seclusion for the sake of Allah, devotion to Him, the turning away from anything other than Allah, the purity of the heart and sincerity of actions for the sake of Allah.

 

Lady Ayesha, may Allah be pleased with her, was asked about the Prophet salla, and she said, "His character was the Koran."

 

It is an undoubted fact that Prophet Muhammad salla was blessed to be the receiver of not only the quality of close friendship but also the very special quality of love.

 

When the unbelievers said, "Muhammad means we should love him just as the Christians love Jesus, the son of Mary", Allah sent down the verse that reads "Say, (Prophet Muhammad), 'If you love Allah, follow me and Allah will love you and forgive your sins" (3:31). And His anger towards them becomes apparent in the following verse that tells us, "Say, 'Obey Allah and His Messenger.' But if they turn away, then truly, Allah does not love the unbelievers" (3:32). In this verse Allah increased the honor the Prophet salla. Note how He issued the command to obey His Prophet salla in connection with obedience to Himself – this is followed by the warning if they choose to turn away, "then truly, Allah does not love the unbelievers."

 

A theologian explained the difference between the two ranks of the love of Prophet Muhammad salla  and the close friendship of Abraham. He said that, the

close friend reaches Allah through hope. To support his explanation, he quoted the verses, ""and whom I am eager shall forgive me my sins" (26:82). Whereas He indicated that the beloved, Prophet Muhammad salla reaches Allah by Allah in the verse, "that Allah forgives your past and future sins, and completes His Favor to you and guides you on a Straight Path" (48:2)

.

It has also been said, the limit of the close friend is the desire for forgiveness, whereas the one who is the beloved is absolutely certain that he will be forgiven.

 

We refer back to Prophet Abraham whose rank is that of the close friend and the verse in which he said, "and whom I am eager shall forgive me my sins" (26:82) and now to the verse, "Allah will not degrade the Prophet and those who believe with him. Their light will run before them on their right hands" (66:8).

 

When affliction came upon the 'close friend' Abraham, he said, "Allah suffices me." Whereas Prophet Muhammad, the Beloved salla was told by Allah, "O Prophet, Allah suffices you and whosoever follows you of the believers" (8:64).

 

The 'close friend' Abraham said, "And appoint me a tongue of truthfulness among the latter" (26:82). Whereas Prophet Muhammad, 'the Beloved', was told, in the verse, "Have We not raised your remembrance?" (94:4).

 

The ‘close friend’ said, "Turn me and my children away from worshipping idols" (14:35).

 

Whereas the ‘Beloved’ was told, "O family of the house, Allah only wishes to distance fault from you, and to cleanse you" (33:33).

 

The preceding information is sufficient, to give one a glimpse into the superiority of the rank, degrees and status of Prophet Muhammad salla and to the inform you of the opinions of the scholars of Islam. Allah says, "Each human works in his own manner. But your Lord knows very well who is best guided on the way" (17:84).

 

The Favored Intercession of Prophet Muhammadsalla

on the Day of Judgement

 

Allah tells Prophet Muhammad salla "Perhaps your Lord will raise you to a praiseworthy station" (17:79).

Omar's son said, "On the Day of Resurrection people will come kneeling. Each nation will follow their prophet asking, 'O so-and-so, intercede for us!' And this will continue until the intercession is given to Prophet Muhammad salla. It is on that Day that Allah will raise Prophet Muhammad salla to the Praiseworthy Station."

 

Omar's son said, "He (The Prophet) will advance, and with the circular handle, knock at the Gates of the Paradise. It is on that Day that Allah will grant him the promised Praiseworthy Station."

 

One day the Prophet salla spoke of a choice he had been given, and Abu Moses Al Ashari tells us he said, "I was given a choice of either having half of my nation enter Paradise, or being granted the intercession. I chose the intercession because it is more encompassing. Do you think that it is on behalf of those who fear Allah? Rather, it is for those who fall into error and sin."

 

Habibah’s mother heard Prophet Muhammad  salla say, "I was shown by Allah what will happen to my nation after me. They will shed the blood of one another, and this also occurred in previous nations, and the same will happen to them. Because of this I asked Allah that on the Day of Resurrection He grants me permission to intercede on their behalf, and this He has done."

 

Hudhayfah informs us, "Allah will gather mankind altogether, after the Caller has called them on a high plain where they can hear and see the caller. They will be barefoot, and as naked as when they were created. All will be silent, no one will speak, except by the permission of Allah. There will be a call, 'Muhammad.' And he will reply, 'Obedient with happiness to You! Goodness is in Your Hands, evil is not (attributed) to You. The one You guide is guided, and Your worshiper is here in Your presence, Yours, to You. Except with You, there is no place of safety or refuge. You are the Blessed and Exalted. Glory be to You, the Lord of the House.'" Hudhayfah also said, "that is the Praiseworthy Station of which Allah has spoken."

 

Jabir, Abdullah's son asked Yazid Al Faqir whether he had heard something about the station of Prophet Muhammad salla. Yazid replied that he had and said, "It is the Praiseworthy Station of Muhammad through which Allah will release from the Fire whosoever comes from it." Then he recalled the famous prophetic quotation of intercession that speaks of the release of people from Hell saying, “The people asked the Messenger of Allah salla “O Messenger of Allah salla will we see our Lord on the Day of Resurrection? The Messenger of Allah salla replied, “Do you doubt that you will see the moon on the night of the full moon?” They replied, “No, O Messenger of Allah salla. He asked, “Do you doubt that the sun is not a cloud?” They replied, “No, O Messenger of Allah salla. He said, “You will see Him as well ….”  The hadith is lengthy and as it continues it mentions the people of Hell. “The Messenger salla said, “When the judgment of Allah upon His worshipers has reached its conclusion, and He wished on account of His Mercy to bring forth people from Hell, He will order the angels to bring forth from it anyone who did not associate anything with Allah from among those who say ‘There is no god except Allah’. So they (the angels) will recognize them on account of the signs of prostration upon their foreheads because Hell does not consume the children of Adam upon whom are the traces of prostration, that is because Allah has forbidden those parts be consumed by Hell. And they will emerge burned from the Fire, whereupon the water of life will be poured upon them and they will be revived just as a seed is revived in the spring. 

 

The Assembly on the Day of Resurrection

 and the Intercession of Prophet Muhammad salla 

 

There are many authentic prophetic sayings relating to the Prophet's exalted and honored position on the Day of Resurrection.

 

Anas and several other Companions reported that the Prophet salla said, "Allah will join the first and the last, on the Day of Resurrection. They will be concerned or given thoughts with which they will say, 'If only we could seek intercession with our Lord!'" It is also reported that, "People will surge and search amongst each other."

 

Concerning the circumstances of that Day, Abu Hurayrah tells us of the occasion when the Prophet salla spoke giving more details of the Day of Resurrection saying, "On that Day the sun will be very near to mankind and they will undergo unbearable suffering and distress. They will say among themselves, 'Is there no one to intercede for us?' And they will go to Adam and say, 'O Adam, you are the father of mankind. Allah created you with His Hands and breathed into you of His (created) spirit, and let you live in His Paradise, and commanded the angels to prostrate in your direction, and taught you the names of everything. Won't you intercede for us with your Lord? Don't you see our condition and the intense suffering that has overtaken us?' Adam will say, 'My Lord is angry today in a way in which He has never been angered before, and He will never be angered like it again. He forbade me to eat of a certain tree but I disobeyed Him. I am afraid for myself, for myself, for myself. Go to someone else. Go to Noah.'

 

So they will go to Noah and say, 'O Noah, you were the first Messenger to the  people on earth, and Allah called you a grateful worshiper. Look at our condition, see how we suffer. Won't you intercede for us with your Lord?' He will tell them, 'My Lord is angry today, in a way in which He has never been angered before, and He will never be angered like it again. I am afraid for myself, for myself, for myself, and he will mention the mistake he made when he asked his Lord without knowledge and say 'Go to someone else; go to Abraham, the close friend of Allah.' (In another narration his error is mentioned as being, 'I supplicated against my nation').

 

So they will go to Abraham and say, 'O Abraham, you are the Prophet of Allah, His close friend, chosen from the inhabitants of the earth, please intercede for us with your Lord. You can see the predicament we are in!' Abraham will tell them, 'My Lord is angry today, in a way in which He has never been angered before, and He will never be angered like it again. I was ambiguous in my speech three times - myself, myself, myself, therefore go to someone else, go to Moses. 'He is the worshiper to whom Allah gave the Torah and with whom He brought close to speak.

 

So they will go to Moses and say, 'O Moses, you are a Messenger of Allah, please intercede for us with your Lord! Can't you see our condition?' He will say, 'My Lord is angry today in a way in which He has never been angered before. And he will mention his error that he killed a person. I am afraid for myself, for myself, for myself, go to someone else, go to Jesus, he is the created spirit by Allah and a Word created by Him.

 

So they will go to Jesus and he will say, 'I do not have what you want, go to someone else, go to Muhammad. He is the worshiper whose past and future sins (being subject to protection from sin) have been (in the status of being) forgiven.'

 

Then they will come to me and I will say, 'This I will do.' I will go, and ask the permission from my Lord, and He will grant me that permission. Then, when I see Him, I will fall prostrate before my Lord, (under the Throne). In another rendering, 'I will stand before Him, and praise Him with such praising that I could never aspire too, except through the inspiration of Allah.' Also, 'Allah will reveal His praises to me, such excellent praising that has never been granted to anyone before me.'

 

In addition Abu Hurayrah narrated that the Prophet salla said, "Then it will be said, 'O Muhammad, raise your head, and supplicate, you will be given, intercede and your intercession will be accepted.' Thereupon I will raise my head, and supplicate. 'My nation, O Lord, my nation. O Lord, my nation, O Lord.' And Allah will say, 'O Muhammad, take through the Gate on the right, and those of your nation who are not subject to the reckoning; they will share with other people through the various Gates.'"

 

The preceding rendering is not mentioned by Anas who says that the Prophet salla said, "Then I will fall down prostrate and be told, 'Muhammad, raise your head. Speak and you will be heard. Intercede and it will be granted. Ask and you will be given!' And I will say: O Lord, my nation, my nation! And it will be said, 'Go and bring forth whosoever has even as little as a grain of barley of belief' and this I will do. Then I will return to my Lord and praise Him with His praising and Allah will tell me to go and bring whosoever has even the smallest weight of a mustard-seed of belief, and this I will do.

 

Then I will be told, 'Raise your head, speak and you will be heard, intercede and it will be granted, ask and you will be given!' And I will say, 'O Lord, give me permission for whosoever says: There is no god except Allah. And Allah will say: That is not for you, but by My Might, My Pride, My Immensity and My Greatness, I will bring out of the Fire those who say: There is no god except Allah." Katada said that the Prophet salla will say, 'O Lord, let only those who are barred by the Koran remain (which means in Hell forever).'"

 

Hudhayfah narrates, "They will go to Muhammad, and he will intercede. The Bridge will be established. The first of them will pass over like lightening, the next like the wind, the next like a bird, and the next like the speed of a camel, while our Prophet salla is on the Bridge supplicating, 'O Allah, grant safety, grant safety!' For as long as it takes for all mankind to cross."

 

Abu Hurayrah heard the Prophet salla say, "I will be the first to pass over."

 

To summarize these quotations, the intercession of our Beloved Prophet salla and his Praiseworthy Station stretches from the first intercession to the last. His intercession will alleviate mankind when they stand in wait for the final Reckoning with throats constricted, sweating profusely under the intense heat of the sun. When the Bridge is established, and mankind judged, the Prophet salla will hasten those who are not called to account through his intercession. Thereafter, he intercedes for those who are subject to be punished, and go to Hell, then he will intercede for all those who say, "There is no god except Allah", and this is not for others.

 

From the well known quotation of the Prophet salla we learn, "Each prophet had a supplication which he makes. I have reserved my supplication for intercession for my nation on the Day of Resurrection."

 

From the preceding quotation, the scholars of Islam say that it is certain that the supplication of prophets will be answered, and their wishes will thereby be granted. The number of our Prophet's accepted supplications cannot be counted. When noble prophets supplicate, they waver between hope and fear, and their supplication is guaranteed for them.

 

The reserved supplication of our Beloved Prophet salla is specific for his nation, and its answer is guaranteed.

 

Our Prophet salla said that he asked for his nation certain things in both Religion and in worldly affairs and that some were granted and others withheld. He hoards this supplication for the Day of Poverty, the Seal of all Afflictions, the time of unanswerable questions and unquenched desires.

 

May Allah shower him with a repayment better than any other prophet has been repaid by his nation. May Allah praise him and grant him perfect peace continuously, abundantly and increasingly now and throughout all eternity.

 

 

 

The Favoring of Prophet Muhammad salla in Paradise with the Intercession, High Rank, His Excellence, and the River of Abundance (Kawthar)

 

Abdullah, Amr's son heard the Prophet salla say, "When you hear the call to prayer repeat what he says and ask for blessings upon me. Whosoever asks for blessings upon me once, Allah will bless him tenfold. Then ask Allah to give me the position of intermediary (wasila) that is a station in Paradise for only one recipient of the worshipers of Allah, and it is my hope that I will be that one. Whosoever asks Allah by this supplication will receive my intercession."

 

Abu Hurayrah reported having heard that the rank of intermediary (wasila) is the highest degree in Paradise.

 

We are given a glimpse of the River of Paradise in a report by Anas who tells us that the Prophet salla said, "When I was traveling through the Paradise, a river appeared before me. Its banks were domes of pearls. I asked Gabriel, 'What is this?' He replied, 'This is Kawthar which Allah has given you.' Then he struck the river bed with his hand and brought forth musk."

 

Lady Ayesha, may Allah be pleased with her, reported something similar with the addition, "It flows over pearls and rubies, and its water is sweeter than honey and whiter than snow." We are also told, "It does not carve out a river bed as it flows, and there is a pool to which my nation will come."

 

Abbas' son narrates a similar quotation to which is added, "Kawthar is the abundance of good given to him (Prophet Muhammad salla) by Allah."

 

Allah says, "Your Lord will give you, and you will be satisfied" (93:5). Abbas' son tells us that there are one thousand castles of pearl and its earth is musk, and contains what is appropriate for them to house, and for him there are wives and youths.

 

 

 

 

 

THE EXCELLENT NAMES OF

PROPHET MUHAMMAD salla

 

 

 

The Cure

SAHIH-SHEFA

 

by

Supreme Justice Abulfadl Eyad,

died (1123CE - Islamic Year 544H)

Reported

by

Grand Muhaddith Habib Hafiz Abdullah Ben Sadek

Revised by

 Muhaddith Abdullah Talidi

 

An adaptation

by

Servant of Hadith, Shaykh Ahmad Darwish (Arabic)

Khadeijah A. Stephens (English)

Ayesha Nadriya (Indonesian)

 

Copyright © 1984-2011 Allah.com Muhammad.com. All rights reserved. Terms of Service - Copyright/IP Policy – Guidelines

 

 

 

 

 

 

The Prohibition of Favoring the Prophet salla over other noble prophets

 

 

The proof that Prophet Muhammad salla is the noblest of all mankind and the best of all the prophets has been established and proven in both the Koran and prophetic quotations. (Shaykh Darwish added: And the Prophet's evident high etiquette and elegance when he mentions his noble fellow prophets). 

 

The question arises as to the meaning of the prophetic quotations that speak of the prohibition against stating there is any preference amongst them. You will recall earlier we mentioned the prophetic saying, "No worshipper should say that I am better than Jonah Matta's son." A similar statement is reported by Masood's son.

 

Abu Hurayrah also reported an incident when a Jew said, "By the One whose chose Moses over mankind." Whereupon an Ansar hit him saying, "How dare you say this when the Messenger of Allah, peace be upon him, is among us!" The Prophet salla happened to overhear what was said and said, "Do not make differences between the prophets."

 

In another rendering of the preceding hadith it reads, "Do not make me better than Moses ……. Do not let any of you say I am better than Jonah, Matta's son."

 

Again, Abu Hurayrah reported the Prophet salla said, "Whosoever says I am better than Jonah Matta's son has lied." (Shaykh Darwish commented: This is because no ordinary person, regardless of his rank or depth of knowledge is fit to judge the prophets who are far higher than ordinary humans in all aspects especially their unseen qualities.)

 

One day a man came to the Prophet salla and addressed him saying, "O best of mankind!" He replied, "That is Abraham."

 

Scholars explain the meanings of these quotations in several ways. It has been explained that the prohibition occurred before he was informed that he was the Master of the children of Adam, so consequently he forbade anyone to differentiate between them in the rank of prophethood and its common core.

 

Another explanation is that the Prophet salla said it out of humility and to forbid pride and arrogance.

 

Others explained the saying with the meaning that if there was differentiation between them it could either lead to the lessening or detracting from the status of any one of them, a case in particular is what Allah said about Prophet Jonah. Scholars explain that this is in order to prevent the unknowledgeable person belittling or lessening his high rank on account misunderstanding the verse, "He went away in anger thinking We had no power over him" (21:87). When reading this verse, such a person might incline to think that he was lesser in rank.

 

It has also been explained that it is the prohibition of differentiating between the prophethood and the delivery of the Message. All the prophets are equal in this respect and consequently there is no difference. However, there is differentiation between the prophets regarding the elevation of their states, miracles, election, rank and kindness.

 

Although all of the prophets, peace be upon all of them, have the blessed connection of prophethood, we should reserve some differentiation. This is because Allah Himself has favored some of them above others. For example there are Messengers who received a message, and Messengers who possess resolution and firmness, as one finds in Noah, Abraham, Moses, Jesus and Muhammad, or Idris (Enoch) – the one who was raised to a high position. John – the one to whom judgment was given when he was young. David – was the one to whom the Psalms was given. Jesus – the one to whom clear signs were given. Moses to whom Allah spoke, and others whom Allah raised in degree. Allah tells us, "We have preferred some prophets above others" (17:55). And, "Of these Messengers, We have preferred some above others" (2:253).

 

A scholar of Islam commented on the word "preferred" saying, "Preference is that of preferring them in this world, and of this there are three aspects:

1. The greatness and prominence of their signs and miracles.

2. The purity and size of their nation.

3. The quality and prominence.

 

To clarify the third aspect, it is that it refers to the generous gifts highlighting the honor given specially to them by Allah and included such eliteness as being selected for speech, favors and close friendship.

 

One finds that the Prophet's conduct was always guarded against saying or doing anything that could be used as a source of dissension, because there are those who would not hesitate to belittle the prophethood of Jonah, peace be upon him, and disregard the fact that he was among those who were chosen. It was said as an act of compassion on behalf of the Prophet salla for his nation.

 

Another explanation is the possibility that the word "I" refers to whosoever says it, in other words no one should think he is better than Jonah because of the Words of Allah concerning him. The degree of prophethood is better and higher and therefore its value cannot be diminished by even an atom.

 

Allah willing, (inshaAllah), we will discuss this matter further.

 

Success is from Allah, and He is the Helper – there is no god except Him!

 

The Excellent Names of the Prophet salla

Jubair Mutim's son tells us of the names given to the Prophet salla and said that the Prophet salla said, "I have been given five names. I am Muhammad, I am Ahmad, I am Al Mahi (the eraser) by whom Allah extinguishes disbelief. I am Al Hasher (the gatherer) at whose feet mankind will gather, and I am Al Aqib (the last in prophetic succession)."

 

One of the special gifts, given to Prophet Muhammad salla by Allah lies in the fact that Allah named him "Ahmad and Muhammad" which are names derived from the Arabic root "to praise". The name Muhammad bears the meaning "the object of more praise", whereas Ahmad bears the meaning of "more praised". Both the names Muhammad and Ahmad are found in the Koran, and these names are also derived from the same root from which some of the finest Names of Allah are derived. Therefore the creation praise the Creator with His Divine praised finest Name, and also venerate His Prophet with his praised prophetic name.

 

Prophet Muhammad salla is the most excellent, and best of all those who praise and the one who is most praised among creation.

 

Prophet Muhammad is referred to by the name 'Ahmad' in the Koran, and this name was known to Jesus and mentioned in the original Gospel revealed to him. The name 'Ahmad' is derived from the word 'praise' whereas the Prophet's name 'Muhammad' bears the meaning of abundance of praise.

 

On the Day of Resurrection, the Prophet salla will come as the bearer of the Banner of Praise (to Allah) and this is will be the completion of the perfection of the praise for him, and his Lord will, as promised, give him the Praiseworthy Station. At that time and place, the first and last generations will thankfully praise him for the intercession he makes for them, and as we learned earlier, he will begin praising Allah in a way never given to anyone before. In the previous Books given to the prophets, the nation of Prophet Muhammad salla are referred to as "the praisers", therefore it befits him that he is called Muhammad and Ahmad.

 

These two names are very special and contain not only qualities but signs. Before Prophet Muhammad's advent, no one had been called Ahmad. Allah in His wisdom had preserved it especially for him. Even though the name Ahmad had been written in previous scriptures proclaiming the good news of his coming, no one was called by it before his coming.

 

The same can be said of his name Muhammad. Neither Arabs nor non-Arabs knew of it until shortly before his birth when they heard the news and that it would be  a person bearing this name who had been selected to be a prophet.

When the news of his name became known, six Arabs named their son Muhammad in the hope that it would be their son who would be the chosen one, but Allah had selected His Message to be placed with Muhammad, Abdullah's son. The six Muhammad's were, the son of Uhayha whose grandfather was Al Julah Al Awsi, the son of Maslama Al Ansari, the son of Barra Al Bakri, the son of Sufyan whose grandfather was Mujashi, the son of Humran Al Jufi and the son of Khuza'I As Sulami. Allah prevented all of them from claiming the prophethood and there was no contender amongst them and the name was established as being his.

 

Of the Prophet's name "Al Mahi" – the eraser - the one who would erase disbelief, it has been said that it might possibly be because he erased disbelief from Mecca and other Arab lands of which he prophesized would convert and came about after his passing. In many visions, and in the state of wakefulness, the Prophet salla was shown the boundaries of his nation and promised it would extend to those limits. The erasing of disbelief is referred to in general, meaning victory and overcoming as Allah says, "It is He who has sent forth His Messenger with guidance and the Religion of truth to uplift it above every Religion" (9:33).

 

Prophet Muhammad’s name "Al Aqib" – the last in prophetic succession - is that no other prophet will come after him, he is the last, the seal of the Prophethood. The Prophet salla told his Companions, "I am Al Aqib, and there will be no prophet after me." Allah says, "He is the Messenger of Allah and the Seal of the Prophets" (33.40).

 

The Prophet’s name "Al Hasher" – the gatherer - it is because the people will be gathered at his feet. This name has also been explained as meaning that all people will be gathered before him because Allah says, "In order that you will be a witness above the people, and that the Messenger be a witness above you" (2:143). It has also been said that "gathered at his feet" is an indication of his precedence over all others. Allah says, "that they are standing on a sincere footing with their Lord" (10:2). "Gathered at his feet" has also been explained with the meaning in front and around him, and that it also refers to his prophetic way.

 

The Prophet salla tells us that he has five names. These names existed in the ancient scriptures and were known to their knowledgeable religious authorities. And Allah knows best.

 

The father of Moses Al Ashari tells us, the Prophet salla said, "I am Muhammad, Ahmad, of all the prophets I am the last to come, I am the Gatherer, the Prophet of Repentance, the Prophet of Heroism. "In another report it reads "The Prophet of Mercy and Rest."

 

Allah willing (inshaAllah), all these names are correct.

 

Allah speaks of His Prophet salla saying, "We have not sent you except as a mercy to all the worlds" (21:107). He also says, "to recite to them His verses, to purify them, and to teach them the Book and the Wisdom" (62:2.) Also, "And guides them to a Straight Path" (5:16) and He speaks of his qualities saying, "he is gentle, merciful to the believers" (9:128).

 

Prophet Muhammad salla spoke of his nation saying, "It is a nation that has been shown mercy." Of his nation Allah says, "they charge each to be patient, and charge each other to be merciful" (90:17).

 

In His Mercy, Allah sent Prophet Muhammad salla not only as a Prophet and a Messenger for his nation but also for all mankind, and the one who asks for their forgiveness. Allah made Prophet Muhammad’s  nation one that shows mercy, and one to whom mercy is attributed. Prophet Muhammad salla commanded his followers to be merciful to one another and praised this quality in them saying, "Allah loves those of His worshipers who are merciful." The Prophet salla encouraged his followers to be merciful and said, "The Merciful loves those who are merciful, therefore show mercy to all upon the earth and whosoever is in the heavens will show mercy to you."'

 

The title "Prophet of Heroism" is an indication that he will fight.

 

This is reported again by Hudhayfa who said that the Prophet salla is "The Prophet of Mercy, the Prophet of Repentance and the Prophet of Heroism."

 

In the Koran, Allah calls His Prophet salla by many blessed names, some we have already mentioned. Amongst those not mentioned are the: Light, Luminous Lamp, Detailing Warner, Warner, Bearer of Glad Tidings, the Detailing Bearer of Glad Tidings, Witness, Witnesser, Manifest Truth, Seal of all the Prophets, Compassionate, Merciful, Trusty, Mercy to all the worlds, Blessing of Allah, Firmest Tie, Straight Path, Generous, Unlettered Prophet, and the Inviter to Allah. (Shaykh Darwish commented: This is because no ordinary person, regardless of his rank or depth of knowledge is fit to judge the prophets who are far higher than ordinary humans in all aspects especially their unseen qualities.)

 

The Prophet salla has many other attributes as well as majestic names. Some are mentioned in the ancient scriptures and also in the scriptures of the prophets.

 

In the Prophet's sayings one finds many names frequently used by his Companions and followers. These include names such as the: Chosen, Selected, Abu'l Kasim, the Beloved, Messenger of the Lord of the Worlds, Accepted, Intercessor, the Fearfully Aware, Amender, Truthful, Confirmer, Guide, Master of the Children of Adam, Master of the Messengers, Leader of the Fearfully Aware, Leader of those whose forehead and feet shine from the traces of ablution, Beloved of Allah, Friend of the Merciful, Possessor of the Visited Pool, Intercessor, the Praiseworthy Station, Possessor of Means, the Excellent and the High Degree, Possessor of the Crown, Ascended, Banner and Staff, Rider of Burak, the traveler at the speed of light, Owner of the She-Camel and the Fine Camel, the Possessor of Proof, Power, Seal, Sign and the Evidence, Possessor of the Staff and the Possessor of the Two Sandals.

 

In previous scriptures the following names are found: the Relied Upon, the Chosen, the Establisher of the Prophetic Way, the Pure, the Spirit of Purity, the Spirit of the Real. In the Gospel he is referred to as, "the Paraclete". Tha'labah explained that the Paraclete is the one who distinguishes between truth and falsehood.

 

The preceding suffices as brief glimpse at his blessed names, titles and qualities of which there are many more.

 

Allah Honors the Prophet salla with some of His Names

The Honor of Allah to the Prophet salla by gifting him with some of His own Beautiful Names and by describing him with some of His own splendid qualities

 

We are told in the Holy Koran of the honor Allah bestowed on many of His prophets by gifting them with some of His Own Names. For example, he called Prophets Ishmael and Isaac "Alim" meaning the "knowing" and their father Prophet Abraham "Halim" meaning the "forbearing". Prophet Noah was bestowed with the name, "Shakur" meaning "thankful" and both Prophets John and Jesus were given the name "Barr", meaning "devoted". Prophet Moses was blessed with the names "Karim" and "Qawwi" meaning "noble" and "strong". Prophet Joseph was given the name "Hafidh Alim" meaning the "knowing guardian", and Prophet Job was named "Sabur" meaning the patient. Prophet Ishmael was also called "Sadiq Al Wa'd" meaning "True to the promise". Peace be upon all the prophets.

 

As for Prophet Muhammad salla one finds that Allah preferred, honored and adorned him with an abundance of His Own Names, and that he was known by these names to earlier prophets.

 

There are many gifted names, amongst which Judge Eyad, gathered the following:

 

We begin with His Name "Al Hamid" which means "Praiseworthy". The meaning is that Allah praises Himself by Himself and His worshipers praise Him. It also bears the meaning of the One (Allah) who praises Himself and praises acts of obedience. Our beloved Prophet salla is called by two names both of which mean praised, they are Muhammad and Ahmad. To shed more light, Ahmad bears the meaning of the greatest of those who praise, and the most noble of those to be praised. Hasan, Thabit's son, the great poet, known for his poetry said that praised the Prophet salla indicated to this when he said, "For him it has been taken from His Own Name so that he is ennobled".

 

Allah has called Himself, "the Kind, the Gentle" (Ar Rauf) and "the Most Merciful" (Ar Raheem). There is a similarity between these two Names, and we find Allah adorning His Prophet salla with them in His Words, "and is gentle, merciful to the believers." (9:128).

 

Amongst the Names of Allah is "the Clear Truth" (Al Haqq Al Mubin). "The Truth" (Al Haqq) which is existent, and is an irrefutable reality. "Clear" (Al Mubin) is the One whose Divinity is apparent. Allah calls His Prophet salla by clarity saying, "until the truth and a clear Messenger came to them" (43:29). And, "I am a plain warner" (15:89). Allah also refers to him saying, "Say: 'O people! The truth has come to you from your Lord. Whosoever is guided is guided only for himself, and whosoever goes astray, he is astray for himself. I am not a guardian over you." (10:108). And He says, "they belied the truth when it came to them" (6:5). It has been said that the preceding refer to Prophet Muhammad salla others say it means the Koran. However, what is understood is that it is the opposite of falsehood. The Prophet's truthfulness and characteristics are an irrefutable reality. "The clear" is he whose actions and message are clear, or the one who clarifies what Allah sent him with. Allah says, "so that you can make clear to people what has been sent down to them" (16:44).

 

Allah has named Himself "An Noor", meaning "The Light". He is the Possessor of Light, the Creator, and illuminates the heavens and the earth with lights. Allah is the One who enriches the hearts of believers with the light of guidance. In chapter 5 verse 15, Allah tells us "A light has come to you from Allah and a Clear Book." It has been said that the light refers to the Prophet salla and it has also been said that it refers to the Koran. Allah calls His Prophet salla "a caller to Allah by His permission, a light shedding lamp" (33:46). This verse makes his position clear, confirms his Prophethood and what he brings to mankind illumines the hearts of believers.

 

Another of the Names of Allah is "The Witness" (Ash Shahid) and bears the meaning of the One who is All-Knowing. Allah calls His Prophet salla "a witness" and says, "O Prophet, We have sent you as a witness" (33:46) and, "and that the Messenger be a witness above you" (2:143).

 

Furthermore, another of the Names of Allah is, "The Generous and Honorable" (Al Karim). It has the attributes of being the One, with whom there is much good. It has also been explained as meaning, "The Overflowing of Generosity", and, "The Forgiving" as well as "the High". Allah calls the Prophet salla "Noble". In a prophetic quotation the Prophet salla said, "I am the most noble and master of the children of Adam." Each meaning of the name is equally valid for him.

 

Allah has named Himself "The Mighty" (Al Adhim). And its meaning is the One who is majestic, everything relies upon Him. When He speaks of the Prophet salla "Surely, you are of a great morality" (68:4).

 

Allah has named Himself ''The Thankful" (Ash Shakur). This Name bears the meaning of the One who rewards even the smallest action. Scholars have also said that it means, the One who praises those who obey. Allah described Prophet Noah with it saying, "He was truly a thankful worshiper" (17:3). In gratitude for the blessings given to him by his Lord, Prophet Muhammad salla said, "Why shouldn't I be a thankful worshiper?" It is recognition of its worth, and praise of Him, as well as striving for increase because Allah says, "If you give thanks, I will increase you" (14:7).

 

Two of His other Names are "The Knower" (Al Alim), the "Knowing" (Al Allam) the Knower of both the Unseen and Seen. Allah bestowed His Prophet salla with the virtue of knowledge from Him. He says, "He taught you what you did not know. The Bounty of Allah to you is ever great" (4:113), and in another verse Allah says, "and teach you that of which you have no knowledge" (2:151).

 

He is also called Ash-Sadek (the true) and many hadiths mention the Prophet salla as being Ash-Sadek Al Masduq (the truthful and confirmer).

 

Amongst the Names of Allah are, "The Guardian" (Al Wali), and "The Master (Al Mawla), both bear the meaning of Helper. Allah tells us, "Your guide is only Allah, His Messenger" (5:55). In the saying of the Prophet salla he said, "I am the guardian of those who believe." Allah says, "The Prophet has a greater right on the believers than their own selves" (33:6). The Prophet salla said, "To whomsoever I am his authority, Ali is also his authority."

 

Another of the Names of Allah is "The Pardoner" (Al 'Afoe). The meaning of this is that He is the One who acquits. In both the Koran and the Torah Allah refers to the Prophet salla by this name, and we find Him commanding Prophet Muhammad salla to accept what is easy, saying "Accept the easing" (7:199), and "yet pardon them, and forgive" (5:13). When this verse was revealed to the Prophet salla he asked the Archangel Gabriel to expanded upon its meaning. Gabriel replied, "Wait until I ask the One who knows." Upon his return Gabriel said, "O Muhammad, Allah orders you to renew yourself with those who sever themselves from you, and to give to those who refuse to give to you, and forgive those who are unjust to you."

 

The Prophet salla said, "Pardon those who wrong you." He is also described in the Torah as "He is neither coarse, nor harsh, rather he pardons and overlooks."

 

Amongst the Names of Allah is, "The Guide" (Al Hadi). Allah gives success to whosoever of His worshipers He wills, meaning guidance to His Way and His invitation to them. Allah says, "Allah invites you to the House of Peace. He guides whom He will to a Straight Path" (10:25).

 

Allah says, "And you, surely guide to a Straight Path" (42:52), and refers to the Prophet salla saying, "a caller to Allah by His permission" (33:46). Allah is the ultimate Guide and says, "You cannot guide whom you please; it is Allah who guides whom He will. He knows well those who are guided" (28:56). In this verse there is an indication to the way in which this attribute can be applied to other than Allah.

 

He, the Exalted is called, "The Guardian of Faith" (Al Mu'min), "The Protector" (Al Muhaymin), and these Names have similar meanings. Allah's Name Al Mu'min, means that He is the One who confirms His promise to His worshipers. He confirms the truthfulness of His Word and His believing worshipers and Messengers. It has also been explained with the meaning Allah is the One who affirms His Oneness about Himself. It has also been said it means that He is the One who protects His worshiper in this world from injustice. And protects believers in the Everlasting Life from the punishment. Al Muhaymin has been explained as meaning the "Trustworthy". As for Amen (Ameen) it is the word which is used at the end of supplications, and it has been said that it is amongst the Names of Allah and that its meaning is the "Guardian of Faith (Mu'min). As for the "Protector" (Muhaymin) it is said that it means Witness and the Protector.

 

The Prophet salla was given names Al Ameen, Al Mu'min, Al Muhaymin. Well before his prophethood, he was known as Al Ameen.

 

Allah says, "he believes in Allah and trusts the believers" (9:61). Meaning the Prophet salla confirms with the truth. The Prophet salla said, "I am the trustworthy of my Companions." This also means the Prophet is Al Mu'min (witness and protector)

 

"The Pure" (Al Quddus), is another of the Names of Allah, and means the One detached from all imperfections, and pure from the characteristics of creation. The Mosque in Jerusalem, (Bayt Al Maqdis) is so called, because it was there that a person can be purified of sin, and also "purified" was used in the purified valley, "For you are in Towa, the sacred valley" (20:12)", and the Pure Spirit (Gabriel) "and supported him with the Spirit of Purity (Gabriel)" (2:87).

 

In the previous scriptures of the prophets Prophet Muhammad’s name is recorded as being "purified" which means being in the status of purified from all sins, Allah told him, "that Allah forgives your past and future sins" (48:2), or it is said to mean that, it is by him people are purified, by his being in the status of no sin, and that by following the Prophet salla they are freed from sin as Allah says, "to purify them" (62:2). Of his Prophet salla Allah says, "By His permission He takes them out from darkness to the light" (5:16). It has also been said that its meaning is the status of purity from all blameworthy qualities and baseness.

 

Allah is called "The Mighty" (Al Aziz), and this name means having absolute power, conqueror and victor, or, the One of whom there is no likeness, or gives power to others. Allah tells us, "But the might belongs to Allah, and His Messenger" (63:8).

 

Allah called Himself "The Bringer of Glad Tidings and Warning". He says, "Their Lord gives them glad tidings of mercy from Him” (9:21). And, "Allah gives you glad tidings of John" (3:39) and "Allah gives you glad tidings of a Word (Be) from Him" (3:45). Allah speaks of Prophet Muhammad salla as being the bearer of glad tidings, as a warner and a herald, in other words, some one who conveys good news to those who obey Allah and warns those who disbelieve and disobey.

 

 

 

 

PROOF THAT

 ALLAH IS UNLIKE ANY OF HIS CREATION

 

 

 

The Cure

SAHIH-SHEFA

 

by

Supreme Justice Abulfadl Eyad,

died (1123CE - Islamic Year 544H)

Reported

by

Grand Muhaddith Habib Hafiz Abdullah Ben Sadek

Revised by

 Muhaddith Abdullah Talidi

 

An adaptation

by

Servant of Hadith, Shaykh Ahmad Darwish (Arabic)

Khadeijah A. Stephens (English)

Ayesha Nadriya (Indonesian)

Copyright © 1984-2011 Allah.com Muhammad.com. All rights reserved. Terms of Service - Copyright/IP Policy – Guidelines

 

 

 

 

 

 

 

 

 

Proof that Allah, the High

 is unlike any thing amongst His creation

 

 

We make a point that will remove any misconception of the Divinity. It will purify people from the pitfalls of ambiguity and rescue them from subtle distortions of faith.

 

The point is, all mankind should believe that the tremendous Greatness of Allah, His Beautiful Names and His attributes do not bear even the slightest resemblance to those qualities found in His creation. No created quality resembles Him not even the angelic universe. Allah tells us, "There is nothing like Him" (42:11).

 

His Essence is unlike all other essences and His Names and Attributes are unlike those of His created beings.

 

Remember, the attributes of created beings, are not independent, neither are they free from desires, whereas Allah is free from all this. He is Everlasting, as are His Names and Attributes.

 

By Allah, it is an excellent statement, made by the knowledgeable of realization, and reality who say Oneness, (Tawhid) is the affirmation of the Essence of Allah in which that Essence is unlike all other essences. He created and His Essence and  attributes are never incapacitated.

           

Al Wasiti, may Allah have mercy on him, summarized the matter, and this too is the Judge's goal. Regarding Allah he said, "There is no essence like His Essence. There is no name like His Name. There is no action like His action. There is no attribute like His attribute, all that can be said is the expressions (those of Allah and other than Allah) are similar only in their pronunciation."

 

The belief of the truthful followers of Prophet Muhammad salla is that the Essence of Allah, which is not subject to time is by far too majestic to have a quality which is timely, in the same way that any created essence lives in the confines of time does not escape from time, nor do they have any ancient attributes prior to time  This is the belief of the people of the truth who follow the prophetic ways (sunnah) and the congregation of (Ahle Sunnat wa Jamat) the Companions, and those who follow them.

 

Imam Abu'l Kasim Al Qushayri commented and expounded upon the preceding saying, "This contains the total of all statements relating to the Oneness of Allah. How is it possible for His Essence to be like the essence of created things, which are confined by time when His Essence, is independent from time, location, dimension, the imagination of our reasoning, or any created substance with its characteristics by His very existence? And, how can His action resemble the action of any of His creation, when His action is not caused by it, rather, Allah is the Creator of it, nor is His action repelling an action of imperfection and is not derived from thoughts or desires. His action does not come through any created physical or non-physical cause, whereas the action of His creation are created by Him (and maintained until its end by Him)."

 

It was also said, "What creation imagines or perceives with their intellect is confined by time, which is the same condition in which they are."

 

Imam Al Juwayni said, "Whosoever stops at something that exists and which he is capable of understanding must know that it is a human production. Whereas whosoever takes the stand of pure negation of the Creator is an atheist. As for the believer he/she admits it is impossible to perceive the reality of Allah.

 

Dhu'n Nun Al Misri gave an excellent explanation of the Words of Allah that read, ”There is nothing like Him" (42:11), "He is not to be questioned about what He does, but they shall be questioned" (21:23) and, "When We decree a thing, We only say: 'Be," and it is. (16:40). He said, "The reality of Oneness is that you understand the power of Allah is in things without stating the means, and that His action is the cause of everything, but this action is without cause. Whatever forms in your imagination about Allah, be sure Allah it is not that!" These are precious, wonderful, precise words.

 

Judge Eyad concludes with the following supplication, "O Allah by Your Favor and Mercy, make us firm in the belief of Your Oneness, testifying to it and disconnection from disbelief, and prevent us from misguidance, and error that leads to atheism, and man-made faith."

 

 

 

MIRACLES GIVEN TO

 PROPHET MUHAMMADsalla

 

Part 1

 

 

The Cure

SAHIH-SHEFA

 

by

Supreme Justice Abulfadl Eyad,

died (1123CE - Islamic Year 544H)

Reported

by

Grand Muhaddith Habib Hafiz Abdullah Ben Sadek

Revised by

 Muhaddith Abdullah Talidi

 

An adaptation

by

Servant of Hadith, Shaykh Ahmad Darwish (Arabic)

Khadeijah A. Stephens (English)

Ayesha Nadriya (Indonesian)

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The Miracles Given to Prophet Muhammad salla

Together with his Special Characteristics

 

This book was not compiled for the unfortunate who reject the Prophethood of our Beloved Prophet salla nor the blind, who challenge the validity of the miracles with which he was sent. If it were otherwise, then Judge Eyad says he would have to defend them, and establish their proofs. However, Judge Eyad sets out the preconditions of the miracles, the challenge with its definition, and the invalid statements of those who disclaim them.

 

This book was written primarily for those who believe in the Religion of  Prophet Muhammad  salla answer his call, and bear witness to his prophethood, so that it increases their love for him, and affects their way of life, "so that they might add belief upon belief" (48:4).

 

Our intention is to establish the bases of the Prophet's miracles, and well known signs so as to give the reader an insight to the immense value with which Allah has preferred Prophet Muhammad  salla. The miracles and signs presented in this chapter are, in the transmission of hadith terminology, authentic. Added to this is additional information extracted from the famous references of the scholars of Islam.

 

Those who are fair-minded will reflect upon the beautiful things recorded about the Prophet  salla such as his praiseworthy style of life, his noble qualities, the evidence presented demonstrating his very high rank and his quotations, and the truth of his role. This in itself has been the cause for many to embrace Islam and follow him.

 

Abdullah, Shalom's son, who was a Companion of the Prophet  salla and before his conversion been a prominent Rabbi said, "When the Messenger of Allah came to Medina, I went to look at him. When I saw his face I recognized that it was not the face of a liar."

 

The father of Rimtha At-Taymi tells us, "I went to see the Prophet  salla with one of my sons, when he was pointed out to me and I saw him I said, 'This is indeed the Prophet of Allah."

 

Imam Muslim and others reported, Dimad was among a delegation who went to visit the Prophet. The Prophet  salla said to him, "Praise be to Allah! We praise Him and seek His help. No one can misguide whosoever Allah guides, and whosoever He misguides has no guide. I bear witness that there is no god except Allah alone without any associate, and that Muhammad is His worshiper and Messenger." Upon hearing these words, Dimad asked him to repeat them saying, "Your words have reached a depth in my heart, give me your hand, I will give you my allegiance."

 

The Meaning of Prophethood and Messengership

 

Dear reader, as one finds in cases with certain prophets, Allah can bring about direct knowledge about Himself, His Essence, His Names, His Attributes and all of His commands at the same time in the hearts of His worshipers without an intermediary, and one recalls the words of Allah that say, "It does not belong to any human that Allah should speak to him except by Revelation" (42:51). However, it is permitted that knowledge of such matters can reach them by means of an intermediary, if Allah wills, who transmits His words to them. The intermediary may or may not be human, as in the case of prophets they can be angels, or prophets to their nation. Intellectual proof dictates that it is permissible and not impossible.

 

The messengers brought miracles to clearly show they are truthful and thereby necessitate their being confirmed in all they brought because miracles are, for the most part, accompanied by a challenge from the respective prophet. This is rooted in the words of Allah as if He said, "My worshiper has spoken the truth, therefore obey him and follow him." From this example we are made aware that Allah is in fact testifying to the truthfulness of the Prophet  salla. To say more would be to go beyond the purpose of this book. Whosoever wishes to discover more details will find the subject covered in the Islamic references.

 

The Arabic root word for prophet "naba'a", written with the letter "hamza" means "to give news, or to report". The meaning of this has been explained that Allah imparted knowledge of the Unseen to His prophets, and taught each one that he had become His prophet. With this knowledge they were themselves informed, and therefore able to inform and proclaim to others that which Allah had sent to them. Those who read it without the letter "hamza" explain it as derived from the root meaning "that which rises from the earth", which is an indication that prophets have a noble rank and exalted position with their Lord, and both these meanings are applicable to all of the prophets.

 

The Arabic word for "messenger" is "ar-rasul", which means someone who is sent. By being sent he is commanded by Allah to convey the message entrusted to him to his people. "Ar-rasul" is a word derived from succession, in other words one who succeeded another. A messenger bears the obligation to convey the message entrusted to him and there is an obligation upon his people to accept and follow him just as it had been obligatory upon previous peoples to follow the messenger sent to them during their era.

 

There is a difference of opinion about whether "prophet" and "messenger" are one of the same, or are different in their meaning. There are scholars who are of the opinion that they are the same and their root is from "news" and therefore this means "inform". Those who adhere to this opinion quote the verse, "Never have We sent a Messenger or a Prophet before you" (22:52). This verse affirms that both messenger and prophet are sent, thereby a Prophet is a Messenger and the Messenger is a Prophet.

 

It has been said there is one matter in which they are different, however, both entail that of the rank of prophet, which is that they inform people of the Unseen and teach them about the rank of prophethood so that they are able to recognize their exalted rank and follow them. The difference of opinion arises in that a Messenger is entrusted with a message, which is the command to warn and teach, and the proof of this opinion is also extracted from the same verse because of the two titles being kept separate, and if they both bore the same meaning then the question is asked what is the point of repeating them?

 

Those adhering to this opinion interpret the meaning of this verse as being, "Never have We sent a Messenger to a nation nor a Prophet before you, but when he hoped, satan tampered with his hope. But Allah supersedes the tampering of satan and confirms His verses. And Allah is the Knower, the Wise.” (22:52). Some say Messengers were those who brought a new Law and that those who did not were Prophets, but not Messengers.

 

The consensus is that the authentic opinion is that all the Messengers were Prophets but not every Prophet was a Messenger. The first Messenger was Adam and the last Muhammad, peace be upon all of them.

 

Abu Dharr reported that the Prophet  salla informed his Companions that there were approximately 124,000 prophets of whom 313 were messengers. (Shaykh Darwish added: The Arabic word for revelation is "wahy", and its root mean "to hasten". When Allah sends words quickly to His Prophet  salla it is called Revelation, and consists of three types. The first contains the challenge of the Koran which is the Word of Allah without human voicing and letters, the second is the Divine quotations which is the meaning from Allah expressed in the words of the Prophet salla in which he reports "As Allah said", the third is the Prophetic quotations which is inspiration to the Prophet  salla in his own eloquent, unique words.)

 

A further explanation of "revelation" is from the root word "al-waha" meaning "quickly". It can also mean secrecy, and because of this simple inspiration has been called revelation. This is that which He casts into the heart without an intermediary. Allah says, "We revealed this to Moses' mother" (28:7) – cast in her heart. Allah also says, "It does not belong to any human that Allah should speak to him except by Revelation" (42:52). Which means what Allah puts into the heart without any one between.

 

The Meaning of Miracles

 

One should understand that miracles given to a prophet are classified as being miracles, because they surpass the capability of any human endeavor; they are supernatural. On the other hand, there are things human beings have the potential of doing, but Allah prevents them from their doing, for example no created being is capable of composing the Koran. When the Prophet salla challenged those who belied him to produce something similar to the Koran, it was in order to demonstrate the incapacity of even the most eloquent of human beings.

 

It is beyond the power of any created being to give life to the deceased, turn a staff into a serpent, bring the she-camel out of the rock, cause a tree to speak, water to flow from between the fingers or split the moon in half. Allah alone is the One capable of such things, and they are among the miracles given by Allah to His prophet's and are brought into being through their hands. The miracles became a challenge to the unbelievers to produce something similar but they failed. One should also be aware the miracles that appeared through the hand of Prophet Muhammad, and other prophets, peace be upon them, were proofs that they were prophets of Allah and signs of their truthfulness, also that they were people who would lead them to Allah.

 

It is because Prophet Muhammad salla is the Messenger and the Seal of all the prophets, that he was given the most miracles and clearest signs and proofs. His miracles are too numerous to be counted. Each and every verse of the Koran is in itself a miracle, and no one has ever been able to meet the challenge of Allah to produce even a short chapter such as "Al Kawthar", nor yet a single verse similar to those of the Koran. This chapter also has other miraculous properties which we will address later.

 

The miracles given to Prophet Muhammad salla are of two categories. The first comprises of those that are well known and transmitted through many hands such as the Koran. None can doubt or argue that the Prophet salla did not deliver it, and it is through him that it appeared, and also that he used it as a proof. As we mentioned earlier the Koran itself is a miracle and contains a multitude of miracles, and the fact that no one can imitate it is indisputable and proven by investigation as we will explain later.

 

A scholar of Islam explained, "This principle is relevant to the signs and the surpassing of normal phenomena that occurred at the hands of the Prophet salla all of which attain an unquestionable level. Neither believer nor unbeliever disputed the occurrence that these extraordinary matters occurred at his hands. The claim of the unbelievers is that "they were not from Allah."

 

The second consists of matters that do not reach the level of the Koran and this is in itself divided into two types. One is comprised of miracles that are very well-known and transmitted in the form of hadith, and the prophetic events (serah). These are miracles such as the water which flowed from his blessed fingers and a small amount of food becoming plentiful. Then, there are also matters which were made known to just a couple of people, consequently there are only a few transmitters and therefore not as well known or widely reported as the previous type, but they are proven to be authentic and compatible, and both are confirmation of miracles.

 

As for the signs given to the Prophet, praise and peace be upon him, which are very well known such as the event of the splitting in half of the moon, this great miracle is recorded in both the Koran and prophetic sayings.

 

Unless there is absolute proof, the literal meaning should never be taken differently. Its occurrence is supported by authenticated reports transmitted from a variety of sources. Therefore one's criteria should be to uphold it, and not be way-laid by the foolishness of weak-minded persons ignorant of the Religion, nor yet should one consider the opinion of innovators who cast doubt in the hearts of believers, rather, one should turn away from such foolishness.

 

The same applies to the miraculous events of the water that flowed from the Prophet's fingers, and the small amount of food becoming plentiful, both of which were witnessed and reported by numerous Companions.

 

Many of the closest Companions also witnessed and reported the occurrence of miracles, for example, those that occurred during the digging of the Trench, Hudaybiyah, Tabuk, as well as during other encounters with the unbelievers.

 

None of the Companions who transmitted these miracles were found to contradict one another either in what the Prophet salla said or did. Neither did they raise any objections to the statements attributed to them when they were transmitted later.

 

Each of the Companions reported the miracles he witnessed. Their character was, if they heard something that was in general recognized, to speak up, and neither desire nor fear prevented them from doing so. Some reported the Prophetic Way, the Prophet' seerah and the words of the Koran.

 

As for the weak or falsely attributed quotations purported to have been said by the Prophet salla these too are well documented together with the name of the originating liar and classified accordingly in the science of falsely attributed Prophetic sayings. (Praise be to Allah, I (Darwish) have been blessed to compile the largest collection of falsely attributed hadith which lists the name of each hadith liar. The false hadith are less than 1% of the total of all the authentic hadith.)

 

There are some signs in the prophetic quotations which may have appeared as being somewhat obscure when first spoken. These quotations have been used by those who oppose Islam to undermine and weaken the strength of reports. However, with the passage of time, much to the disappointment of the opposition, these signs have become a reality. The same applies to the reports of the Prophet salla relating to the Unseen and his prophesy of events which were yet to be made manifest, they can no longer be used as a tool of the opposition.

 

He, Judge Eyad, tells us that everything known to him is verifiable. He also says that should anyone claim these stories only reached us by the report of one person, then that claimant is not well versed in either the reports, transmissions or other sciences. As further proof he also informs us that whosoever studies the chains which link one transmitter to another of either the prophetic quotations or the history of the Prophet salla cannot fail to validate the reported miracles and it is by no means unlikely for a person to receive knowledge from numerous sources of transmitters.

 

The Challenging Miracles of the Arabic Koran

(Shaykh Darwish commented:The following demonstrate the challenge of the Arabic Koran. Because this book is presented for the English seeker, it follows that the Koranic texts have been rendered into English. It is important that one should be aware that he/she cannot even begin to savor the real taste of the compelling beauty of the Arabic Kora