ALLAH PRAISES HIS PROPHET MUHAMMAD 

Part 1

The Cure
SAHIH-SHEFA

by
Judge 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 © 1984-2014 Allah.com Muhammad.com. All rights reserved. Terms of Service - Copyright/IP Policy – Guidelines

Allah praises His Prophet Muhammad 

The praising of Allah for His Prophet Muhammad 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 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 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 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 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 . 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 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 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 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 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 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 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 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 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 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 "Light" in the Koran

Allah refers to His Prophet 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 
during his birth by Lady Aminah, Mother of the Prophet, by Darwish:

Sairia, Al Irbad's son, said that the Messenger of Allah 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 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 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 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. 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 
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 delivered it. It has also been said by As-Samakandi to mean Allah protected the Prophet 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 together with the exalted rank the Prophet 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 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 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 and notice how his name is mentioned alongside with the Name of Allah. 

Note how Allah added the Prophet 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 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 was present, someone spoke saying, "Whosoever obeys Allah and His Messenger has been rightly guided, and whosever disobeys them both …" Whereupon the Prophet 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 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 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 
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 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 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 and his Companions.

The Prophet , 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 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 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 delivered called to the Oneness of Allah, and that it is Allah alone who must be worshiped. Allah described His Prophet 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 . 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 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 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 by making them an excellent, balanced nation so that they could be witnesses against the nations of previous prophets. And that, the Messenger will be a truthful witness over his nation.

Allah's kindness and gentleness to the Prophet 

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 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 and the heart of the Prophet 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 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 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 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 .

Pay attention to they way in which Allah begins by expressing His fortification and security to His Prophet before mentioning His gentle advice lest he had a very slight inclination so that the Prophet 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 :
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 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 . 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 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 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 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 

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 . 

Abbas' son explained, "Allah did not create any soul more honored than that of Muhammad , 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 and to bear witness to the truth of his guidance Allah swears in His Book that Prophet Muhammad 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 ."

On the other hand, we are reminded that the Prophet 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 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 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 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 lineage. In either event, the chapter swears by Prophet Muhammad in two places.

The oath of Allah confirming the Prophet 

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

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 , 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 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 .

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 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 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 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 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 by Allah together with His favors, which include, the guidance of people through him, or his guidance. The Prophet 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 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 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 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 "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 

Part 2

The Cure
SAHIH-SHEFA

by
Judge 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 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 is rendered free from all self-desire. Then, Allah reiterates the excellence of His Prophet 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 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 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 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 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 Prophet
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 in distain. They rejected him and attributed many falsehoods to him. In these verses Allah swears a great oath that His chosen Prophet 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 "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 was without any desire other than Allah. 

The Prophet 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 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 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 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 "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 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 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 and told him, "So turn away from them, you shall not be blamed" (51:54). In other words Prophet Muhammad 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 is constantly under the care and protection of Allah, and that he should remain patient with their harm-doing. Allah consoles His Prophet in a similar manner in many other verses.

Position of the Prophet 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 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 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 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 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 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 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 

Referring to the period when the Prophet 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 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 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 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 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 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 . 

The saying of the Prophet "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 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 all of which we are only partially capable of understanding.

In the opening verse, Allah announces to Prophet Muhammad 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 the status of being pardoned and forgiveness. 

(Shaykh Darwish added: "This status becomes apparent by His addressing the Prophet with forgiving his sins although the Prophet 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 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 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 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 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 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 . 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 is that He made him His beloved, that He swore by his life, superseded other laws with the one the Prophet brought, and raised him to the highest rank. 

Also, Allah protected the Prophet 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 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 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 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 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 . At the same time it raises the Prophet 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 in the Koran

Part of the honor in which Allah holds His Prophet 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 . 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 prevented his enemies from harming him by taking away their sight thereby enabling the Prophet to pass unseen through their midst.

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

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

In an attempt to prevent the Prophet 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 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 "If they look under their feet they will see us!"

Allah sent down His tranquility and the Prophet , 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 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 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 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 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 with seven distinctions, honor, guidance, prophecy, mercy, intercession, friendship and veneration with tranquility.

Allah tells His Prophet "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 for all nations, because the Prophet 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 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 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 CHARACTER, PHYSIQUE AND BLESSINGS

Part 1

The Cure
SAHIH-SHEFA

by
Judge 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 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 

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 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 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 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 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 ." 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 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 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 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 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 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 "

There was an occasion when the Messenger of Allah 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 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 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 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 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 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 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 said, "My eyes sleep but my heart does not.")

The Prophet's Intellect, Eloquence and Astuteness

The Prophet 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 with graceful movement and the excellent faculties. There is no doubt that these qualities were unsurpassable.

The superiority of Prophet 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 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 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 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 and each time Abu Rukana was defeated, and the Prophet invited him to Islam.

As for his gait, Abu Hurayrah said, "I never saw anyone walk more swiftly than the Messenger of Allah . 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 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 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 and the honor of his residence as well as the place in which he was raised require neither proof nor clarification. 

The Prophet 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 . Referring to the blessing of his nobility the Prophet 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 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 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 

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 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 "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 saying, "He never filled his stomach completely."

There was a time when the Prophet was heard to ask, "Didn't I see a pot with meat in it?" It is plausible that the Prophet 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 clarified the matter by saying, "It was charity to her, but a gift (from her) to us.") 

The Prophet 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 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 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 

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

The Prophet 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 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 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 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 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 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 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 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 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 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 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 and started to tremble, but the Prophet 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 , 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 CHARACTER, PHYSIQUE AND BLESSINGS

Part 2

The Cure
SAHIH-SHEFA

by
Judge 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 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 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 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 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 

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 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 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 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 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 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 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 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 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 they become bewildered. Tongues become speechless, unable to describe them, let alone encompass them. 

The clemency, patience and pardoning of the Prophet 

Amongst the multiple excellent manners of the Prophet 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 . 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 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 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 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 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 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 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 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 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 intervened and stopped him.

Jabir, son Abdullah said, "We went to war with the Prophet near Najd. The Prophet 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 . Upon hearing this, the hand of the Bedouin started to tremble, and his sword fell from his hand. The Prophet 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 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 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 . 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 . However, the angels informed the Prophet of his action and the cure was revealed to him. When he regained his strength, the Prophet 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 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 . The Prophet 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 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 asked "Why not?" The Bedouin replied, "Because you do not repay a bad deed with a bad deed!" The Prophet 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 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 and he was informed, "This man wanted to kill you!" The Prophet 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 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 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 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 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 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 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 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 . They were seized but the Messenger of Allah 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 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 was the slowest of all people to anger and the easiest to please.

The Generosity and Openhandedness of the Prophet 

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 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 was asked for anything he never refused.

When it came to giving gifts Abbas' son tells us that the Prophet 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 and asked him to give him something. The Prophet gave him the flocks of sheep grazing between two mountains. Upon his return to his tribe he declared, "Become a Muslim! Muhammad 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 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 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 was not predisposed to the remark, whereupon a man from the Ansar said, "O Messenger of Allah spend! Do not fear a decrease from the Owner of the Throne!" Upon hearing this, the Prophet 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 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 . 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 at the encounter of Hunain?" Al-Bara replied, "But the Messenger of Allah did not flee. I saw him on his white mule, and Abu Sufyan was holding its reins and the Prophet 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 called out, 'O Muslims!'" (Shaykh Darwish added: There were many occasions when the Prophet 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 ."

Ali said, "We were concerned for the Messenger of Allah 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 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 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 . In his hatred Ubayy threatened the Prophet 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 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 he galloped toward him and some Muslims tried to prevent him from reaching the Prophet but the Prophet 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 merely scratched Ubayy's neck with the point of the spear and Ubayy lost his balance and fell from his horse. The Prophet 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 

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

The Prophet 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 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 with traces of saffron on him. However, the Prophet 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 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 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 .

The Goodness of the Prophet's Companionship

One finds multiple reports of the good companionship of the Prophet 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 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 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 "Ever since I became a Muslim, the Messenger of Allah never distanced himself from me and whenever he saw me he would smile."

The Prophet 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 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 ."

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


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

Part 3

The Cure
SAHIH-SHEFA

by
Judge 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 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 ) gave me what he gave me. To me he (the Prophet ) 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 the credit) each time they made ablution." What is meant by 'my nation' refers to everyone during the time of the Prophet 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 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 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 was given the choice between two matters he always chose the easier of the two.

Masood's son commented, "The Messenger of Allah 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 spoke gently to her saying, "You should be merciful" (so that others may follow her example).

The Integrity of the Prophet in Promises and Family Ties

Anas tells us a gift was given to the Prophet 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 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 said, 'She used to come to us when Khadijah was with us. Maintaining promises is part of belief."

The Prophet 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 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 was sitting his foster father by suckling came to him. The Prophet 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 got up for him and let his brother sit down in front of him."

After the Archangel Gabriel brought Prophet Muhammad 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 

Although Allah raised the Prophet 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 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 said, "I am a servant. I eat as a servant eats and I sit as a servant sits." 

The Prophet 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 disliked excessive praise for himself and Omar tells us that the Prophet 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 never shunned people and Anas relates the story of a woman, whose mental capacity was below normal who met the Prophet 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 sat and he stayed with her until her need was met.

Anas further sheds light on the humility of the Prophet 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 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 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 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 "O best of creation!" He replied, "That was Abraham". 

Lady Ayesha said that the Prophet 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 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 and when he saw him began to tremble on account of timidity, but the Prophet 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 and Abu Hurayrah went to the market where the Prophet 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 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 

Of all people, the Prophet 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 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 was called upon to gave a judgment and that none disputed his judgment.

The Prophet 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 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 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 never touched a woman over whom he did not have rights.

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

Prophet Muhammad 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 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 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 

The Companion Abu Sayeid Al Khudri observed the posture of the Prophet 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 sat cross-legged.

As for the way in which the Prophet 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 ."

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

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

The Prophet 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 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 

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 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 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 left neither a single dirham nor dinar, nor a sheep, nor a camel." 

Al Harith's son, Amr said, "The Messenger of Allah 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 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 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 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 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 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 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 as being steadfast in every thing he did and she asked his Companions, "Who amongst you can do what he could do?" 

The Prophet 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 prepared himself to pray and observed that before the Prophet made his ablution he used a tooth stick (siwak) and thereafter stood in prayer and he prayed alongside the Prophet 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 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 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 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 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 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 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 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 said, "Among the descendants of Abraham, I am the one who most resembles him."

The Prophet 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 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 , 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 , 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 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 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 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
Judge 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 
HERE AND IN THE HEREAFTER

The Cure
SAHIH-SHEFA

by
Judge 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 Tremendous Value
Here and in the Hereafter
The authentic and well known news narrating the esteemed value Allah has placed upon His Prophet together with his exalted position and nobility in this life and the Everlasting life.

There is no room to dispute that Prophet Muhammad 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 with his Lord
The reports of the rank of the Prophet 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 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 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 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 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 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 to ride and Anas tells us that it became frisky upon seeing the Prophet 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 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 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 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 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 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 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 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 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 was given fourteen and include, Abu Bakr, Omar Masood's son, and Ammar. Furthermore, ten of the Companions of the Prophet were guaranteed Paradise (Hamza, Jaffar, Ali, Hasan, Hussain, Al Miqdad, Abu Dharr, Hudhayfa, Salman and Bilal).

The Prophet said, "Allah protected Mecca from the elephant and gave His Messenger 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 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 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 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 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 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 . 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).

Abbas' son spoke to his companions about the position of the Prophet 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 "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 "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 to tell them more about himself, so the Prophet 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 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 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 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 . Allah chose him for Himself and sent him with His Message."



THE MIRACLE OF THE NIGHT JOURNEY AND THE HEAVENLY ASCENT 

The Cure
SAHIH-SHEFA

by
Judge 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 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 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 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 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 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 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 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 . 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 "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 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 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 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 (about Gabriel and the Angelic Assembly) Abu Hurayrah tells that the Prophet 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 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 up using Burak which was the same mount used to carry prophets before him.

Did the Prophet see his Lord?
(Shaykh Ahmad Darwish commented: The under mentioned report of Abbas' son is in reference to the Paradise status of the Prophet , as the Prophet 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 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 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 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 ) 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 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 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 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 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 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 .

It is permissible to say that Allah spoke to Prophet Muhammad (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 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 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 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 - to each other - or that it could be in both cases Gabriel or Prophet Muhammad . 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 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 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 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 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 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 MUHAMMAD

The Cure
SAHIH-SHEFA

by
Judge 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 on the Day of Resurrection

Anas tells us that one day the Prophet 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 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 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 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 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 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 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 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 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 will be given mastery over all people in the Everlasting Life.

Anas heard the Prophet 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 

The following prophetic quotations describe the Pool of the Prophet :

Abdullah, Amr's son, said that the Prophet 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 
The favoring of Prophet Muhammad 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 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 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 ) as a close friend."

Several of the Companions had gathered and waited for the arrival of the Prophet and during this time they spoke to one another about the ranks of the prophets. Abbas' son reported that when the Prophet 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 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 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 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 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 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 , and she said, "His character was the Koran."

It is an undoubted fact that Prophet Muhammad 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 . Note how He issued the command to obey His Prophet 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 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 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 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 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 Muhammad
on the Day of Judgement

Allah tells Prophet Muhammad "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 . It is on that Day that Allah will raise Prophet Muhammad 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 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 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 . 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 “O Messenger of Allah will we see our Lord on the Day of Resurrection? The Messenger of Allah replied, “Do you doubt that you will see the moon on the night of the full moon?” They replied, “No, O Messenger of Allah . He asked, “Do you doubt that the sun is not a cloud?” They replied, “No, O Messenger of Allah . He said, “You will see Him as well ….” The hadith is lengthy and as it continues it mentions the people of Hell. “The Messenger 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 

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 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 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 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 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 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 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 say, "I will be the first to pass over."

To summarize these quotations, the intercession of our Beloved Prophet 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 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 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 is specific for his nation, and its answer is guaranteed. 

Our Prophet 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 in Paradise with the Intercession, High Rank, His Excellence, and the River of Abundance (Kawthar)

Abdullah, Amr's son heard the Prophet 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 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 ) 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 

The Cure
SAHIH-SHEFA

by
Judge 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 over other noble prophets

The proof that Prophet Muhammad 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 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 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 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 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 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 
Jubair Mutim's son tells us of the names given to the Prophet and said that the Prophet 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 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 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 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 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 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 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 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 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 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 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 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 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 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 is "The Prophet of Mercy, the Prophet of Repentance and the Prophet of Heroism."

In the Koran, Allah calls His Prophet 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 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 with some of His Names
The Honor of Allah to the Prophet 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 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 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 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 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 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 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 and it has also been said that it refers to the Koran. Allah calls His Prophet "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 "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 "Noble". In a prophetic quotation the Prophet 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 "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 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 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 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 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 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 by this name, and we find Him commanding Prophet Muhammad 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 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 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 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 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 confirms with the truth. The Prophet 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 they are freed from sin as Allah says, "to purify them" (62:2). Of his Prophet 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 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
Judge 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 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 MUHAMMAD

Part 1

The Cure
SAHIH-SHEFA

by
Judge 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 Miracles Given to Prophet Muhammad 
Together with his Special Characteristics

This book was not compiled for the unfortunate who reject the Prophethood of our Beloved Prophet 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 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 . 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 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 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 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 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 . 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 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 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 in which he reports "As Allah said", the third is the Prophetic quotations which is inspiration to the Prophet 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 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 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 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 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 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 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 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 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 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 Koran with all its facets, let alone its fineries because the English quotations merely endeavor to present an understanding of its meaning because even the most eloquent composition of the English language is not rich enough to do justice to the Words of Allah.)

The Arabic Koran has numerous facets which are impossible to imitate. To illustrate the challenge of these aspects they have been placed in four categories. 

The first aspect illustrates the excellence of the composition of the Koran, the joining together of the structure of its words and the purity of its Arabic because its eloquence is far beyond the reach and capability of even the most adept tongue of any Arab.

Allah blessed the Arab nation with a natural gift of language. At the time the Holy Koran was revealed, the Arabs had mastered its linguistic expressions. Its eloquence and exact meaning surpassed that of any nation and had at that time reached its pinnacle of excellence. The language had the capability of touching the very depths of one's heart. To the Arab it was a natural phenomena and part of their character. They wrote poetry that was powerful and arousing, sometimes it was used to praise, at others defame. Such poetry was used to present requests and their like, or to elevate or degrade a matter. Their mastery had reached such a high level that even the intelligent could be deceived, they also used it as a tool to heal longstanding tribal feuds, incite the coward to acts of bravery, persuade the miser to be generous, to make the imperfect perfect and debase society's elite so that they became of little standing.

The Arabic language was most rich in expression among the Bedouin who used it in not only in a decisive, rational way but with a superb usage of clarity, and powerful manner. The town-dweller was also skilful in its eloquence, and able to express himself splendidly with just a few words. Both walks of life were capable of expressing matters in an effective and convincing manner that gave them the sharper edge and opened the way. Eloquence was the tool of their leadership, they were capable of speaking on both significant and insignificant subjects, they were indeed masters of expression and exercised words of rare usages. As for their prose and poetry there were many festivals to which people from distant areas would travel to contend or simply listen and enjoy. 

None but a Messenger from Allah could have caused their wonderment at the Koran's eloquent, truthful, purposeful composition. Allah says, "Falsehood does not come to it from before it or from behind it. It is a sending down from the One, the Wise, the Praised" (41:42). Both its verses and words are exact, distinguished and eloquent.

The purity of the Arabic Koran surpasses every other form of Arabic with its conquering conciseness and challenge. In it one discovers the articulation of both concise and metaphorical verses, all of which vie with one another in beauty. 

One also finds in its conciseness, new expressions that outperform others in their clarity. The excellence of its composition is balanced by its conciseness, and its expressions convey numerous meanings.

Arabs are peoples gifted with the greatest capacity of language. They produced not only the most illustrious orators, but most contests were in rhymed prose and poetry, as well as the greatest usage of rare words and expressions in their day-to-day language and a unique way in which to argue. These skilful people were challenged by the Prophet and he admonished them for more than twenty years.

Of the stubborn unbelievers who refused to acknowledge the Koran was and still is far superior and surpasses the composition of all the greatest Arab orators Allah says and challenges, "Do they say, 'He has forged it?' Say, 'Compose one chapter like it, and call upon whom you will, other than Allah (to help you), if what you say is true!'" (10:38). And, "If you are in doubt of what We have sent down to Our worshiper (Prophet Muhammad), produce a chapter comparable to it. Call upon your helpers, other than Allah, to assist you, if you are true. But if you fail, as you are sure to fail then guard yourselves against the Fire whose fuel is people and stones, prepared for the unbelievers" (2:23-24). Also, "Say, 'If mankind and jinn combined together to produce the like of this Koran, they would never be able to produce one like it, not even if they were to help one another'" (17:88). And, "Then produce ten forged chapters like it" (11:13).

It is much easier to take the words or ideas of another and present them as one's own rather than to originate. Writing something that is false or fabricated is much simpler, whereas when one strives to compose something that has a sound meaning it is difficult, hence the phrase, "So-and-so writes as he is told, but so-and so writes as he wants". Between the first and the second there is a huge gulf, and the first is better than the second.

Prophet Muhammad always held the well-being of his nation at heart, and for their own good, he never gave up in his rebuke of those who refused to believe. He would rebuke and warn them in an unrebuttable, compelling manner. He continued to present to them the argument of faith, and so they increased them self in foolishness, self deception, trouble making, lying and fabrication, and many verses in the Koran speak of such. They simply deceived and deluded themselves, and forged, and it is because of this attitude they rejected the Words of Allah.

Allah quotes the rebuke of the unbelievers, 'This is no more than traced sorcery; it is nothing but the word of a mortal!' (74:24-25) and "This is but a continuation of sorcery!" (54:2) And "a falsehood he has forged" (25:4). Or, "The tales of the ancient ones." (6:25) They lied and satisfied themselves in their self-deceit. 

Allah describes the unbelievers with their saying, "Our hearts are covered" (2:88). And, "Our hearts are veiled from that to which you call us, and in our ears there is heaviness, and between us and you is a veil" (41:5). And He refers to the contempt of the unbelievers who said, "Do not listen to this Koran, and talk idly about it so that you might be overcome" (41:26).

The arrogant audacity of the unbelievers is recorded in the Koran when they claimed, "If we wished, we could speak its like" (8:31). Allah informs them "you are sure to fail" (2:24). All contenders were rendered completely powerless none were able to fulfill their self-assertive claim. 

During the life of Prophet Muhammad there was a liar called Musailamah, who laid claim to the prophethood. He attempted to compose verses to rival the Koran but his errors were obvious and thereby his status exposed, and Allah rendered his "fine" words to naught. Had it been otherwise people might not well have realized that the Koran is far above the eloquence of their own expression of pure Arabic. When the people heard the recitation of the Koran they either submitted to it, or were guided, or at least captivated by it.

Commenting upon the superlative eloquence of the verse in Arabic that reads, "Allah orders justice, and good deeds and giving to one's kindred." (16:90), Waleed, Mughira's son said, "I swear by Allah it has both sweetness and grace. The least of it is abundant and the highest of it is fruitful, no human being could have said this." 

Abu Ubaid tells us that the eloquence of the verse, "Proclaim then what you are commanded" (15:94) penetrated the heart of a certain Bedouin whereupon he fell down prostrate and said, "I prostrated on account of its superlative Arabic." Upon another occasion another Bedouin heard the verse, "When they despaired of him, they went in private to confer together" (12:80), and said "I bear witness that no human is capable of these words!" 

A serving girl was heard speaking eloquently, whereupon Al-Asmay said, "By Allah, how eloquent you are!" The girl replied, "Is what I said considered eloquent after the Words of Allah, "We revealed this to Moses' mother, 'Suckle him, but when you fear for him cast him into the water. Neither fear, nor sorrow because We shall restore him to you and make him among the Messengers'" (28:7). This verse contains two commands, two prohibitions, and two pieces of good news coupled altogether. Also, the planning of Allah is made evident in this verse as the casting of Moses into the water turns to be instrumental in his safety.

This challenge of the Arabic Koran is unique and incomparable. This is because firstly, it is a well established fact that it was revealed to the Prophet and it is he who delivered it. 

Secondly, with it the Prophet challenged the Arabs who were rendered incapable of responding to the challenge. Those Arabs skilful in the knowledge of the eloquence of Arabic and the techniques of rhetoric knew the Koran to be no less than miraculous. Whereas a person who was not adept in the art of the Arabic language was aware that the Koran was a miracle through the inability of the masters of the Arabic tongue to respond to its challenge and had affirmed that no human can imitate its eloquence.

We have drawn your attention to many aspects, volumes could be written portraying just a fraction of its benefits, each phrase contains many degrees of meaning, and an overflow of knowledge. Even lengthy narrations about previous generations and nations merge into one another, they are a sign for one to reflect upon the cohesion of its words, its presentation and how its various facets are put in balance, such as one finds in the story of Prophet Joseph. Many of these stories occur in different chapters of the Koran, yet the phrasing varies so much that the story takes on a totally new light, which is part of its beauty. One is never averse to its constant repetition, nor yet disdainful to their hearing over and over again.

The Miraculous Composition and Style of the Koran

The composition and unique style of the Arabic Koran is yet another facet of the inability of mankind to imitate it. Its revelation presented a style of Arabic very different from the regular usage of Arabic not to mention the highly developed methods of composition, prose and poetry of the Arabs. One finds the divisions of its verses stop and finish whereas the words are woven through to the next, this finery neither existed before nor after its sending, and no one was and ever will be capable to produce anything like it. 

When the Arabs heard its recitation it they were mystified and their intelligence abandoned them and they surrendered to it. Simply, they had never heard anything so compelling in any form of Arabic either in prose, verse, rhymed prose or poetry.

Waleed, Mughira's son, was very knowledgeable of the finer points of Arabic poetry. He had heard the Prophet speak upon several occasions, and was familiar with his rhetoric, but one day he happened to hear the recitation of the Koran by Prophet that convinced him that these were not, and could not be the words of a human being. 

Abu Jahl, the foremost enemy of the Prophet also heard the recitation and went to Waleed then proceeded to belie the Prophet whereupon Waleed said, "By Allah! None of you have a greater knowledgeable of poetry than I, his (usual) speech cannot be compared to that of the Koran!"

As previously mentioned fairs were very well attended occasions and we relate the story of how when the time approached for the annual Koraysh fair many unbelievers became concerned about the effect the recitation of the Koran would have on its attendees. With this in mind the unbelievers met together to agree upon a statement they would all use against the Prophet and thereby be of the same voice. Waleed was among those present at the gathering and when it was suggested they say "He is a soothsayer," Waleed said, "By Allah, he is not a soothsayer! He neither mutters nor speaks in rhymed prose. Another suggested that they say, "He is mad, and possessed by jinn." Waleed retorted saying, "He is neither mad nor is he possessed by jinn, there is neither choking nor yet whispering in his voice." Then they suggested, "He is a poet" to which Waleed replied, "This is not so, we know poetry in all its forms and fineries, he is not a poet." Then they proposed saying, "He is a sorcerer" once again Waleed retorted, "He is not a sorcerer, there is neither blowing nor knots." Frustrated they exclaimed, "What then shall we say!" Waleed told them, "All what you have put forward is false. The closest statement you made is that he is a sorcerer, because magic is something that can come between a man and his son, between brothers, between a man and his wife and a man and his tribe." Undecided on what to say the unbelievers parted company and sat by the roadside to warn people. Thereafter Allah revealed about Waleed, "Leave Me alone with he whom I created" (74:11).

On another occasion Utba, Rabi'a's son, who was well educated in the art of language, happened to hear the recitation of the Koran and declared, "People, you are aware that there is nothing I have not learned through its reading and saying. By Allah, I have now heard a form of speech, the like of which I have never heard before. It is neither poetry nor a spell, nor yet is it soothsaying." 

Abu Dharr, described his brother Anies' expertise as a poet saying, "By Allah, I have never heard of anyone more conversant with poetry than my brother Anies. He competed with twelve other poets during the "Time of Ignorance" of which I was one." Prior to the conversion of Abu Dharr, Anies traveled to Mecca and heard news of the Prophet and his teachings. Upon his return Abu Dharr asked what people said about the Prophet . Anies replied, "They say he is a poet, a soothsayer and a sorcerer, but I have heard soothsayers speak, and his words are unlike them. I compared him to the reciters of poetry and he is not like them. After what I have said no one should fall into error and refer to him as a poet as he is truthful, if they do so then surely they would be liars." 

These testimonies are but a few amongst the authentic transmissions. The Koran's miraculous uniqueness lies in not only its conciseness and eloquence but in its extraordinary style. The Koran constitutes a different type of challenge which the Arabs were unable to imitate as it was far beyond their ability to do so. The consensus of most scholars is that Koran is different from pure Arabic. 

Opinions vary in the way in which people are incapable of imitating the Koran. There are those who say it is because it is not within the capacity of humans on account of the strength of its clarity, composition, unique structure and style. Such matters are part of its miraculous nature which surpass the capability of any of creation to imitate, just as it is far beyond a created being to revive the dead, transform a staff into a serpent, or cause pebbles to exalt Allah.

Another opinion is that of Shaykh Abul Hasan Al Ashari, who is of the opinion that it could be within the capacity of humans to do so if Allah supports them in its doing, but stresses the fact that Allah prevented them from achieving it and thereby rendered its imitation impossible. This opinion is upheld by several other scholars who base their opinion on two arguments. 

The first argument made is that it has already been established that the Arabs were incapable of doing so. The argument would not have been valid and held against them if it had not been within the power of created beings to achieve it. 

The second argument is the fact that they were challenged to try and imitate it. This challenge in itself proves their impotence more effectively and is a substantial factor for their being rebuked. It would not be justifiable to make the challenge if the challenged did not have the capacity to do so. This argument is an overwhelming, definitive argument.

The unbelieving Arabs did not have the ability to imitate the Koran and were now forced to swallow their pride and drink from the cup of humility. Had it been in their power it would have been far easier for them to rise to the challenge and produce a verse or a chapter, had they done so their success would have been instant, a definitive victory would have been at their finger tips and their adversary silenced. 

Try as the Arabs might, even after they had summoned and exhausted all their skills, either individually or collectively, the greatest amongst them were impotent in their attempt to eclipse the Koran and extinguish its light. Despite the individual effort of the unbelievers, their number and combined efforts, they remained stupefied, unable to utter a single word, their senses dulled and their way blocked.

MIRACLES GIVEN TO 
PROPHET MUHAMMAD

Part 2

The Cure
SAHIH-SHEFA

by
Judge 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

Miracles of the Unseen Divine Affairs

Another miraculous facet of the Koran's challenge is found in verses relating to matters of the unseen, and events that were to materialize at a later date.

The good news of safe entry into Mecca was conveyed to the Prophet in the following verse, "You shall enter the Sacred Mosque in security, if Allah wills" (48:27).

Another event that would be realized later was the news that the Persians would be defeated by the Romans, "But, in a few years after their defeat they shall become the victors" (30:3).

Allah gave the good news of the future victory over the unbelievers and the Opening of Mecca saying, "When the victory of Allah and the opening comes" (110:1). 

Another example is, "Allah has promised those of you who believe and do good works that He will indeed make them successors in the land" (24:55). 

All these events materialized, just as Allah said they would. The Romans defeated the Persians, and people of Persia embraced Islam in droves. (For further detailed information, please read our book “Heraclius Emperor of Rome Confessed and Supported Prophet Muhammad ”).

At the time of the death of the Prophet Islam had spread throughout Arabia. Allah made the believers caliphs in the earth and established the Religion of Islam. From east to west Allah caused the believers to be powerful successors. In a quotation of the Prophet he told his Companions, "The earth was gathered together for me so that I was shown its easts and wests, and the kingdom of my nation will reach as far as it was gathered together."

Allah tells us in the Koran, "It is We who sent down the Remembrance (Koran), and We watch over it" (15:9). This has indeed been the case. Throughout the centuries there have been countless heretics and atheists and in particular the Qarmatians. (Shaykh Darwish added: During the time of Judge Eyad there was a sect known as "Qarmatians". This sect was very active in their attempt to pervert Islam, but they like their predecessors they were unsuccessful. Praise be to Allah, none have been successful to extinguish either the light of the Koran, nor yet alter a single word, or cause doubt in the minds of Muslims!)

Allah gave news to His Prophet and his followers of future encounters with the unbelievers saying, "Most certainly their gatherings shall be routed, and they will turn their backs" (54:45). And He also said, "He will grant you victory over them and heal the chests of a believing nation." (9:14). And, "They will not harm you except a little hurt. And if they fight against you, they will turn their backs" (3:111). Those events occurred later upon the arrival of their predestined time.

Another aspect is that, of the disclosure of unseen affairs, such as the exposure of the secrets of both hypocrites and those among the Jews who were in enmity with the Prophet and the lies they spread amongst themselves and within the community. Allah disclosed their treachery, rebuked them, and made known their sentiments saying, "And they say within themselves, 'Why does Allah not punish us for what we say?'" (58:8).

Allah also informed His Prophet and the believers, "They conceal in themselves what they do not disclose to you" (3:154). 

And, "and the Jews who listen to lies." (5:41)

Of the Jewish scriptures, Allah informed His Prophet and his followers, "Some Jews tampered with the words (altering) their places saying, 'We have heard and we disobey,' and 'hear, without hearing,' and 'observe us' (Ra'ina, in Hebrew means evil) twisting with their tongues traducing Religion" (4:46).

Allah promised the Muslims victory and His promise was fulfilled on the Day of Badr, "(Remember) when Allah promised to grant you one of the two parties (at Badr), and you wished for the one that was not strong" (8:7).

Allah told His Prophet "We suffice you against those who mock" (15.95). After the revelation of this verse, the Prophet gave his Companions the good news that Allah suffices both him and them. 

Those who are referred to as being the "mockers" were a group of people in Mecca who attempted to cause people to turn away from the Prophet and cause him harm. They were dispersed. Also, when the unbelievers tried to kill Prophet Muhammad Allah sent down the verse, "Allah protects you from the people" (5:67).

The Miraculous News of Bygone Generations and Vanished Nations Mentioned in the Koran

Another facet of mankind's inability to imitate the Koran is found in information relating to bygone generations, as well as nations that had vanished, and their laws. At the time of the sending down of the Koran there were amongst all the "People of the Book" – that is people who received the Torah and the Ingil (Gospel of Jesus) – just a few scholars who devoted their entire life to the study of some of these aspects, there were others however, who were not so well versed and their knowledge was incomplete.

When Allah sent down to His Prophet unadulterated stories of such matters, it was a sign for the People of the Book. They knew the Prophet was illiterate and could neither read nor write, and could not have had access to such knowledge through study. Also the Prophet did not travel far away from his people so he could not have heard these stories. (Shaykh Darwish added: They had no other option but to admit that the news the Prophet brought came from the Unseen and thereby compelled to admit to its authenticity, and acknowledge its truthfulness but many refused to openly admit to this.)
Whenever some among the parties of the People of the Book met him they would examine and test his knowledge whereupon he would recite to them relevant verses or chapters from the Koran. He recited to them of the stories of Prophet Moses and Al Khidr, of Prophet Joseph and his brothers, the men in the Cave, Dhu'l Karnain (King Cyrus, the Great of Persia died 600BC, Kurosh-e-Bozorg Persian name. Biblical name Koresh), Luqman and his son as well as stories of other noble prophets. He related information about the creation, and informed them of what was in the Torah and the original Gospel given to Jesus (which no longer exists). He also told them of the Psalms of Prophet David and the Scrolls of Prophets Abraham and Moses. The sincere amongst them acknowledged and confirmed the truth of the news he brought as they were unable to deny it. Those who were destined for the ultimate success in the Everlasting Life believed whereas those who were stubborn and envious were the losers. (Shaykh Darwish added:Among the bishops of Najran were those who refused to accept the truth, as did Suriya's son and the son of Akhtab, the chief rabbi of Medina. They knew the Prophet spoke the truth, but refused to acknowledge it as such. They were envious and stubborn, and thereafter died in disbelief.)

Despite the fact of their impassioned enmity towards the Prophet and urging their followers not to accept him, and their distorted arguments taken out of context from their books their is no evidence whatsoever that any of the People of the Book denied the veracity of the reports given in the Koran.

In the attempt of the People of the Book to gain the upper hand they questioned Prophet Muhammad relentlessly about their prophets and posed difficult questions. They questioned him about the secrets of their knowledge, the contents of their biographies as well as information concealed in their laws. They asked him about the spirit, Prophet Jesus, the judgment of the strong and what Israel forbade himself, as well as what beasts had become forbidden to them on account of their contemptible behavior. 

Allah says, "Muhammad is the Messenger of Allah. Those who are with him are harsh against the unbelievers but merciful to one another. You see them bow and prostrate themselves seeking the bounty and pleasure of Allah. Their mark is on their faces from the trace of prostration. That is their likeness in the Torah and their likeness in the Gospel" (48:29).

The Prophet was asked many questions all of which he answered with that which had been revealed to him. Those who invented lies about the message the Prophet brought, claimed that what he brought was different from their scriptures and were therefore called upon to prove their claim. Of these people Allah says, "Say, 'Bring the Torah and recite it, if you are truthful.' Those who after this invent lies about Allah are harmdoers" (3:93-94). Consequently, those who behaved insolently and chose to belie what the Prophet brought were humiliated by their own scripture, they were also shown where they had tampered with the words of their Book .There is no news that the Jews or Christians were able to produce evidence to support their claim, they were unable to demonstrate even a weak claim from their books.

Allah draws attention to their mischief saying, "People of the Book! Our Messenger (Muhammad) has come to clarify to you much of what you have hidden of the Book" (5:15).

The Challenge of the Koran to Imitate it

There is neither dispute nor doubt that the preceding facets of the Koran cannot be imitated. Our attention is now drawn to its verses which state certain instances to which the response of mankind is either unable to fulfill, cope with or take on the challenge. Take for example the Words of Allah to the Jews, "Say, 'if the abode of the Everlasting Life is with Allah for you especially, to the exclusion of all other people, then long for death if you are truthful'. But they will never long for it'" (2:94-95). 

Isaac's father Az-Zajjaj commented on this verse saying, "This verse contains the greatest proof and also the clearest indication of the soundness of the Message of Allah. This is because Allah told the Jews to "long for death" and then informs them, "But they will never long for it", so none of them sincerely longed for death. 

The Prophet spoke of this saying, "If the Jews had wished for death, they would have died and seen their seats in Hell." But Allah turned the hearts of the Jews against longing for death. He cast tremendous fear into them thereby signifying that His Messenger was indeed truthful, and that which He had sent down to him was without doubt authentic. But none of them sincerely longed for death, even though they were eager to reject him. 

When the Christian bishops of Najran came to the Prophet most remained adamant in their refusal to accept Islam. It was then that Allah sent down the verse in which He challenges them to invoke the curse of Allah upon the ones who lie. Allah says, "To those who dispute with you concerning him after the knowledge has come to you, say, 'Come, let us gather our sons and your sons, our womenfolk and your womenfolk, ourselves and yourselves. Then let us humbly pray, so lay the curse of Allah upon the ones who lie" (3:61). Their primate, Al Aqib, warned his fellow bishops saying, "You know he is a prophet, and no matter whether a group is small or large, a prophet never lays a curse on a people and they survive thereafter." So they refrained from the challenge and continued to pay the "poll-tax" levied on those who refused to believe in return for which they received protection within the Islamic state.

As for the unbelievers amongst the Arabs, Allah challenges them saying, "If you are in doubt of what We have sent down to Our worshiper, produce a chapter comparable to it. Call upon your helpers, other than Allah, to assist you, if you are true. But if you fail, as you are sure to fail, then guard yourselves against the Fire whose fuel is people and stones, prepared for the unbelievers" (2:23-24). 

Although this verse is amongst those relating to the Unseen, the first part of the verse is indicative of the fact that they would be incapable to respond to His challenge. 

The Arousal of Fear and Awe When Listening the Koran

Another facet of the Koran's uniqueness is the fear that engulfs the heart of those who listen to it. It affects their ears when they hear and they are struck with awe when it is recited to them on account of its power and grandeur. 

As for those who reject the Koran, there is an even greater effect. Of such people Allah says, "We lay veils upon their hearts and heaviness in their ears lest they understand it. When you (Prophet Muhammad) mention your Lord alone in the Koran, they turn their backs in aversion" (17:46). Listening to the Koran is too heavy upon them in terms of hearing of the Oneness of the Creator and so their aversion increases, they wish to stop its recitation because of their loathing of it. 

As for those who believe, they experience fear yet they are in rapture of awe of the Koran. It attracts the listener and is a source of joy that causes the heart to incline to it and also a confirmation. Allah says, "the skins of those who fear their Lord tremble; and thereafter their skins and hearts soften to the Remembrance of Allah" (39:23).

Allah says, "Had We sent down this Koran upon a mountain, you would have seen it humble itself and split asunder for fear of Allah" (59:21). 

This verse is an indication that the Koran is very unique, it has the power to grip someone who neither understands nor yet knows its meaning. One day a follower of Prophet Jesus, peace be upon him, happened to pass by someone reciting the Koran, and started to weep. He was asked what had caused him to weep and he replied, "It is because it has entered my heart in the beauty of its arrangement." There are many reports of people embracing Islam upon their first hearing the Words of Allah, then, there are others who are unfortunate and turn away.

Jubair Mut'im's son said, "During the evening prayer, I heard the Prophet recite the chapter "The Mount" (52), and when he reached the words, "Or, were they created out of nothing? Or, were they their own creators? Or, did they create the heavens and the earth? No, their belief is not certain! Or, are the treasures of your Lord in their keeping? Or, are they the controllers?" (52:35-37) my heart leapt to Islam. 

It is also reported that Jubair said, "It was the first time that Islam became important in my heart."

There are two reports about Utba Rabi'a's son, who on one occasion went to the Prophet to speak to him about a recent Revelation that spoke against the pagan belief of his tribe. So, the Prophet began to recite chapter 41 The Distinguished. "HaMeem. A sending down from the Merciful, the Most Merciful. A Book, the verses of which are distinguished, an Arabic Koran for a nation who know. It bears glad tidings and a warning, yet most of them turn away and do not listen. They say, 'Our hearts are veiled from that to which you call us, and in our ears there is heaviness. And between us and you is a veil. So work (as you will) and we are working.' Say (Prophet Muhammad), 'I am only a human like you, to whom it is revealed that your God is One God. Therefore be straight with Him and ask Him to forgive you. Woe to the idolaters, who do not pay charity and disbelieve in the Everlasting Life. For those who believe and do good works is an enduring wage.' Say, 'Do you disbelieve in Him who created the earth in two days? And do you set up equals with Him? He is the Lord of the Worlds.' He set firm mountains on top (of the earth) and He blessed it. And in four days He ordained in it many provisions, equal to those who ask. Then He willed to the heaven when it was smoke, and to it and the earth He said, 'Come willingly, or unwillingly.' 'We come willingly,' they answered. In two days He determined them seven heavens, and He revealed to each heaven its commands. We adorned the lowest heaven with lamps and preserve them. Such is the decree of the Almighty, the Knower. But if they turn away, say, 'I have given you warning of a thunderbolt similar to that which overtook Aad and Thamood.' (41:1-13)

Utba could not bear to hear it and put his hand over the Prophet's mouth and begged him to stop. It is also reported that he listened and in so doing he put his hands behind his back and leant on them until the Prophet reached the verse of prostration, whereupon the Prophet prostrated. Utba did not know how to deal with the situation and immediately got up, returned to his family and declined to go out to his tribesmen. His fellow tribesmen came to him and he apologized telling them, "By Allah, he recited some words to me, and by Allah, I have never heard anything like them, I just did not know what to say to him." 

Several Arabs attempted to answer the challenge of the Prophet however, all were struck by fear, one such person was Al Muqaffa's son, renowned for his eloquent tongue. He had started his attempt at composition when he heard a young Muslim boy reciting from the Koran, "Earth, swallow up your waters" (11:44). The recitation had such a tremendous effect upon him that he returned and destroyed all that he had written saying, "I bear witness that this is not to be opposed, they are not the words of a human!"

In Andalusia, Spain a man by the name of Yahya, Hakkam Al Ghazzal's son, who was a well known writer sought to attempt to produce something akin to the Koran. Whilst doing so he looked for a sample to emulate and read the chapter "The Oneness" (112). He started work on his composition but he was struck by fear and declared, "Fear has stopped me and weakness has caused me to regret and repent."

The Divine Protection of the Koran

Unlike any other scripture, Allah has promised to preserve His Holy Book until the end of time, and this is yet another of its qualities that cannot be imitated. Allah assures us, "It is We who sent down the Koran, and We watch over it" (15:9). And of its purity He tells us, "falsehood does not come to it from before it or from behind it. It is the sending down from the One, the Wise, the Praised" (41:42).

With the exception of the miraculous Koran, all the other miracles ceased to exist after the time of their prophet and only narrations of their wonders remain. 
Whereas the Glorious Koran contains clear verses and miracles all of which are present in this day and age and will remain so despite the passing of centuries. This miracle is a decisive proof that no truthful person would ever doubt. 

Each era has produced many people who clarify and transmit the science of language as well as eloquent imams, and men who skillfully craft words.
Those who deviated have been proven to be ineffective and their opposition flawed, none have been able to produce a valid argument, nor yet compose even a couple of words which would detract an atom's weight from the Koran. 

Additional Challenges in the Koran

Scholars have also drawn attention to various other facets of the inability of mankind to imitate the Arabic Koran. One such facet is that it has been observed that neither reciter nor listener ever tire of its recital. It has been found that the repeated recitation of the Koran serves only to increase its sweetness which in turn causes a greater love, whereas, other words, even though they may be of the most eloquent lose their attraction and in the long term turn to be tedious.

The Arabic Holy Koran is a delight to recite in times of solitude and an excellent companion during times of crisis – no other book possesses these qualities, and over time reciters of the Koran have developed a variety of rhythms and methods for its recital which add to the Koran's vibrancy.

The Messenger of Allah described the Koran saying, "Even when it is recited frequently, it never becomes tedious. Its lessons are never ending and its wonders never fade. It is the discrimination. It is not a jest." Scholars can never be satiated by it, nor yet passions misguided, and tongues do not mistake it. It is that which the jinn would not abandon once they heard it. They said, 'We have indeed heard a wonderful Koran that guides to the Right Path' (72:1).

Another facet that cannot be imitated is that it draws together knowledge and faith, both of which most Arabs, including Prophet Muhammad before his Prophethood, were unfamiliar or else their knowledge was very scant consequently little attention was paid to them. 

The Koran gathers together and clarifies the science of Law, and informs of ways in which intellectual proofs are deduced and through the use of simple, concise expressions, strong arguments posed by deviant sects are disproved. From time to time unsuccessful attempts have been made to establish comparable proofs to those established in the Koran, however, none were able to accomplish their aim.

Take for example the saying of Allah, "Is He who created the heavens and the earth unable to create their like? Yes, indeed" (36:81). Also, "He will quicken them who originated them the first time" (36:79). And, "Had there been gods in heaven or earth, other than Allah, both would indeed have been ruined" (21:22).

One discovers in the Koran the science of prophetic events (seerah), as well as the history of former nations. It warns, displays wisdom, defines ethics and virtues as well as giving information about the life to come in the Everlasting Life. Allah informs us, "We have neglected nothing in the Book" (6:38). And, "We have sent down to you the Book making everything clear, as a guidance, and mercy, and glad tidings to those who submit." (16:89). And, "In this Koran, We have set forth for mankind all manner of examples" (30:58).

Prophet Muhammad said, "The Koran was sent down by Allah as a command, a prevention, a way to be followed and as a parable. In it is your history, news about that which came before you and that which will come after you and right judgment between you. Neither its repetition is tiring nor its wonders unending. Indeed, it is the truth and not a jest. Whosoever recites it speaks the truth and whosoever judges by it is just. Whosoever argues with it is the winner, and whosoever divides by it is fair. Whosoever acts upon it will be rewarded and whosoever clings to it is guided to the Straight Path, but whosoever seeks guidance from other than it Allah will misguide them. Allah will destroy whosoever judges with other than it. It is the Wise Remembrance, the Clear Light, the Straight Path, the Firm rope of Allah, and a beneficial healing. For whosoever clings to it there is protection and rescue for whosoever follows it. It contains no crookedness and puts matters straight. It has no deviation and therefore is not blameworthy."

Allah says, "Surely, this Koran relates to the Children of Israel most of that which they are at variance" (27:76) and He says, "This is a declaration to the people guidance and an admonition to the cautious" (3:138).

As well as the conciseness of the Koran's phrases, and the concentration of its words, is another facet of the Koran's challenge, which is that it gathers far more than that contained in lengthier scriptures.

Another facet of the Koran is discovered in its composition, descriptive beauty and eloquence which are yet further proof of mankind's incapacity to imitate it. In its eloquence lie not only the commands of Allah but His prohibitions as well as His promise and threat. Whosoever is blessed to recite it grasps, at the same time, both the proof and obligation throughout. 

Although the Koran is within the realm of verse composition, it is of the kind unknown anywhere else. It cannot be said that it is in the form of prose because its verses are easier upon the soul and hearing, and its understanding is sweeter. A listener inclines to it more easily and passions are quickly aroused upon its hearing. 

Allah made its memorization easy and says, ”We have made the Koran easy to remember" (54:17). Other nations to whom a Book was sent were unable to memorize their Book (before it was tampered with), whereas Muslim children are blessed by the easement of memorization of the Holy Koran in just a short time.

Another facet of the uniqueness of the Koran is that, some parts were sent down in resemblance to others all of which mankind is incapable of imitating. One finds in their different parts an excellence of harmony, as well as harmony in its divisions. Then, there is the beauty of the leading from one story to the next, or one subject to another with different meanings. The same chapter may include both commands, and prohibitions, information and inquiry, promises or threats, affirmation of the prophethood, the confirmation of the Oneness of Allah, the arousal of longing and fear as well as other matters. It has been said that Arabic like this can be found elsewhere, however, it is not powerful and the purity of its style is not soft, and its beauty is inferior, and phrasing inconsistent. 

Take for example the beginning of Chapter 38 "Saad". This chapter contains information about those who disbelieve, their division, and the destruction of their previous generations. It also tells of their refusal to accept Prophet Muhammad even though they were amazed by what he brought. It tells how their council agreed not to believe and reveals their envy, incapacity and weakness. It informs them of the disgrace which will befall them not only in this life but in the life of the Everlasting Life. It also speaks of the rejection of previous nations to whom a prophet was sent and their subsequent destruction by Allah, and the warning that the same would happen to them if they persisted in disbelief. It also speaks of the inquiry of the Prophet his patience and his solace for all that had happened.

“In the Name of Allah, the Merciful, the Most Merciful. Saad, by the Holy Reading (Koran) of the Remembrance. No, the unbelievers exalt in their division. How many generations have We destroyed before them. They called, 'The time is neither of escape, nor safety.' They marvel now that, from among themselves, a warner has come to them. The unbelievers say, 'This is a lying sorcerer. What, has he made the gods One God? This is indeed a wondrous thing.' Their assembly left (saying), 'Go, and be patient to your gods, this is something to be desired. We never heard of this in the former religion. It is nothing but an invention. What, out of all of us, has the Remembrance been sent down to him (Prophet Muhammad)?' No, they are doubtful about My Remembrance, no, they have not yet tasted My punishment. Or, have they the treasuries of the Mercy of your Lord, the Almighty, the Giving? Or, is theirs the Kingdom of the heavens and the earth and all that is between them? Then let them ascend by (their) means! The army is defeated as (were) the confederates. Before them the nations of Noah, Aad and Pharaoh, and he of the tent-pegs belied, Thamood, the nation of Lot and the dwellers of the Thicket such were the confederates. There was not one of those that did not belie the Messengers. Therefore, My retribution was realized. These only wait for a single Shout for which there will be no delay. They say, 'Our Lord, hasten to us our share before the Day of Recompense.' Bear patiently with what they say, and remember Our worshiper David, a man of might. He was ever turning in repentance." (38:1-17)

The chapter continues and speaks of Prophet David and narrates stories of other noble prophets, peace be upon all of them. All this was sent down in the best form of composition and with the concise use of words, some of which contain sentences that effectively contain only a few words.

What has been brought to your attention is just a sampling of the inability of mankind to imitate the Holy Koran, there are many more facets some of which have already been mentioned. In this chapter we were only concerned with inability of mankind to imitate the Koran. 

You will have by now a glimpse in the first four facets, of the unending special properties and wonders of the Koran, and the reality of the inability of mankind to imitate it, therefore rely on them. Allah is the granter of success!

The Splitting of the Moon

The Koran narrates the miraculous event of the splitting of the moon of this Allah says, "The Hour is drawing near, and the moon is split (in two). Yet if they see a sign (the unbelievers) turn their backs and say, 'This is but a continuation of sorcery!'" (54:1-2).

The first verse was revealed at the time of the miracle. Masood's son and others shed further light upon this miraculous event saying, "During the time of the Messenger of Allah the moon was split into two. One part was seen above the mountain (Mount Hira) whilst the other was seen below and the Messenger of Allah called upon the people to witness." 

Anas said, "The people of Mecca asked the Prophet to show them a sign, whereupon he showed them the splitting of the moon into two and they saw Mount Hira between the two halves."

This miraculous sign was clearly evident despite its objectors. It would not have been hidden from anyone.

The verse is clear and all the narrations are authentic. The miracle occurred at night when things are quiet and only those whose habit it is to monitor the sky would be aware of it. The same came be said for the eclipses, not to mention that sometimes clouds prevent its viewing. There is no doubt that many people saw it in different parts of the world, but were not aware of the happenings in Mecca between the Prophet and those who he was calling to the religion. (Shaykh Darwish commented: We have heard that in 2006 the prestigious BBC - British Broadcasting Company - broadcasted significant scientific news from a report issued by the USA space agency, NASA whose astronauts discovered the signs of a crack going across the moon. We also heard that this news was released by David Pidcock")

The Splitting of the Moon Witnessed by a King

(Shaykh Darwish added: It is recorded that one night as King Cheraman Perumal of Kerala, India, and his wife were strolling outside their palace they witnessed the splitting of the moon in half. Later, when Arab traders reached Kerala he told them of the strange occurrence whereupon they told him that the moon had split in Mecca in answer to the supplication of a new prophet who had been sent. 

The king set sail to visit Prophet Muhammad and embraced Islam under his hand and took the name Tajuddin meaning, "The Crown of the Religion". 

The Prophet sent several Companions under the leadership of Malik, Dinar's son and his brother back with the king to India to spread Islam. However the king was taken ill in Salala, Oman and it was there that he died. Before his death he wrote letters to the rulers of Malabar to be delivered via the Companions in which he requested them to help the Companions. The Companions were made welcome by the rulers and started to preach Islam. 

It was in the village of Rayangadi, near Payyannur that a mosque was built sometime before the 5th year after the Prophet's migration. The mosque bears an inscription in Arabic without vowels or dots. Fourteen mosques were subsequently built and the one in Kodungallur was called the "Cherman Malik Mosque" and has remained intact to this day together with its wooden pulpit, awning and ablution well.

Malik, Dinar's son married the sister of the king and their son's name was Muhammad Ali Raja. Malik died in Mangalore. 

Reference is made to the king's visit and the gift of a jar of honey and ginger in "Mustadrak" by Hakin.

The palace of Arakkal houses many Islamic artifacts relating to the early days of Islam in India. Amongst those artifacts is the proof that Muhammad Ali Raja, the son of Sheree Devi, sister of King Cheraman established the dynasty of kings which existed up until the time of the British imperialism of India.

Kerala is the home of several descendants of the king, some are Muslims and others are not, and they are interviewed regularly by historians. 

Although the official language of India is Urdu, Kerala has its own distinctive language, and its Muslim population accounts for 90% of its inhabitants whereas the Muslim population in other cities is 20%. 

Kerala has, even today, the characteristics of the Golden Age of Islam in Spain. Muslims live in harmony with peoples of other religions, in which peace and caring for one another is a way of life).

MIRACLES GIVEN TO 
PROPHET MUHAMMAD

Part 3

The Cure
SAHIH-SHEFA

by
Judge 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

Prophetic Water Miracles

There are many reports by the Companions relating to numerous occasions when water was witnessed flowing from the fingers of the Prophet .

Anas tells us that it was time for the Asr prayer when he saw of the Messenger of Allah . The people searched for water to make the obligatory ablution but were unable to find any. However, there was a little water available and so it was brought to the Prophet who put his hand in the vessel and water began to flow from his fingertips. The Prophet told his followers to make their ablution with that water, and each and every follower was able to make their ablution from that blessed water. There were more than 70 Companions who made their ablution from that water on that occasion. 

'Alqama reported the occasion when they were with the Messenger of Allah and there was no water. The Messenger of Allah 'Find someone who has some extra water.' Some water was brought to him and he poured it into a container then immersed his hand in it and the water began to flow from between the fingers of the Messenger of Allah .

Jabir, Abdullah's son said, "On the day of Hudaybiyah the people were thirsty and the Messenger of Allah had a container of water in front of him and made ablution from it. The people came to him saying, 'We have no water other than that which is in your container.' Thereupon the Prophet put his hand into the container and water began to flow from between his fingers as if it were a spring." Jabir who reported this miraculous event was asked how many people they were, whereupon he replied, "We were one thousand five hundred. Had we been more, then it would have continued to suffice us." 

A similar miracle occurred when the Messenger of Allah asked Jabir to bring him some water to make ablution. However, only a dry water skin with a few drops of water could be found, and this was brought to him. The Prophet squeezed it and supplicated, then asked for a bowl to be brought to him. Then, with his fingers spread out in a bowl Jabir sprinkled the drops over them, and as the Prophet said, "In the Name of Allah" water began to flow from his fingers. Then, it began to gush into the bowl until it was full and he ordered his followers to use the water. Everyone made their ablution and he inquired if anyone was still in need of water. Now that their needs had been met the Messenger of Allah withdrew his hand from the bowl and it was still full.

At-Tirmidhi draws our attention to the fact that all these miraculous events took place before many people, and no one can suspect or doubt their occurrence. If it had not been so, rest assured the Companions would have been the first to speak out about it as they were never silent about an untruth. None raised the slightest objection to the reports of these miraculous events. They both witnessed and experienced them, so it can be said that each and everyone confirmed the occurrence of these miracles.

The Blessed Water that Gushed Forth
from the Prophet

There is a similar miracle to the preceding in which water flowed on account of his blessing and increased by his touch and supplication.

Mu'adh, Jabal's son narrates the happenings at Tabuk. He tells us that they came upon a spring of water which was scarcely dripping. They scooped up the drops from the spring with their hands and put it into a container. The Messenger of Allah then washed his face letting the drops of water that fell from him fall back into the container and container of water began to overflow and quenched the thirst of all the people. Thereafter, the Prophet told Mu'adh that if he were to live for a long time he would see what was there watering gardens.

At Hudaybiyah, we are told by Al Bara', there were approximately 14,000 men, and the water well they found was insufficient to provide for even fifty sheep. The Companions crowded around the well until not one single drop remained. Then, the Messenger of Allah came and sat beside it and a pail was brought to him in which he puffed some of his saliva and supplicated. Salama reported that he either supplicated or blew some of his salvia in it thereafter water gushed forth and there was sufficient water for themselves and enough to fill their containers.

Shehab's son tells us, the Prophet drew an arrow from its quiver, and laid it in the bottom of the dried-up water hole, and an excess of water started to flow, so much that the water became sufficient for the needs of animals.

Abu Katada said, "The people accompanied the Messenger of Allah , on a journey and went to him complaining of their thirst. The Prophet asked for the container from which he made ablution to be brought to him and put it under his arm, then covered its opening, but I am unsure whether he blew into it or not, Allah knows best. Thereafter the people drank until they had taken their fill and each filled their water-skin and there were seventy-two men.

The Prophet told Abu Katada, "Keep your ablution container because news of this will spread."

A further example is found in this category of miracles. One day, as Imran, Hussain's son tells us, the Companions faced great thirst. The Prophet told two of his Companions that they would find a woman in a certain location with a camel carrying two water-skins. 

The woman was located where the Prophet said she would be found and they brought her to him, who then filled a container with the water from the skins and supplicated, after which he poured the water back into the skins. The skins were opened and he told his Companions to fill their water containers with its water and this they did. Afterwards, Imran commented, "It appeared to me that after that, the skins contained even more water." The Prophet was thankful and told his Companions to give the woman some provisions and she filled her robe with them. Then he told her, "You may go, we did not take any of your water, Allah has given us water."

Omar, tells of another occasion as the Companions were on the march to (Tabuk) Usra, they were afflicted by such thirst that one of them was prepared to kill his camel to squeeze its stomach and drink its contents. Abu Bakr went to the Prophet and asked him to supplicate for relief from their thirst, whereupon the Prophet raised his hands, and before he lowered them a rain cloud appeared and poured out its rain, and each of the Companions were able to fill their containers. The rain cloud did not pour its rain anywhere else, it only fell on the Companions.

There are many such hadiths describing the miracles of water including the supplication the Prophet made during the time of drought and the events that followed.

The Miracle of the Increase in the Amount of Food

Narrations abound that speak of the increase of food, on account of the blessings and supplications of our beloved Prophet the following are but a selection.

Jabir, Abdullah's son tells us, of the time a man came to the Prophet asking for some food. The Prophet gave him half a measurement (wazk) of barley and the man, his wife and guests ate from it continuously until the time the man decided to weigh it. The Prophet told him that if he had not weighed it, he would have continued to eat from it, and it would have remained with him.

On another occasion, Abu Talha tells us that Anas came to the Prophet with a few loaves of barley bread under his arm. The Prophet asked for the bread to be broken up, then he supplicated with what Allah willed him to say over it, and the bread became sufficient to feed seventy or eighty of his Companions.

The Companions, numbering approximately one thousand, were digging of the fortification trench around Medina were very hungry. Jabir tells us how the Prophet miraculously fed them all from a small measurement of barley, and a lamb. As the dough was being prepared for bread, the Messenger of Allah, praise and peace be upon him, puffed some of his saliva onto the dough and pot, and it was blessed. Jabir said, "I swear by Allah, all ate and after they left, the pot was as full as it had been at the beginning." Bukhari

Another report has reached us via Samura, Jundub's son that, tells of a bowl containing some meat that was brought to the Prophet and how people kept coming in succession from morning to night and all ate from it. As soon as one group of people got up after taking their fill, another group sat down and ate, and so it continued until all were sufficed.

Abdur Rahman, Abu Bakr's son tells of the time when the Prophet and a hundred and thirty men were together, and there was only a small measure of flour that was made into dough, and that there was a sheep which was prepared, then its offal roasted. All took a piece of its offal, then, two plates were made from it and they all ate together, when they had satisfied their need, two plates remained, and Abdur Rahman took them back with him on his camel.

Abu Hurayrah together with several other Companions, spoke of the time when the Prophet and his followers went on an expedition, and grew very hungry. Only a little of their provisions remained and the Prophet asked for them to be brought to him, whereupon each brought a handful, or a little bit more of food. The most anyone brought was two scoops of the hand of dates. All the provisions were placed on a mat, and as Salama estimated, the quantity was comparable to that of the weight of a goat. Then the Prophet told his followers to bring their containers, and each container was filled to capacity, and even after all had taken, the same amount of food remained as at the beginning. Abu Hurayrah said that if all the peoples of the world had come to him, they would have been sufficed. Bukhari.

The Prophet told Abu Hurayrah to invite, on his behalf, all the homeless Companions from their raised flooring (Suffa) in the Mosque. When all were gathered a plate of food was set before them, and they each ate whatever they wished and then left. After all had eaten, the plate of food remained as it had been when first presented to him, the only difference being there were finger marks on it.

When the tribe of Abdul Muttalib met together, there being forty in number, Ali, Abu Talib's son tells us the Prophet placed a small measure of food before them, from which they all ate until they were replete. The food that remained, was equal to that at the beginning of the meal. Then, the Prophet asked for a cup, and they all drank from it, until their thirst was quenched, and the same amount remained in the cup just as if none had drunk from it.

An apartment was built for Lady Zaynab, may Allah be pleased with her, and Anas tells us that the Prophet asked him to invite certain people to the apartment. The apartment was full, and a container with some prepared dates was brought to the Prophet into which he dipped three fingers. The invitees began to eat, and then leave, and there remained in the container the same amount as at the beginning. Seventy-one or seventy-two people accepted the invitation.

In another rendering of the preceding miracle it reads, "There were about three hundred people. I, (Anas) was told to take the bowl away, and commented, 'I do not know whether there was more in it than when I put it down, or when I had picked it up."

Abdullah, Jabir's father passed away in debt. Jabir offered his capital to his father's creditors who were Jews, but they refused the offer, and there were insufficient dates in the harvest to repay two years of debts. The Prophet told Jabir to divide the creditors into groups, beginning with the basic debts, and to tell him once he had done so. The Prophet went amongst the creditors and Jabir paid his father's debts in full. After all had been paid, what remained was the usual crop of dates harvested each year. It has also been reported the same amount that had been used to repay remained. The creditors were astounded!

Abu Hurayrah also tells us of the time, when he was in the company of the Prophet and felt very hungry, whereupon the Prophet asked him to accompany him. A cup of milk had been given to the Prophet , so he asked the people of the Suffa to come. Abu Hurayrah, who was weak from hunger asked, "Is the milk for them? I am in greater need of it to regain my strength." Abu Hurayrah did as he was asked, and called the people to come and drink. Each of the people of the Suffa drank from the milk, until they were satisfied, then the Prophet took the cup and said, "You and I remain, sit and drink". Abu Hurayrah started to drink, and the Prophet kept telling him to drink more until he exclaimed, 'No, by the One who sent you with the truth, there is no room for anymore, whereupon the Prophet took the cup, praised Allah and said, "In the Name of Allah", and drank the remainder.

As we mentioned before, all of these reports are authentic, and confirmed by the Companions of the Prophet, may Allah be pleased with them. Miracles such as these have also been narrated by numerous followers, and recorded in the well-known authentic references of Prophetic Sayings.

The Trees That Spoke and Responded to the Prophet 

Omar's son tells of the time, he and others accompanied the Prophet upon a journey, when a Bedouin came to him, so the Prophet asked where he was going. The Bedouin replied that he was going to his family, whereupon the Prophet asked, "Do you want something good?" The Bedouin asked, "What is it?" to which the Prophet replied, "It is that you bear witness that there is no god except Allah, alone without a partner, and that Muhammad is His worshiper and Messenger." The Bedouin inquired, "Who will bear witness to what you say?" He replied, "That Mimosa tree", whereupon the tree advanced from the edge of a dried-up water bed, plowing up the ground until it stood before him. The Prophet asked it to bear witness three times, and this it did, and thereafter returned to its place.

There is a lengthy transmission of Jabir, Abdullah's son in which he says they were near the edge of a dried-up water bed that had two trees, and the Messenger of Allah felt the need to relieve himself, however, there was nothing to screen him. So the Messenger of Allah went to one of the trees, and took hold of a branch and said, "Let me lead you by the permission of Allah", and gently proceeded to lead it like a haltered camel. He did the same with the other tree until the trees stood side by side, then he said to them, "By the permission of Allah, join together for me", and this they did. 

In another version, Jabir said to the tree, "The Messenger of Allah requests you to join your companion so he can sit behind you." Whereupon the tree forged ahead, and joined its companion, and he sat between them. Jabir said, "I returned in haste and sat down, talking to myself, and when I turned around, I saw the Messenger of Allah coming. The trees parted from each other, and stood alone as they had done originally, and the Messenger of Allah stopped for a moment, and indicated right and left, as he moved his head."

Ya'la, Murra's son said, "I traveled with the Prophet to Mecca and I saw a wonder. We arrived at place and he said, 'Go to these two trees and tell them that the Messenger of Allah is telling you to join together', so this I did. Each tree uprooted itself to join the other and formed a barrier, so the Prophet went behind them and relieved himself. After, he returned he said, "Each one of you go back to its place.' So I told them to do so and each of them returned to its place."

Ya'la, Murra's son, also known as As-Siyyaba's son reports a miracle he witnessed and tells us that he saw either a palm tree or mimosa tree circle around them, then return to its place. The Messenger of Allah told those who were with him, "It asked permission to greet me."

Abdullah, Masood's son narrates, "A tree announced the presence of the jinn to the Prophet that, that the jinn were listening to him."

And also the hadith of Anas who said, "When Gabriel saw the Prophet was saddened, said, 'Would you like it if I showed you a sign?' He replied, 'Yes'. So the Messenger of Allah looked at a tree at the end of the valley and said (to Gabriel), 'Call that tree'. Whereupon the tree came walking until it stood in front of him. Then he ordered it to return so it returned to its place." There is also a similar narration reported by Omar.

Abbas' son tells of the time when a Bedouin came to the Messenger of Allah and asked, "How can I be sure that you are a Prophet?" The Messenger of Allah said, "If I call upon that branch of this tree to obey me, will you bear witness that I am the Messenger of Allah?" Then, the Messenger of Allah called to the branch to come down, and it started to come down and then fell before the Prophet and thereafter returned to its place (after bearing witness), whereupon the Bedouin became Muslim.

Omar's son, Jabir, Masood's son, Yal'a Murra's son, Anas, Abbas' son, and many others are in complete agreement to the aggregation of these miracles. These miracles and more were reported by the Tabien (second generation) as they were able to gather them and consequently they became well established narrations.

The Longing of the Palm Trunk to the Prophet 

This famous event in which the palm trunk wailed on account of its separation from the Prophet has been widely reported and is very well known. It has been transmitted by at least ten of the Companions. 

Jabir, Abdullah's son tells us that the Prophet's Mosque was built from the trunks of palm-trees with a roof laid over them. During sermons, the Prophet would lean against one of its trunks, but when a pulpit was built for him they heard the trunk cry out with a sound similar to that of a camel.

Anas tells us that the mosque shook with the trunk's wailing, and Sahl informs us that the congregation wept profusely when they saw what was happening. Both Al-Muttalib and Ubayy said, "It nearly split and burst apart, then the Prophet went to it and placed his hand upon it and it became quiet."

The Prophet told his followers, "This trunk wails because it remembers what it lost." 

Another added, "By the One in whose hand is my soul, if he had not consoled it, it would have remained wailing like that up until the Day of Resurrection on account of its grieving for the Messenger of Allah ."

Anas and others inform us that the Messenger of Allah gave instructions for the trunk to be buried under the pulpit. Sahl said that it was either buried under the pulpit or else placed on the roof. 

Ubayy mentions that as the Prophet prayed, the trunk would lean towards him, and during the reconstruction of the Mosque he took it and it remained in his possession until termites finally consumed it and it turned to dust.

Whenever Al-Hasan, the grandson of the Prophet narrated this story, he would weep and say, "Worshipers of Allah, the wood yearned for the Messenger of Allah and longed for him because of his position, it is you who should yearn to meet him!"

Many of the closest Companions transmitted this story, and many followers narrated it from them. 

Allah strengthens in the right way.

Prophetic Miracles Relating to Inanimate Things

There were many occasions in which the inanimate were heard exalting Allah in the hands of the Prophet . Masood's son mentions, "While food was being eaten we would hear it exalting its Lord." 

In Medina, Jabir, Samura's son reported the saying of the Prophet . "I know a stone in Mecca that used to greet me." 

One day, as the Prophet accompanied by Abu Bakr, Omar and Othman were climbing the mountain of Uhud it started to shake. Anas tells us the Prophet said to it, "Uhud be stable, a Prophet, a man whose status is that of sincerity and two martyrs are on you."

Abu Hurayrah tells of a similar incident which occurred on Mount Hira, but this time those who were with the Prophet were Ali, Talha and As-Zubair, and the Prophet spoke to it saying, "There is only a Prophet, or a man whose status is that of sincerity, or a martyr on you."

Othman tells that there were ten Companions with the Prophet and that he was one of them, and added Abdur Rahman and Saad to the names. Sa'id, Zayd's son reported something similar, he too mentioned that there were ten and included himself.

Omar's son tells us of the time when the Prophet stood on the pulpit and recited, "They have not valued Allah with His true value" (6:91). Then the Prophet said, "The Compeller exalts Himself, saying, 'I am the Compeller, I am the Compeller, I am the Great, the Self-Exalted." Upon hearing this, the pulpit shook so violently they exclaimed, "He will fall from it!"

Abdullah said, "The Prophet entered Mecca on the Day of its Opening, and around Ka’bah there were 360 idols. So he prodded each of them saying, 'The truth has come and falsehood will neither start nor return again.'" 

Abbas' son tells us that there were three hundred and sixty idols placed around the Ka’bah, and the feet of the idols were reinforced with lead mounted in stone. When the Messenger of Allah entered the Mosque in the Year of Opening, he pointed the staff he was holding towards them, but did not touch them. Then he recited the verse, "Truth has come and falsehood has vanished" (17:81). Whenever he pointed at the face of an idol, it fell on its back and when he pointed to its back, it fell on its face and so it continued until not one single idol remained standing." Bukhari.

Masood's son said something similar adding, "When the Prophet began to destroy them, he recited the verse, "Truth has come. Falsehood has vanished and shall return no more" (34:49).

When the Prophet was a young boy traveling with his uncle and others of the Koraysh to trade, a hermit monk who never left his home for anyone, came out to see him. Upon seeing the young boy he took hold of his hand and declared, "This is the master of the worlds. Allah will send him as a mercy to the worlds." The Korayshi merchants asked how he knew this and the monk replied he had not seen even one stone or a single tree that did not bow to him. Then the monk informed them that they only bow to a prophet. The monk also told them that he had seen a cloud shading him and that when the Prophet arrived he found that some people had already seated themselves in the shade of the tree, but as the young Muhammad sat down the shade moved to him. 

Prophetic Miracles Relating to Animals

Lady Ayesha, may Allah be pleased with her, tells us of a pet they used to have, she said, "When the Messenger of Allah was with us it stayed in its place, without moving. It was only when he went out that it would move about."

Abu Sa'id Al Khudri tells us a story about a wolf that spoke, and the following is an extract. A shepherd was herding his sheep when a wolf snatched one of them, however, the shepherd succeeded to get it back. Rather than running away, the wolf sat down on its haunches and said, "Don't you fear Allah? You have come between me and my provision!" The shepherd exclaimed, "How extraordinary, a wolf that speaks just like a human!" The wolf replied, "Shall I tell you something that is even more extraordinary? The Messenger of Allah who is now between those two passes tells his people news of past happenings!" The shepherd went to the Prophet and told him what had happened, whereupon the Prophet told the shepherd, "Go and tell the people" The Prophet said, "The wolf spoke the truth." 

Safina was a servant of the Messenger of Allah . One day Safina set sail in a boat and sailed in the wrong direction and landed on an island in which there was a lion. As the lion approached, Safina told it, "I am the servant of the Messenger of Allah," whereupon the lion nudged him with his shoulder and guided him to the right direction.

When the Prophet was migrating he stayed in a cave in Mount Thawr. The unbelievers passed by the cave and found a spider's web covering its entrance and said to one another, "If he had entered it the spider would not have spun its web over the entrance."

The Revival of the Dead
Infants who Bore Witness to the Prophethood

After the victory at Khaybar, a roasted sheep was prepared by a Jewess and Abu Hurayrah tells us that the Messenger of Allah and some of his Companions started to eat from it. Then, the Prophet told them not to eat from the roast because it had told him that it had been poisoned. However Bishr, Al Bara's son had already swallowed some and died. The Prophet asked the Jewess why she had done this and she replied, "If you are a prophet, what I did would be of no harm to you, if you are a king then I would have freed people from you." 

In another version reported by Anas, the Jewess told the Prophet "I wanted to kill you" whereupon he replied, "Allah would not have given you the power to do so." The Companions said, "We will kill her," but he told them "No." 

During the last illness of the Prophet he said, "The food of Khaybar returns to me and at times, it makes me choke." Anas said that he would recognize the effects of the poisoning on the lower lip of the Messenger of Allah .

Isaac's son reports the opinion of other Muslims that indicates that the honor of the Prophet was raised further still by Allah on account of the poisoning as he died the death of a martyr.

Wukay, Al Jurrah's son, tells us of a child who had never spoken a word, but when the Prophet asked, "Who am I?" The child replied, "The Messenger of Allah."

Zayd, Kharija's son collapsed and died in one of the alleys of Medina. An-Numan, Bashir's son tells us they picked him up and then shrouded him. Between the Maghrib and Isha prayers women started to weep around him and they heard him say, "Be silent, be silent!" so they uncovered his face and he said, "Muhammad is the Messenger of Allah, the Unlettered Prophet and the Seal of the Prophets. It is like that in the First Book." Then he said, "It is the truth, it is the truth." Thereafter he mentioned Abu Bakr, Omar and Othman and said, "Peace be upon you O Messenger of Allah, and the mercy of Allah and His blessings." Thereafter he returned to the status of death just as he had been a little while before.

The Prophetic Healing of the Sick and Incurable

There are numerous reports of miraculous healings permitted by Allah to His Prophet and the following are just a taste. 

A blind man came to the Prophet and Othman, Hunayf's son tells us that he said, "O Messenger of Allah , ask Allah to remove the veil from my eyes." The Prophet told him, "Go and make ablution, then offer two units of prayer and say, 'O Allah, I ask You and I turn to You by Muhammad, the Prophet of Mercy. O Muhammad, I turn to your Lord to remove the veil from my eyes. O Allah let him intercede for me." The man followed the instructions and returned, and Allah had restored his sight.

At the Battle of Khaybar, Ali's eyes became very painful. The Prophet puffed on them and they were immediately healed. Salama, Al Akwa's son sustained a wound to his thigh during the battle and a similar miracle occurred whereby he too was immediately healed.

There was a lady who brought her possessed son to the Prophet and Abbas' son tells us that the Prophet stroked his chest whereupon the child vomited something resembling a black puppy and was cured immediately.

The Acceptance of the Prophet's Supplication

There are numerous narrations that speak of the supplications of the Prophet and the following are as before, simply a glimpse.

Anas's mother went to the Prophet and said, "Anas serves you, supplicate to Allah for him." The Prophet supplicated saying, "O Allah, give him a lot of children and abundant wealth, and bless him in what You give him." Later, Ikrima tells us that Anas said, "By Allah, I have an abundance of wealth and I have approximately one hundred children and grandchildren."

The Prophet asked Allah to answer the supplication of Saad, Abi Waqqas's son and thereafter, whenever he supplicated his supplication was answered.

The Prophet supplicated to Allah saying, "O Allah, strengthen Islam through either Omar, Khattab's son or Abu Jahl." Omar was the one to be blessed by the supplication. Masood's son said, "We began to be powerful from the time Omar became a Muslim."

The Companions went out on an expedition and were stricken by thirst so Omar went to the Prophet and asked him to supplicate. The Prophet supplicated and a cloud came and provided them with water, then went away. On another occasion during a period of drought, the Prophet supplicated in the rain prayer and it rained so much they asked him to supplicate for its cessation, whereupon it ceased.

For Abbas' son the Prophet supplicated, "O Allah, give him understanding of the Religion and teach him its interpretation." Thereafter he was known as 'Al Habr' the scholar and the interpreter of the Koran.

Abu Hurayrah's mother embraced Islam through the supplication of the Prophet .

The Prophet supplicated against a man from the tribe of Koraysh called Mudar whereupon his tribe was stricken by drought until they reconciled the matter. Once the matter was resolved the Prophet supplicated for the tribe, and it began to rain.

Chosroes, the King of Persia received a letter from the Prophet and tore it up. The Prophet supplicated against him asking Allah to fragment his kingdom. This occurred and the Persians lost their leadership in the world.

The Prophet saw a man eating with his left hand and advised him, "Eat with your right hand." The man arrogantly replied, "I am not able to do so." The Prophet said, "You will not be able to do so," and thereafter the man was never able to raise his right hand to his mouth.

Masood's son tells us of the time when the unbelievers among the Koraysh put a placenta full of fluid and blood around the Prophet's neck whilst he was prostrate in prayer to Allah. The Prophet supplicated against each of the participants, name by name, and during the Battle of Badr each one met their death. 

(Shaykh Darwish added: The Prophet supplicated for blessings upon Yemen and Syria but when he was asked to do so for the Najd he declined. When he was asked about that, the Prophet said it was from the Najd that the horn of the devil would emerge. Nothing of any significance happened in the Najd until the emergence of Muhammad ibn Wahab, the founder of Wahabism who went against his parents and brother and revived ibn Taymia's flawed thought .

Referring to Wahabism, the current shaykh of Al Azhar said, "It was to revive the idolatrous embodiment of the Divinity." The Wahabis highjack for themselves without right, the respected title of “Salafi”. The title “Salafi” refers only to the Companions of the Prophet, Tabien, and Abi Tabien that is, those from the first three generations of Muslims of whom Prophet Muhammad said that they were the best generations. Wahabism and its adherents emerged several centuries after the honorable first three generations of Muslims. The purpose of calling themselves “Salafi” is an attempt to connect themselves to these elite generations to conceal the Wahabi heretical identification. They reject the Shafi’i school of jurisprudence as well as the other three well established schools of jurisprudence.)

Things Transformed Through the Touch of the Prophet

The people of Medina were in a state of unrest and Anas, Malik's son tells us that the Messenger of Allah rode out of the City on a horse belonging to Abu Talha. Abu Talha's horse was known to be a slow animal, but upon his return the Prophet told Abu Talha, 'We found your horse to be very fast." After that ride the horse was never out run.

Jabir, Abdullah's son had a weak camel. The Prophet prodded it and it became so lively that Jabir had to use all his power to control it.

Asma, Abu Bakr's daughter tells us that she had a black robe the Prophet had worn and when people were sick they put it in some water, then use the water for a cure and they would recover.

On another occasion, the Prophet brought a pail of water from Zamzam and puff into it and the water became sweeter than musk.

A skin containing some ghee (clarified butter) was given to the Prophet by the mother of Malik Al Ansariyaah. He handed it back to her and told her not to squeeze it. When her sons ran out of ghee they would go to her and ask her for some, and she would go to the skin and find some ghee in it. It continued like this until one day she squeezed the skin.

When the owners of Salman Al Farsi agreed to free him, they demanded three hundred sapling palm trees that were to be planted, tied and fruit bearing and in addition to which they asked for forty ounces of gold. The Prophet went to his aid and planted with his own hands all the trees except for one which someone else planted. All the trees flourished except for that one, so the Prophet pulled it up and replanted it and it took root. 

It was a dark rainy night and Katada, Numan's son had prayed the evening prayer in the company of the Prophet who thereafter gave him a branch of a palm-tree saying, "Take it with you, it will shed light for you ten arms length before you and ten arms length behind you. When you enter your house you will see something dark. Beat it until it leaves because it is satan." Katada went home and the branch lit his way. When he entered his home he found the darkness and beat it until it left. 

Through the blessing of the Prophet's touch, praise and peace be upon him, the ewe of Abdullah, Masood's son which had never been mated and the ewe of Al-Miqdad yielded an abundant supply of milk.

The Prophet stroked the face of Katada, Milhan's son and it shone in a way that when someone looked at his face it was like looking into a mirror.

Hanzalah, Hidhaym's son was also blessed by the touching of his head by the Prophet, praise and peace be upon him. One day a man came to him with his sheep. His face was swollen and the udders of his sheep were also swollen. The swollen parts were placed upon the area the Prophet's hand had touched Hanzalah’s head and the swellings disappeared.

During the conflict of Hunain, the Prophet picked up a handful of dust and threw it at the faces of the unbelievers and said, "May their faces be ugly!" They turned away and wiped filth from their eyes.

At one time Abu Hurayrah came to the Prophet and complained of his forgetfulness. The Prophet told him to spread out his robe and he scooped his hands into it. Then he told him to draw the robe to him, and this he did. Thereafter he did not forget a thing. (Shaykh Darwish commented: Abu Hurayrah reported over 5000 prophetic sayings which were, with the exception of 42 prophetic sayings, also reported by many other Companions. This fact is proof that those who attempt to throw doubt on the science of hadith, or on the personality of Abu Hurayrah are wrong, and Muslims should not doubt these reports.)

Jarir, Abdullah's son was unstable on horses, the Prophet patted his chest and supplicated for him and thereafter he became the best and most stable of all Arab horsemen.

The Prophet's Knowledge
of some of the Unseen and Future

The transmissions relating to these subjects are well known and are so numerous that they can be compared to a vast, unpluggable ocean that never ceases to overflow. 

Regarding the signs relating to future events and the Last Day, Hudhayfa tells us, "The Messenger of Allah gave a sermon in which he omitted nothing that would occur up until the Last Day. Some of us remembered them whereas some forgot, but many of my companions know them. When any of the events were realized, I would recognize and recall what the Prophet had told us in the same way that a man remembers the face of another who went away but recognizes him upon his return." Hudhayfa then said, "I do not know whether my companions have forgotten or pretended to forget but the Messenger of Allah did not omit the initiator of a single disaster which would occur right up until the end of the world, and there were more than three hundred. Not only did he name the initiator but he also gave the names of their fathers as well as their tribes."

Abu Dharr tells us, "When the Messenger of Allah passed away, there wasn't a single bird that flies in the sky that he had not informed us about."

Both the compilers of the Prophetic Sayings and the imams have transmitted what the Prophet taught his Companions, pertaining to the promised victories over his enemies, the Opening of Mecca, Jerusalem, Yemen, Syria and Iraq. He also spoke of establishment of safeguards in which a woman might travel in her howdah from Hira in Iraq to Mecca fearing none except Allah.

Prophet Muhammad warned that Medina would be raided. He told his Companions that Khaybar would be conquered by Ali on the following day. He also prophesied various parts of the world which Allah would open for his nation, and also the treasures of Chosroes and Caesar they would receive. The Prophet warned of the sedition that would occur among them, the disputes and the rise of various sects who would behave in a manner similar to their predecessors, and that they would split into seventy-three sects, of which only one would be saved. The Prophet told of their spreading throughout the world, and that a people would come who wore one fine garment in the morning and another in the evening, and that dish after dish would be set before them. He spoke of the time when their homes would be adorned in a similar way to the Ka’bah. The Prophet concluded the sermon saying, "You are better off today than you will be on that day."

Prophet Muhammad said the Muslims would fight the Turks, the Chosroes and the Romans. He said, Chosroes and the Persian power (Shah of Shahs) would be wiped out and that neither a Chosroes nor Persia power would exist thereafter. He prophesized that Caesar would go and there would be no Caesar after him. 

The Prophet prophesied that the descendants of the Romans would continue generation after generation right up until the end of time. That the time would come when the best of people would pass away. Also that knowledge would be taken away as time drew to an end, and of the sedition and bloodshed that would appear. He said, "Woe for the Arabs, for the evil that draws near!"

The earth was rolled up for the Prophet so that he was able to see its eastern and western extremities and where his message would reached. As such it spread between the east and west - that is between India and the far east to the ocean Tangier - in such a way that no other nation spread and endured.

The Prophet also said, "The people of al-gharb will continue to be on truth (justice) up until the Hour of Judgement commences. Al-Madini's son was of the opinion this refers to the Arabs, because they are recognizable by their drinking from is a kind of leather bucket (al-gharb). Whereas others were of the opinion it referred to the people the west.

Abu Umama, reports the saying of Prophet "A group of my nation will remain steadfast to the truth. As such they will conquer their enemy until the command of Allah comes." (Shaykh Darwish commented: This hadith is reported in Muslim and is of the highest rank of authenticity of collective narrations. The group referred to is spread throughout the nation and not a specific group or sector. It is representative of the nation of Prophet Muhammad and consists of reciters of the Koran, scholars of prophetic sayings, jurisprudence, prophetic life, worshipers, preachers and laymen and will continue as such up until the advent of Al Mahdi and the descent of Jesus.)

The Prophet spoke of the emergence of the children of Abbas under black banners and said their kingdom will be vast. He spoke of the coming of Al Mahdi and the murder of Ali. 

The Messenger of Allah prophesied the martyrdom of Imam Ali, and said that those who would kill him were the most wretched of people and also mentioned the martyrdom of Othman.

As far as sedition was concerned, the Prophet said that it would not appear during Omar's lifetime. He said, "Az Zubair would fight against Ali, and the dogs of How'ab would bark at one of his wives and there would be a lot of killing around her, and that she would only just escape. When Lady Ayesha, may Allah be pleased with her, went to Basra, the dogs of How'ab barked. (Shaykh Darwish added: The barking of the dogs occurred as Lady Ayesha rode in seclusion in her howdah and upon hearing the barking of the dogs she asked if she was in How'ab but those whose intention was to deceive her lied saying it was some other place.)

The Messenger of Allah prophesied that an unjust group would transgress and take the life of Ammar, this prophecy was fulfilled when the army of Mua'wiyah killed him. To Abdullah, Az-Zubair's son he said, "Woe to the people from you and woe to you from the people!"

The Prophet spoke of the hypocrite, Quzman saying, "He will be tested along with the Muslims, even though he is one of the people of the Fire." This prophecy was fulfilled and Quzman killed himself.

The Prophet named certain people amongst whom were Abu Hurayrah, Samura Jundub's son, and Hudhayfa and said, "The last of you will die in a fire." The last to die amongst them was Samura who was old and senile and died as he was trying to warm himself by a fire and burned himself.

Prophet Muhammad spoke of the caliphate of the Koraysh saying, "The caliphate is with the Koraysh, and it will remain so as long as they maintain the Religion."

The Prophet prophesied that a liar and a destructive person would emerge from Thaqif. It is thought that Al Hajjaj, Joseph's son and Al Mukhtar, Ubayyd's son are those referred to in the prophecy.

Prophet Muhammad spoke of Musailamah the liar, who laid claim to the prophethood during the lifetime of the Prophet saying he would be destroyed, and it was so.

Of his daughter Lady Fatima, may Allah be pleased with her, he gave her the good news that she would be the first of his family to pass away after him.

Prophet Muhammad warned about the apostasy which would arise and prophesied that after his death the just Caliphate would remain for thirty years and thereafter become a voracious kingdom. This was fulfilled during the time of Al Hasan, the son of Ali, may Allah be pleased with them.

The Prophet prophesized the status of Muslims when they are lost. The Prophet said, "This matter began with the prophethood and mercy, then mercy and the Caliphate, followed by a voracious kingdom, followed by arrogance and tyranny." He warned "Corruption will enter the nation." 

The Prophet made known the existence of Owais Qarani. (Shaykh Darwish added: The Prophet instructed Omar and Ali to ask Owais to pray for them. It was only after the death of the Prophet, praise and peace be upon him, that this great worshiper from the second generation became known to the Companions").

And the Prophet also prophesized that princes would come who would postpone the time of prayer. 

Prophet Muhammad warned that amongst his nation there would arise thirty deceiving liars each claiming the prophethood, four of whom would be female. Another time he mentioned that one of the deceiving liars would be the false messiah, (a Jew, called the Moshiach) and that all would fabricate lies about Allah. 

The Prophet spoke of non-Arabs saying, "The time is approaching when there will be numerous non-Arabs amongst you. They will consume your property and strike your necks. The Last Hour will not appear until a man from Kahtan drives the people with his staff."

Prophet Muhammad told his Companions that the best of his followers are those who lived during his time, thereafter the next generation (Tabien), followed by the next generation (Abi Tabien). He warned that after them people would come and bear witness without being asked who will be treacherous and untrustworthy. He also warned of people who would promise but not fulfill, and that many will be obese.

He also said, "A time is only followed by one worse than it."

Prophet Muhammad warned, "My nation will be destroyed under the hands of young men from the Koraysh." In another narration Abu Hurayrah tells us that he said, "If I so wished I could name them for you, the children of so-and-so and the children of so-and-so."

Prophet Muhammad prophesized the coming of the Qadarites (Qadariwwa), deniers of predestination. (Shaykh Darwish added: The Qadiani are a deviant sect encouraged by the British.)

The Prophet, praise and peace be upon him also said the Ansar would dwindle in number until they became like the salt in food, and that their position would continue to dissolve until not a single group of them remained and also that they would be oppressed after his passing.

The Prophet, praise and peace be upon him, spoke of the Kharijites (Khawarij) a deviant sect, and described them all, even as far as the one who would be disfigured and their identification, and that they would known by shaven their heads. . (Shaykh Darwish commented: The doctrine of the Kharijites was re-hatched by ibn Taymia and thereafter adopted by his adherents the Wahabis who claim that the Creator has a physique similar to that of His created human beings, and this falsehood forms an essential part of their belief. It has been observed that among their maneuvering ploys is they approach the governing parties with the policy of live-and- let-live but as time progresses they infiltrate and change policies to their favor. Their fanatical tactics against the moderate scholars has become apparent in Afghanistan, Iraq and East Africa.)

Nearing the end of time, the Prophet prophesized that shepherds would become authorities and that the naked Bedouin, the barefoot Arabs would compete in the construction of high buildings, (this materialized as the Bedouin of the Najd took over Arabia with their high building empire - most noticeably in Mecca and Medina. Their monopoly of their wealth building rental accommodation during Hajj and Omrah is used to influence and spread their Wahabi doctrine) and mothers would give birth to their mistresses. 

The Prophet said, "The Koraysh and their allies would not conquer him, rather, he would conquer them."

The Prophet prophesized "the death" which was the plague during the Caliphate of Omar that would occur after the conquest of Jerusalem. 

The Prophet also said, "The Companions would conquer the seas like kings on thrones, and that if the Religion had been hung in Pleiades, the men of Persia would have obtained it." (This is in reference to traditional the migration of scholars from the east bearing Islamic knowledge).

When the Companions were on an expedition a wind storm blew up and the Prophet told his Companions, "It blows for the death of a hypocrite." Upon their return to Medina they found his prophecy had been realized. 

The Prophet spoke of a man who had stolen a cloak and told them where it was.

The Prophet told his Companions of a letter Hatib had written and given to a woman from Muzaynah to deliver to his family in Mecca. The letter was to alert Hatib's family of their intended march.

The Prophet prophesized that he would kill Ubayy, Khalaf's son.

He also mentioned the places where the unbelievers of Badr would die and this was realized.

The Prophet said referring to his grandson Al Hasan, "This son of mine is a master, and it is through him that Allah will bring about peace between two groups among Muslims."

To Sa'ad the Prophet said, "Maybe you will live long enough for some people to benefit by you, and some will be harmed." 

The Prophet spoke of the martyrdom of some of his Companions at Mu'tah on the day they were martyred, and there was more than a month's travel between them.

On the same day the Negus of Abyssinia passed away, the Prophet informed his Companions of his passing.

Before a messenger arrived, the Prophet told Fayruz, a Persian envoy that, Chosroes had passed away. When the messenger arrived with the news Fayruz read the letter and embraced Islam.

One day the Prophet found Abu Dharr asleep in the Mosque in Medina and told him that he would become an exile saying, "How will it be with you when you are driven from it?" He replied, "I will live in the Sacred Mosque." Then the Prophet asked, "And what when you are driven away from there?" 

The Messenger of Allah prophesized that the first of his wives to pass away after him would be the one with the longest hand. The wife was Lady Zaynab daughter of Jahsh, may Allah be pleased with her, who was known to be very charitable.

The Prophet predicted his grandson Al Hussain would be martyred at Taff, (later renamed Karbala). He took some dirt in his hand and said, "His grave is in it."

The Prophet said to Mount Hira, "Be firm, on you is a Prophet, a sincere man and a martyr." Ali, Omar, Othman, Talha and Az-Zubair were martyred and Sa'ad was attacked.

The Prophet forewarned, "The hour will not come until two parties fight against each other, and their claim is the same as each other."

There was a Jew in Medina by the name of Labid, Asim's son who was a sorcerer. Labid, Asim's son was approached by a fellow Jew from Khaybar who asked him to concoct a spell of deadly proportion against the Prophet . The Prophet , described the sorcery of Labid, Asim's son and what had been used. He told his Companions that he used a comb, and some strands of his hair, and the spathe of a male palm-tree, and that he had cast them into the well of Zharwan. The Companions went to the well and found them exactly as the Prophet had described.

The Prophet described Jerusalem in detail to the unbelievers when they disbelieved in his journey that took place during the Night Journey.

Each one of his prophecies, present and future, were to be fulfilled in the way he described. Amongst those yet to be fulfilled are the following, "The flourishing of Jerusalem will prove to be the ruination of Medina. The ruin of Medina will be brought about on account of fierce fighting. The emergence of fierce fighting will include the conquest of Constantinople (Istanbul). 

Prophet Muhammad spoke of the prevailing conditions of the Hour and also of the signs of its heralding. He spoke of the Resurrection and the Gathering, and informed what will happen to the good in Paradise and those who deviated in Hell, and the occurrences on the Day of Resurrection.

As we mentioned previously a volume of prophetic quotations could be compiled on these subjects, but this suffices. For those who wish to learn more, further transmissions are to be found in the major references of hadith. 

(The miracle of the Night Journey and the Heavenly Ascent will be addressed separately in “The Night Journey and the Heavenly Ascent”)


MIRACLES GIVEN TO 
PROPHET MUHAMMAD

Part 4

The Cure
SAHIH-SHEFA

by
Judge 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 Protection of the Prophet 

The protection of Allah for His Prophet from people, and His sufficing of the Prophet against those who injured him.

Allah told His Prophet "Allah protects you from the people" (5:67). And He says, "And be patient under the Judgement of your Lord, surely, you are before Our Eyes" (52:48). And, "Is it not that Allah suffices His worshiper" (39:36). 

Allah says, "We suffice you against those who mock" (15:95). "And when the unbelievers plotted against you, they sought to either take you captive or have you killed, or expelled. They plotted – but Allah (in reply) also plotted. Allah is the Best in plotting" (8:30).

Lady Ayesha, Mother of Believers, may Allah be pleased with her, tells us "Before the verse, 'Allah protects you from the people' (5:67) was sent down, the Prophet had guards. After its revelation, he looked out of his tent and asked his guards to leave him saying, 'O people you may go, my Lord, the Mighty, the Glorified has given me protection.'"

Jabir, son Abdullah said, "We went to war with the Prophet in the vicinity before Najd. The Prophet 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 on 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 . Upon hearing this the hand of the Bedouin started to tremble and his sword fell from his hand. The Prophet "Now, who will protect you from me?" Whereupon the Bedouin, Ghawrath, Al Harith's son replied, "Be the best taker" so the Prophet 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 let him go and Ghawrath returned to his companion saying, "I have come to you from the best of all humanity." 

Allah protected His Prophet from being seen in the cave by the unbelievers by the signs He prepared for him and by the spider which spun its web for him. These events are well known.

In the collection of Abu Bakr's hadith found at the beginning of Musnad Ahmad ibn Hanbal, it is reported that Abu Bakr was asked by Azib and his son Al Barah about the events which occurred between the Prophet and Suraka during his migration to Medina. Abu Bakr told them many people went out in search for them but it was only Suraka, Malik's son who had a fast horse that reached them and that as Suraka drew near, he had said, "O Messenger of Allah, this bounty hunter has reached us!" Whereupon the Prophet replied, "Do not sorrow, indeed Allah is with us" and the distance between us was just the distance of two or three throws of a spear.

When the Prophet said to me, "The bounty hunter has reached us" and I started to cry. The Prophet asked why I was crying, and I replied, "It is not for myself that I cry, rather, I cry (that harm will come) for you." Whereupon the Messenger of Allah supplicated saying, "O Allah suffice us as You wish from him" and the legs of Suraka's horse sank deeply into a rock up to its belly. Suraka jumped off his horse and exclaimed, "O Muhammad, indeed, I know this is on account of you. Supplicate to Allah to save me from this status, by Allah, I will divert the bounty hunters and those who are behind me who seek you. Take this spear sheath of mine. You will pass by my camels and sheep in such-and-such a place. Take whatever you need from them." The Messenger of Allah graciously declined his offer saying, "I have no need of it" and supplicated for Suraka who then rode off to return to his companions. 

Abu Hurayrah tells us, Abu Jahl had sworn that he would tread on the neck of Prophet Muhammad the next time he saw him in prostration, or, he would rub his face in dust. Abu Jahl's companions came to him and told him that the Prophet was praying near the Ka’bah, so Abu Jahl approached him, then he turned away in fright, protecting himself with his hands. His companions asked what had happened and he told them, "As I approached I looked down and saw a trench full of fire into which I almost fell. It was a terrifying sight and the fluttering of wings filled the earth." Later, the Prophet told his Companions the fluttering of wings were those of angels and said, "If he had come any nearer they would have torn him limb by limb." It was then that the verse, "Indeed, surely the human is very insolent" (96:6) was revealed.

The Prophet said he was helped by the casting of terror into the hearts of his enemies who were even as far away as a months travel from him.

The Prophet's Knowledge and Sciences

Allah gave His Prophet an abundance of concentrated knowledge relating to both worldly affairs and His Religion. He gave to him knowledge of the instructions of Law, of the affairs of jurisprudence and the articles of the Religion, and the best way in which to communicate with people and what was best for the welfare of his nation.

Prophet Muhammad was given knowledge of the circumstances of previous nations, and became knowledgeable of the stories of prophets, messengers, tyrants, and of each generation from Adam until his time, coupled to knowledge of their laws and scriptures. He understood their history, news and how Allah dealt with them, their individual descriptions, they different opinions, knowledge of their time span and ages, the wisdom of their sages and the arguments of the unbelievers of every nation.

When the unbelievers came to him, he was able to debate and clearly answer both Jew and Christian according to their own scripture. He told them of the secrets of their scriptures and spoke of their hidden sciences, and informed them of what they choose to conceal and how they had tampered with their Books.

As for Arab tribes, he was conversant with each dialect and knew the obscure words special to certain tribes. He knew each of the eloquent styles of pure Arabic. He knew the news of their battles, their wisdom, similes and the meaning of their poetry, his vocabulary encompassed all their words and he would use them to give clarifying parables or proverbs so that all were able to understand the depth of matters, and shed light on those words that were obscure. 

He made the rules of the Law easy to understand, they were neither strict nor contradictory. The Law he brought taught the traits of good character, ethics and every kind of desirable characteristic, so much so that even an unbeliever could not raise any objection unless he became frustrated and just said anything in retaliation. Even the unbelievers in the "Time of Ignorance" who opposed or rejected him were not able to refute this and said what he brought was correct and did not attempt to prove it to be otherwise.

Prophet Muhammad made lawful what was good for everyone and forbade that which was opposite, and it was through this that he protected lives, honor and property from harm, and made them fear the Fire of the Everlasting Life.

The Prophet's knowledge surpasses that of even the most dedicated people of science who are only able to acquire, even after years of study, an incomplete understanding of perhaps one or more scientific field such as that of medicine, the interpretation of visions, the distribution of inheritance, mathematic, lineage etc. that stem from his knowledge. His knowledge encompassed all sciences in full. 

Of visions, the Prophet warned, "Visions flutter above a man's head." He also said, "Visions fall into three categories, the true vision, a dream in which a person talks to himself, and a distressful dream which is from satan." He also said, "When the end of time draws near, the vision of a believer will never lie."

The Prophet spoke of many cures including those of the ear and inside the mouth, of cupping, and laxatives. Regarding the best time for cupping he told his Companions that it is on the seventeenth, nineteenth and twenty-first of the (lunar) month. 

Prophet Muhammad mentioned the status of the stomach saying, "The son of Adam has not filled any container worse than his stomach. If it has to be filled, then one third should be for food, another third for beverage and the remaining third for breath."

The Prophet was asked if "Sabi" was a person or a country whereupon he replied, "He was the father of ten children, six in Yemen and four in Syria."

Prophet Muhammad spoke of time, saying, "Time revolves in a circle which was its form on the day that Allah created the heavens and the earth."

The Prophet spoke of the Pool adjacent to Al Kawthar, and described it saying, "Its corners form a square."

As for the remembrance of Allah (dhikr) the Prophet gave the good news, "A good deed has ten more like it, therefore, one hundred and fifty on the tongue is equal to fifteen hundred on the Scales."

The Messenger of Allah informed his Companions that everywhere between the east and the west is a direction of prayer (kibla).

We have already mentioned that the Prophet had knowledge of the various dialects of the Arabs and the meaning of their poetry.

The Prophet's knowledge of the facets of language was not limited to Arabic. His knowledge enabled him to speak in many languages. He spoke in Ethiopian and Persian. If a person were to spend his life studying languages he would only be able to accomplish some of his achievement. Allah has said, the Prophet was illiterate, he could neither read nor write. He was not in contact with those who were literate neither was he raised in a society having that kind of knowledge, and he was unable to read subject matter. It remained unknown that he had the ability for such things.

Allah says of His Prophet "Never before did you recite any Book, or inscribe it with your right hand" (29:48).

The Arabs had become experts in the science of genealogy, ancient poetry and rhetoric, they had become masters and would devote themselves to their science, research and discuss it. This science is just another of the facets of the ocean of the Prophet's knowledge.

There is no room for even an unbeliever to refuse what we have just mentioned, nor yet for a rejecter to bring something contrary to it, claiming, "Tales of the Ancients" (25:5), or "A mortal teaches him" (16:103). Allah answered them by saying, "The tongue of him at whom they hint is a non-Arab; and this is a clear Arabic tongue." (16:103) 

Prophetic Profile with Angels and Jinn

Amongst the Prophet's multitude of miracles, illuminating signs and gifts is his communication with angels and jinn which have been made known to us through his prophetic quotations. Allah supported him with angels and jinn, and many of the Companions saw them.

Allah warns, "but if you support one another against him, (know that) Allah is his Guardian, and Gabriel" (66:4). He also says, "And when Allah revealed to the angels, saying, 'I shall be with you. Give courage to the believers" (8:12). Also, "And when you (Prophet Muhammad) prayed to your Lord for help, He answered, 'I am sending to your aid a thousand angels in succession'" (8:9). And, "(Remember) how We sent to you a company of jinn, who, when they came and listened to the Koran said to each other, 'Be silent'" (46:29).

Concerning His Words, "For indeed he saw one of the greatest signs of his Lord" (53:18) Abdullah, Masood's son tells us that Prophet Muhammad saw the Archangel Gabriel in his true heavenly form and that he has six hundred wings.

There is a very well known quotation relating to the Night Journey that speaks of his conversation with the Archangel Gabriel, the Angel Israfil as well as other angels, and also tells how he witnessed the immensity of their number and the heavenly appearance of some.

As we said earlier, some of his Companions were also blessed to see angels at different times and places. One of the most famous sightings is the time when his Companions saw Gabriel who had assumed the form of a man and came to ask the Prophet about Islam, Belief (Iman) and Perfection (Ihsan). Abbas' son, Osama, Zayd's son and other Companions saw Gabriel with the form of Dihya Al-Kalbi who was a very handsome man. Sa'ad saw the angel Gabriel on the Prophet's right and the angel Michael on his left as men wearing white robes. Some Companions heard the angels shouting at their horses on the day of Badr. 

The angels would greet Imran, Husain's son.

On what has become known as the "Night of the Jinn", Abdullah, Masood's son saw the jinn and also heard them speak. He described them as resembling the men of Azut (of Indian descent).

There was an occasion when Prophet Muhammad was engaged in prayer when suddenly satan, the stoned and cursed, rushed towards him in an attempt to disrupt his prayer, but Allah gave the Prophet power over him. After the prayer he told his Companions he had wanted to tie satan to one of the pillars in the Mosque so that all could look at him, but then he recalled to mind the supplication of his brother, Prophet Solomon, "Forgive me my Lord, and give me a kingdom the like of which will not befall any after me" (38:35). Whereupon Allah rendered satan the loser, and so the Prophet in his excellent manner, let him go.

Yet again, this subject is so immense one must be aware that the preceding is just but a taste.

The News of the Prophet's Messengership Known to Rabbis, Monks and Learned People

The Prophet's news, description, signs of his Messengership known to rabbis, monks and knowledgeable people of that era.

When it comes to the news of Prophet Muhammad's prophethood and Messengership one must know that they were inscribed in previous scriptures, and transmitted from monks, rabbis and the knowledgeable People of the Book. His description, nation, names and his signs, even the seal that was to grace the area between his shoulder blades was known to them. His mention is also found in the poems of the Unitarians, and what was known by Zayd, Amr's son whose grandfather was Nufayl, described the Prophet . The description and news of the forthcoming prophet was also known to Warakah, Nawfal's son, Athkalan Al Himyari and Jewish scholars.

The Prophet was mentioned in the original Torah and Gospel. All these elements were known to knowledgeable people of the scriptures and then transmitted by reliable people who converted to Islam. Such people include, Abdullah Shalom's son, the former chief rabbi of Medina, the sons of Sa'nah, Yamim's son, Mukharyia, Ka'ab as well as other Jewish scholars. As for the Christians, there was Buhairah from Syria, Nestor from Abyssinia, the governor of Bosra, Daghatir the Bishop of Syria, Al Jarud, Salman from Persia, the Negus and Christians of Abyssinia, some of the bishops of Najran and other Christians.

News of these conversions reached and were acknowledged by Heraclius, Emperor of Rome, the Pope of Rome, Christian hierarchy, the head of the Coptic church in Egypt and his companions, the prominent Jewish scholar Suriya's son, Akhtab and his brother, Ka'ab Asad's son, Az-Zubair Batiya's son and other Jewish scholars. 

There are many authentic records that speak of how both the Jews and Christians could not do otherwise but admit to the existence of these descriptions that Prophet Muhammad were written in their scriptures. 

Whenever any of the People of the Book came to challenge Prophet Muhammad he would quote their own scriptures as an argument against them. He reproached them for tampering with the words in their scriptures, and for the concealment of their contents, and the twisting of words that would otherwise made his affair clear. He invited them to supplicate for the curse of Allah to fall on those who lied, but they declined. When they realized they would be exposed in their true light, they avoided confrontation with him thereby avoiding the exposure of their books.

Had these clerics found their books contained other than that which he said, it would have been by far easier for them to present it rather than be subjected to the confiscation of their property, in some cases their lives, and status. He challenged the Jews with a verse from the Koran saying, "Bring the Torah and recite it, if you are truthful, Those who after this invent lies about Allah are harm doers." (3:93-94), but they chose not to respond.

Aspects of the Birth of the Prophet 

(On Monday, 12th of Rabi-al-Awwal (21st April 571 after Jesus ascended into heaven to await his return before the end of he world) Lady Aminah gave birth to her blessed son in the house of Abu Talib. As Lady Aminah gave birth a blessed light came from her that enabled her to see the far distant palaces of Syria.

The beautiful baby was born without a trace of dirt upon him, and a sweet aroma caressed his perfect little body. Lady Aminah remembered the instruction she had been given in her vision and supplicated to Allah with it for her little son.

News that Lady Aminah had given birth to a son was sent straight away to Abd Al Muttalib. As soon as he heard the good news he rushed to see his new grandson. When he reached the house his heart was filled with joy and tender, loving care. He cradled the sweet baby wrapped in a white cloth in his arms and then took him to the Ka’bah where he offered a prayer of thanksgiving to Allah for the safe delivery of his grandson.

Before returning his new grandson to Lady Aminah he went home to show him to his own family. Standing at the door waiting for his father's return was his three year old son Abbas. Lovingly, Abd Al Muttalib told his son, "Abbas, this is your brother, give him a kiss," so Abbas, who was in reality his uncle, bent over and kissed his new baby brother.

After everyone had admired the baby, Abd Al Muttalib returned to Lady Aminah and in accordance with her vision and a vision Abd Al Muttalib had seen, the sweet baby was named Muhammad. When people asked why they had named him Muhammad they replied, "To be praised in the heavens and earth." The above introduction to this section was taken from mosque.com’s “A Journey of a Lifetime with Prophet Muhammad”) 

The seeing of the Light of the Prophet during his conception and birth by Lady Aminah, Mother of the Prophet, by Ahmad Darwish:

Sairia, Al Irbad's son, said that the Messenger of Allah 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 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.

(To this Ahmad 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 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 honored Lady Aminah 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 . 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 maintained 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, and this is absolutely false.)

Not long after the birth of the Prophet Lady Aminah and Abd Al Muttalib decided to send the newly born to be raised in the desert where the tribes were famous for speaking pure Arabic.

Halima, daughter of Abi Dhuaib from the tribe of Bani Sa'ad and her husband Al-Harith, son of Abdul Uzza - better known as Abi Kabshah - came to Mecca hoping to find an infant they might foster and so it was that Halima became the Prophet’s suckling mother. Both Halima and her husband were immediately aware of the blessings that constantly came their way on account of him, and now had an abundance of breast milk to satisfy him and his foster brother. As for her old she-camel it now produced milk and her sheep became fertile. They noticed the Prophet's maturity and growth, and how he surpassed that of their own children.

Before Prophet Muhammad's advent the satans and jinn would journey to the heavens and eavesdrop upon the events destined for mankind, but upon his birth the satans were no longer able to journey to the heavens to eavesdrop upon events destined for mankind.

The Prophet's aversion for the idols was inherent, and he was never party to the evil that constituted daily life during the "Time of Ignorance."

His modesty was protected by Allah and the story has reached us regarding this protection during the rebuilding of Ka’bah. It was customary for the Koraysh when building to carry the stones in their robes and more often than not their private parts became exposed. The young Muhammad, was about raise his robe like the others, but he was prevent by the heaven from doing so and fell to the ground and did not raise his robe. 

There are many reports that speak of clouds shading him during his travels. 

Up until the time the Prophet was given the Revelation, he was made to love seclusion.

As his death approached, he told those dear to him of its nearness, and that his tomb would be in his house in Medina. The rooms of his wives opened into the Mosque. What is between his house and the pulpit are part of Paradise.

Allah honored His Prophet again at the moment of death and from these signs we are yet again able to have a glimpse into his nobility. As death approached, Allah sent the Angel of Death to him who asked for his permission to take his soul away. The angel had never before asked the permission of anyone to do this, and when the time came the angels prayed over his precious body. As his Companions were about to prepare him for his funeral a voice was heard saying, "Do not remove the shirt from him when he is washed." 

Summation of Prophetic Miracles

The aim of this book has been to present some of the Prophet's miracles and the signs of his Prophethood. Although many have not been included what has been mentioned is sufficient; if all were to be mentioned it would require many volumes.

The miracles of Prophet Muhammad are more evident than those of other noble prophets in two ways. First, he was given miracles that are too numerous to count. Secondly, none of his fellow prophets were given a miracle that our Prophet did not bring one that was either similar or more excellent. Many people have drawn our attention to this fact. 

As for their being numerous, one must realize that all the parts of the Koran are miracles. The Koran contains 6236 verses and each verse is a miracle in itself. Allah challenges,. "Let them produce a phrase like it, if what they say is true! " (52:34) or, "Produce a chapter comparable to it" (2:23).

Amongst the Koran's miraculous nature is the manner of its eloquence and elite composition, therefore each part contains a double miracle.

Another facet of its miraculous nature is that it reports knowledge of the Unseen. In just a single chapter alone one is able to find many reports, and each report is a miracle in itself, therefore the number of miracles is increased yet again. The magnitude of the number of miracles contained in the Koran cannot be determined, it is so great in itself that its proofs cannot be encompassed, especially when one observes there are verses which were to be realized in later centuries as signs for people of that time.

The prophetic quotations contain details of the miracles of the Koran as well as the miraculous aspects of the life of Prophet Muhammad .

Secondly, is the undisputable clarity of the miracles given to Prophet Muhammad . Previous Messengers were given miracles relative to their time and in a science which their people excelled. For example, during the time of Prophet Moses, peace be upon him, sorcery had reached its climax, and so Moses was given miracles to present (to Pharaoh and) to the sorcerers that resembled their own powerful skills but were clearly far more powerful than those of the magicians and sorcerers of his time. What he brought shattered the normal patterns of sorcery and the sorcerers were unable to compete, so they surrendered. 

The same applies to Prophet Jesus, peace be upon him, the people of his time excelled in the science of medicine. So when Jesus brought them by the permission of Allah cures beyond the bounds of their medicine, such as the raising of the dead, curing the blind and healing the leper without the use of medicine, it was a sign for his people that what he brought was indeed from Allah. The same circumstances apply to the miracles of all the other noble prophets, peace be upon them. In each case these miracles were a sign to people that the person who stood before them and to whom had been given miracles was a prophet sent to them by Allah and they should follow him. 

Allah sent Prophet Muhammad at a time when the ultimate sciences were four; rhetoric, poetry, historical transmission, and predications. As we mentioned before, the sending down of the Koran excelled all forms of the Arabic language and went beyond these four categories which was that it was impossible to imitate, its eloquence was far beyond their linguistic ability, its composition quite unique and its style the like of which was previously unheard. The Arabs were unable to draw comparisons among its styles and different meters. 

Its contents contained news about beings, events, the disclosure of hidden matters, inner thoughts, all of which were proven true, so that even the most hostile critic could not raise a voice. 

As for the predictions and omens of soothsayers, which were only found to be correct one time out of ten, Prophet Muhammad made them void. He severed the roots of the practice of eavesdropping by the satans through their meteor stoning and the guarding stars.

Prophet Muhammad brought news of earlier generations and also of previous prophets. He told them of nations that had vanished and of events beyond the knowledge of even those who devoted themselves entirely to the study of such knowledge. 

The Koran is a miracle, and each of its miraculous facets will remain untarnished to the Day of Resurrection and provides clear proof for each nation. The outcome cannot be withheld from anyone who investigates and reflects upon the incomparability of the Koran and the recording of unseen matters. 

There has never been an era that has passed without the Koran's truthfulness being made manifest. Through its reading belief is fortified and the proof is clear. It cannot be said that hearing is the same as seeing with one's own eyes because witnessing increases certainty.

The miracles of previous noble prophets have long since faded away, they existed only during the lifetime of their prophet, whereas the Koran, the greatest miracle of our Prophet will never cease. Its signs are continually renewed and will never disappear. 

Abu Hurayrah tells us that the Prophet said, "Each Prophet was given of a kind that other nations believed. I have been given the Revelation which Allah has sent to me, and it is my hope that on the Day of Resurrection I will be the one with the most followers." This prophetic saying is clear and strong. As we know, the Prophet is the Seal of all the prophets and sent as a mercy for all the world. In this hadith there is an indication that he is supplicating to be the prophet who has the most numerous worshipers of Allah, and that they are the recipients of His mercy in this life and happiness in the Everlasting Life.



THE RIGHTS OF PROPHET MUHAMMAD OVER MANKIND

The Cure
SAHIH-SHEFA

by
Judge 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 Rights of Prophet Muhammad
Over Mankind

The obligation to believe and obey the Prophet and follow the way of te Prophet (Sunnah).

With these established factors it is incumbent to believe in Prophet Muhammad and the authenticity of his message thereby accepting the faith and believing in the Revelation he brought to you.

Allah tells us to, "Believe in Allah, and His Messenger, and in the Light which We have sent down" (64:8). He speaks of the Prophet saying, "We sent you (Prophet Muhammad) as a witness and as 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" (48:8-9). He also says, "Believe in Allah and His Messenger, the Unlettered Prophet" (7:158).

From these verses it is made known to the individual that there is an obligation to believe in Prophet Muhammad . Without it, belief is incomplete because one's belief is only valid with the belief in the Oneness of Allah and the acceptance and belief in Prophet Muhammad . Allah warns, "Whosoever disbelieves in Allah and His Messenger; We have prepared a Blazing Fire for the unbelievers" (48:13).

Abu Hurayrah heard the Messenger of Allah say, ”I have been ordered to fight (the idolatry of) people until they bear witness that there is no god except Allah, and believe in me, and what I have brought. When they do this, their blood and property are protected from me, except when an Islamic right is violated. Their reckoning is with Allah."

The meaning of belief in the Prophet is that one bears witness to his prophethood, the Message Allah entrusted to him, being supportive of all that he brought and said. What is in one's heart is then born witness by the tongue that, he is indeed the Messenger of Allah . 

This meaning of belief is ratified by the hadith in which the Archangel Gabriel came to the Prophet and said, "Tell me about Islam." The Prophet replied, "It is that you bear witness that there is no god except Allah and that Muhammad is the Messenger of Allah …." Then Gabriel asked the Prophet about the meaning of belief to which he replied, "It is that you believe in Allah, His Angels, His Books and His Messenger..."

Belief in the Prophet implies the acceptance of the heart whereas Islam only demands its verbalization. However, if the testimony is simply upon the tongue without the confirmation of the heart that, is tantamount to hypocrisy. Allah speaks of the hypocrites saying, "When the hypocrites come to you they say, 'We bear witness that you are the Messenger of Allah.' Allah knows that you (Prophet Muhammad) are indeed His Messenger, and Allah bears witness that the hypocrites are truly liars!" (63:1). Such people lie with their tongues concealing what is really in their hearts and such testimony has no benefit in the Everlasting Life because their witnessing is incomplete and they will join the unbelievers. As for their punishment it will be in the deepest part of the Fire, below that of the unbelievers. However, in this life because they uttered the verbal testimony such people are determined by Muslim judges to be Muslims, because judges do not have access to see the reality of what is in the heart.

Judges have been forbidden to investigate the reality of a person's witnessing because the Prophet censured the actions of a certain person by asking him, "Did you split open his heart?" Verbal testimony is part of Islam and confirmation with the heart is part of belief.

The Obligation to Obey the Prophet 

There is an obligation upon all Muslims that requires obedience to the Prophet . This obligation is made apparent in the Koran which he delivered. Allah says, "Believers, obey Allah and His Messenger, and do not turn away from him when you are hearing. Do not be like those who say, 'We hear,' but they do not listen" (8:20). And, "Say, 'Obey Allah, and obey the Messenger ….. If you obey him, you shall be guided" (24:54). "Obey Allah and the Messenger in order to be subjected to mercy" (3:132). "Whosoever obeys the Messenger, indeed he has obeyed Allah" (4:80). And, "Whatever the Messenger gives you, accept it; and whatever he forbids you, abstain" (59:7). "Whosoever obeys Allah, and the Messenger, they are with those whom Allah has favored" (4:69). "We did not send a Messenger except that he should be obeyed, by the permission of Allah" (4:64). 

In these verses Allah clearly states that when someone obeys His Messenger he is in fact also obeying Allah. Obedience to whatever Prophet Muhammad commanded and abstaining from whatsoever he forbade are synonymous to being obedient to Allah. Allah also speaks of the reward for such obedience and warns of the punishment that will fall upon whosoever disobeys. 

Scholars and Imams are of the opinion that obeying the Messenger of Allah means to cling to his prophetic way and submit to what he brought. They said that Allah did not send a Messenger to a nation without placing the obligation upon them to obey His Messenger and that by the Messenger the person is obeying Allah.

Abu Hurayrah heard the Messenger of Allah say, "Whosoever obeys me has obeyed Allah. Whosoever disobeys me has disobeyed Allah. Whosoever obeys my envoy has obeyed me and whosoever disobeys my envoy has disobeyed me."

Obeying the Messenger constitutes being a part of obeying Allah, because Allah has commanded that he is the one to be obeyed. 

As for the unbelievers who resist the Prophet Allah informs us, "On that Day when their faces are turned about in the Fire, they shall say, 'Would that we had obeyed Allah and obeyed the Messenger!'" (33:66), but it is too late and their wishful thinking will be of no benefit to them, it will be a constant source for regret.

The Prophet also said, "When I forbid you to do something, abstain. When I command you to do something, do as much as you are able." 

Abu Hurayrah recalled the time when the Prophet spoke of Paradise, and said, "All of my nation will enter Paradise except those who refuse." The Companions asked, "O Messenger of Allah , who will refuse?" He replied, "Whosoever obeys me will enter Paradise whereas whosoever disobeys me has refused."

Another time the Prophet told his Companions. "My likeness and the likeness of what Allah has sent me with is like a man who comes to his people saying, 'O people, I have seen the army with my own eyes, and I am a bearer of warning – save yourselves!' One group of his people obey him and travel at nightfall, they go at their leisure and are saved. Another group reject him and remain. The army arrives in the morning and they are annihilated. Such is the likeness of those who obey me and follow what I bring, and the likeness of those who disobey me and belie what I bring,"

The Prophet drew another simile saying, "It is similar to a person who builds a house and then prepares a fine feast in it and sends forth a summoner. Whosoever answers the summoner enters the house and eats from the feast, whereas whosoever does not answer the summoner neither enters the house nor eats from the feast."

The "house" referred to in the preceding hadith means Paradise and the "summoner" is Prophet Muhammad . Whosoever obeys the Prophet, praise and peace be upon him, has obeyed Allah, whereas whosoever disobeys the Messenger of Allah has in fact disobeyed Allah. 

The Obligation to Follow the Guidance of the Prophet 
The obligation to obey, practice the way, follow the guidance of the Prophet . 

Allah says, "Say, 'If you love Allah, follow me (Prophet Muhammad) and Allah will love you, and forgive your sins" (3:31). He also says, "Believe in Allah and His Messenger, the Unlettered Prophet, who believes in Allah and His Words. Follow him in order that you are guided" (7:158). And, "But no, by your Lord, they will not believe you until they make you the judge regarding the disagreement between them, then, they will not find in themselves any discomfort concerning your verdict, and will surrender to you in full submission" (4:65).

Allah says, "In the Messenger of Allah you have a fine example for he who hopes for Allah and the Last Day" (33.21). Several scholars explained that 'a fine example' means a role model and that one should emulate him by following his way of life and neither oppose him in either word or action. 

Therefore, whosoever follows the command of Allah to do this is promised by Him that they will be guided, because Allah sent Prophet Muhammad with His guidance and the Religion of truth to purify us, and to teach us the Holy Koran coupled with the wisdom, all of which guides to the Straight Path.

In the verse that reads "If you love Allah, follow me (Prophet Muhammad) and Allah will love you, and forgive your sins" (3:31) it is understood that whosoever follows the Prophet preferring him over and above personal desires and inclinations will be forgiven by Allah and will be loved by Him. The foundation of the strength of one's belief is submission to the Prophet coupled to the satisfaction of his judgment and forsaking opposition to him. 

The love of a worshiper of Allah and His Messenger lies in obedience and being pleased with the commands of both Allah and His Prophet . The love of Allah for such worshipers is that He pardons them and blesses them with His Mercy. Our attention is drawn to the fact that love from Allah manifests itself in protection and success, whereas the love of a worshiper manifests itself in obedience.

A poet wrote:
"Do you disobey Allah when you claim to love Him?
By my life, this is a strange logic!
If your love had been true, then you would have obeyed Him.
The lover obeys the one he loves."

It has been explained that the love of a worshiper is expressed in his exaltation of Allah and in his awe of Him, and the love of Allah for His worshiper is the mercy He bestows together with His concern for him. 

The Prophet warned, ”You must follow my prophetic way and the way of the rightly guided Caliphs. Cling to it voraciously and beware of new things. New things are innovations and each innovation (which is not in accordance with the principals of Islam) is misguidance."

In addition to this warning Jabar reported having heard, "Each misguidance is in the Fire." (Shaykh Darwish added: Scholars say innovations are either negative or positive. Those in keeping with Islamic principals are positive, whereas those which are negative are those against Islamic principals. Both types are categorized under the five jurisprudence classifications which are: obligatory, forbidden, likeable, dislikable, permission either to practice something or not to practice it.)

Abu Rafi' narrates that the Prophet told his Companions, "Do not let any one of you be found reclining on his bed after hearing news of my order that either commands or forbids, so that later on he says, 'I do not know, I follow only what is found in the Book of Allah.'" (Shaykh Darwish commented: Unfortunately in Syria and also in several western countries a false innovated doctrine has arisen. Adherents wear "T" shirts proclaiming statements such as, "The People of Koran". These people cannot be considered to be representative of their claim in fact they are the opposite. ) 

Lady Ayesha, Mother of Believers, may Allah be pleased with her, tells us that the Messenger of Allah would do something in order to simplify a matter for his followers. However, there were some who were negligent from its doing. When news of their negligence reached the Prophet he would praise Allah and say, "What do you think of people who neglect to do something I myself do? By Allah, my knowledge of Allah is greater than theirs and my fear of Allah is greater than theirs!"

The Prophet said "Whosoever abandons my prophetic way is not of me."
(Shaykh Darwish added: when we learn that the prophet practiced something we should follow as much as we can, but if he ordered us not to do something we should stop immediately. However, if he did not do something, there is no obligation to refrain from its doing unless it is subject to prohibition.)

The Prophet warned of times to come saying, "The children of Israel divided into seventy-two sects. My nation will divide into seventy-three, all will be in the Fire except one." The Companions asked who would be the exception whereupon he replied, "They are those who establish themselves on what I and my Companions do today." (Shaykh Darwish added: Most of these sects came into existence then vanished. Some of these sects had good manners and were neither given to lying nor cheating. However this cannot be said of the Kharijites whose example was revived by ibn Taymia and then by the Wahabis known for their distortions, fabrications and falsifications of Islamic literature and creed.

An outrageous example of their distortion, fabrication and lies became apparent when it was discovered the Wahabis had altered the wording of most of the references of elite Muslim scholars from the early and later generations whose Islamic references have always been a source to rely upon. The Wahabis took these references, inserted their falsification and reprinted them, thereby deceiving and misguiding the reader.

For example, Wahabis claim most of the elite scholars of Islam – more than 1232 Hafiz of Hadith – deviated from the Islamic faith even though these elite scholars are known to have followed the way of the Prophet! Yet it has been proven that Wahabis elect to promote and follow the flawed teachings of ibn Taymia alone - who passed away in the beginning of the 8th century of Islam - and make his teachings an essential condition to understand Allah and His Prophet. Please pay attention to this warning, they are misguided innovators.

Traditional scholars of nowadays are wary of traditional books reprinted in the last 70 years because of Wahabi subtle distortions and fabrications. For obvious reasons scholars have made it their policy not to use these books, rather, they rely on editions either stone printed or hand written manuscripts.

An example of Wahabi dishonesty is found in their reprinting of Imam Nawawi's book of supplications. The Wahabis removed a complete chapter relating to the supplications to be made when visiting the tomb of the Prophet, because ibn Taymia's doctrine forbids the visiting of the Prophet's tomb. 

The first three generations of Muslims comprised of the Companions of the Prophet and then their followers the Tabien and thereafter Tabi Tabien who were the followers of the Tabien.

Of all the Tabien, the Prophet, praise and peace be upon him, said, "Owais Qarani is the best of the Tabien". Note how the Prophet mentioned the word "Tabien". He did not use the word "Salaf" whereas the Wahabis, refer to these generations as "Salaf" and include several people who were known deviators of the prophetic way.

Ibn Taymia was neither one of the Companions, Tabien nor of the Tabi Tabien, he passed away in the 8th century of Islam, however, Wahabis revere him in such a way that it is as if he were the leader of these elite generations. They make him conditional to understand the Revelation of Koran and Hadith and use as their standard, his erroneous interpretations of the Divinity.)

The Prophetic Way and Guidance as Adhered to by the Companions, and Their Followers
(Tabien and the Tabi Tabien)

The narrations of the Companions, Tabien and the Tabi Tabien (first three generations of Muslims) and the esteemed learned persons concerning the following of the prophetic way, and accepting the guidance of the Prophet.

Abdullah Omar's son was asked, "In the Koran we find the prayer when one is fearful, and the prayer at home, but we cannot find the prayer of a traveler." Omar' son replied, " O my nephew, Allah sent Prophet Muhammad to us when we did not know anything, we did what we saw him doing."

Omar son of Abdul Aziz said, "The Messenger of Allah had his prophetic way and the four caliphs who came after him also had ways. To adopt them is to comply with the Book of Allah and to act upon them is obedience to Allah and the strengthening of the Religion of Allah. No one should change or alter the prophetic way or consider the opinion of those in opposition. Whosoever follows it is guided, and whosoever seeks help by it will be amongst those who win. Whosoever opposes it and follows a path other than that of the believers Allah will assign to him that which he turns to and roast him in Hell, and that is an evil arrival."

During the caliphate of Omar, Al Khattab’s son Omar sent a letter to his governors instructing them to learn the prophetic sayings relating to the shares of inheritance and dialects. He wrote, "People will try to argue with you (using the Koran), when this occurs overcome them with the prophetic way. The people who follow the way of the Prophet have the greatest knowledge of the Book of Allah."

Imam Ali joined the Greater Pilgrimage and the Lesser Pilgrimage together whereupon Othman, who was unaware of the permissibility to join them asked, "Who has told you to do this, when I have forbidden the people to do so?" Ali respectfully replied, "I do not abandon the way of the Messenger of Allah in preference to the statement of another."

Commenting on the words of Allah, "Should you dispute about anything refer it to Allah and the Messenger" (4:59), Ata explained that it means that in the event of a disagreement one should consult the Book of Allah, and also the prophetic way.

Ash-Shafi'i said, "The Prophetic Way of the Messenger of Allah is only in its following."

One day Omar was heard saying as he stood before the Black Stone in Ka’bah. "You are only a stone and can neither help nor harm. If I had not seen the Messenger of Allah kiss you, I would not kiss you" and he kissed it.

Abdullah, Omar's son was observed making his she-camel turn about in a certain place and was asked why he had made her do this. He replied, "I do not know. Once I saw the Messenger of Allah doing it, so I do it."

The father of Othman Al Hiri said, "Whosoever places the authority of the prophetic way above himself either by word or deed speaks with wisdom. But whosoever gives passion authority over himself speaks by evil innovation."

Sahl At-Tustari described his school of jurisprudence saying, "The foundations of our school are three: following the Prophet in character and actions, eating that which is lawful, and making our intention sincere in all actions."

The jurist Ahmad, Hanbal's son said, "One day I was with a party of people who stripped off all their clothes, and went into the water. I applied the saying of the Prophet that says, 'Whosoever believes in Allah and the Last Day, should enter the baths in a loin cloth', so I did not strip. That night I had a vision, in which a voice said to me, 'O Ahmad, Allah has forgiven you, because you implemented the prophetic way, and He has made you an imam who will be followed.' I asked, 'Who are you?' He replied, 'Gabriel'" 

The Danger of Disobeying the Prophet 

(Shaykh Darwish added: "Before reading this section one should understand that any good innovation promoting activities in keeping up with Islamic principals is encouraged and never condemned. Those who condemn activities reflecting Islamic principals Islam are grossly deficient in Islamic knowledge and consequently their intellect fails them. This leads to flawed opinions and they are found to be fanatical, lacking compassion. 

Such people hold firm to the opinion that if the Prophet , did not do something, we should not do it, and if this is so then people from far away countries would not be able to go by boat or airplane on pilgrimage – which is one of the pillars of Islam – because the Prophet, praise and peace be upon him, only went on foot or by camel! 

An innovation that is condemned is one that replaces the Prophetic way and goes against the principals of Islam. If anyone should tell you that anything the Prophet did not do is to be taken as a bad innovation, when it is known to comply with the principals of Islam, it is through sheer ignorance.) 

If one were to change the way of Prophet Muhammad then one would be misguided and be among the innovators and therefore subject to the threat and severance of Allah. Allah warns, "So let those who disobey His command beware, lest they are struck be sedition, or, they are stricken with a painful punishment" (24:63). He also warns, "But whosoever opposes the Messenger after guidance has been made clear to him and follows a path other than that of the believers, We shall let him follow what he has turned to and We shall roast him in Hell – and evil arrival" (4:115).

Abu Hurayrah tells us of the time the Prophet visited a graveyard. During the visit he described some of his nation saying, "Some (on the Day of Judgement) will be driven away from my Pool just as a stray camel is driven away. I will call to them saying, 'Come here, come here!' But it will be said, 'After you they made changes.' Whereupon I will say, 'Go away, go away!'"

The Prophet told his Companions, "Anyone who adds something to my commands, which is not part of them, is a deviant."

Anas reports that the Prophet said, "Whosoever avoids my Prophetic Way is not of me."

Abu Rafi' narrates that the Prophet told his Companions, "Do not let any one of you be found reclining on his bed after hearing news of my order that either commands or forbids, so that later on he says, 'I do not know, I follow only what is found in the Book of Allah.'"

Al-Miqdam said, "What the Messenger of Allah makes unlawful is like that which Allah makes unlawful."

Prophet Muhammad told his Companions, "Those who go to extremes in speech will be destroyed."

The first Caliph, Abu Bakr As-Siddiq said, "Of the things the Messenger of Allah used to do, I have omitted none. I feared that had I left out any of his commands I would have deviated."


THE NECESSITY TO LOVE PROPHET MUHAMMAD

The Cure
SAHIH-SHEFA

by
Judge 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 Necessity of Loving the Prophet 
Acceptance of his Advice and Advising him when Appropriate

Allah says, "If your fathers, your sons, your brothers, your wives, your tribes, the property you have acquired, the merchandise you fear will not be sold, and the homes you love are dearer to you than Allah, His Messenger and the struggling for His Way, then wait until Allah shall bring His command" (9:24).

This verse demonstrates encouragement, advice, proof and indication of the necessity to love Prophet Muhammad . It is also sufficient to demonstrate that this duty is of tremendous proportion. It is an obligation and the right of the Prophet . 

You will have observed how Allah reprimands those whose love of relatives and property are dearer to them than Allah and His Messenger . Allah concludes His warning with the threatening words "then wait until Allah shall bring His command." And from this it is understood that those whose love is other than for Allah and His Messenger are astray and are not guided by Allah.

Anas tells us that one day the Prophet told his Companions, "None of you will believe until I am more beloved to him than his children, his father and all people." 

Anas also reported, "There are three things that if someone were to seek refuge in them they would experience the sweetness of belief. They are that Allah, and His Messenger are more beloved to him than anything else; that he loves a person only for the sake of Allah, and he loathes the notion of reverting to disbelief as much as he would loathe to be cast into the Fire." 

One day Omar, Al Khattab's son went to the Prophet and told him, "I love you more than anything except my soul which is between my two sides." The Prophet replied, "None of you will believe until I am dearer to him than his own soul." Omar immediately replied, "By the One who sent down the Book to you, I love you more than my soul which is between my two sides." The Prophet replied, "Omar, you have reached it."

Sahl warned, "If someone does not think that the Messenger of Allah is his master in all matters or should think that he does not fall under his jurisdiction he does not taste the sweetness of his prophetic way, because he said, "None of you will believe until I am dearer to him than himself."

The Reward for Loving the Prophet 
Anas tells us of the occasion when a man came to the Prophet and asked, "When will the Last Hour come, O Messenger of Allah?" Whereupon the Prophet inquired, "What have you prepared for it?" The man replied, "I have neither prepared an abundance of prayer, fasting or charity for it, but I love Allah and His Messenger." The Prophet told him, "You will be with the one you love." 

Safwan, Qudama's son tells of his migration to the Prophet he said, "When I migrated to the Prophet I went to him and said, O Messenger of Allah, give me your hand,' and he gave me his hand, then I said, O Messenger of Allah, I love you. He replied, 'A man is with the one he loves.'" Abu Dharr said something similar.

The Prophet took hold of the hands of his grandsons Al Hasan and Al Hussain and said, "Whosoever loves me and loves these two, their father and mother, will receive the same degree as myself on the Day of Resurrection."

We are given the good news transmitted by Anas that the Prophet said, "Whosoever loves me will be with me in Paradise."

The Companions and Their Followers Love of the Prophet 
The narrations of the Companions and their followers (Tabien and Tabi Tabien) and esteemed learned persons regarding their love for the Prophet and their longing for him

Abu Hurayrah tells us that the Messenger of Allah told his Companions, "Those in my nation whose love will be the strongest are those who come after me. Amongst them there are some who would trade their family and wealth to have seen me." 

Omar said to the Prophet "I love you more than myself."

Amr, Al As's son said, "There is no one more beloved to me than the Messenger of Allah .”

Abda, the daughter of Khalid, Ma'dan's son spoke of her father saying, "Khalid never went to bed without yearning for the Messenger of Allah and his Emigrant (Muhajirun) and Helper (Ansar) Companions, and he would name each one of them. He would say, 'They are my root and branch, my heart yearns for them, I have yearned for them for a long time, O my Lord, hasten my return to You!'"

Isaac's son tells us that during the encounter of Uhud the father, brother and husband of one of the Ansari women were killed as they fought alongside the Messenger of Allah . However, despite her loss, her only concern was for the safety of the Prophet . The lady asked anxiously for news of the Prophet , whereupon she was told, 'Praise be to Allah, he is as well as you would wish," She asked, "Show him to me so that I may see him." When she caught sight of him, she exclaimed, "Now that I know you are safe, any affliction has become as nothing." 

The Caliph Omar went out one night to see that all was well in the community and happened to see a lighted lamp in the house of an elderly lady who was carding some wool. As she worked away she said, "The praise of the good be upon Muhammad, may the blessed bless him! I stand in tears before dawn. If only I knew when death gives us different forms whether the Abode will join me to my beloved." Upon hearing these heart-felt words Omar sat down and tears fell from his eyes.

As death approached Bilal, his wife called out, "O sorrow." Bilal responded, "O what joy, I will meet those I love, Muhammad and his party!"

When the Meccans took Zayd, Ad-Dathina's son out of the Sacred Precincts to martyr him, Abu Sufyan, Harb's son, said to him, "I ask you by Allah, don't you wish that Muhammad was with us now so that he would be in your place and that it would be his head that will be severed, and you were with your family?" Zayd replied, "By Allah, I would not wish that Muhammad would be in a place where even a thorn would prick him if that was the condition of me being returned to my family!" Abu Sufyan said, "I have never seen anyone who loved another in the way the Companions of Muhammad love Muhammad!"

Abbas' son tells us of the time a woman from Mecca came to the Prophet in Medina. Upon her arrival the Prophet asked her on oath to swear that she had not left her home on account of her husband's anger, or because she wanted a change in her surroundings, and that the only reason for her leaving was because of her love of Allah and His Messenger .

As the son of Az-Zubair lay martyred, Omar's son stood over him and prayed for his forgiveness and said, "By Allah, according to what I know of you, you were a person who fasted, prayed and loved Allah and His Messenger" .

The Signs of Loving the Prophet 
Someone who claims that he/she loves another will prefer that person to all others, he will also prefer what he likes, if it were otherwise then he would be acting and his love would not be sincere. The following signs will be apparent in those who truly love the Prophet . 

A sign of love for the Prophet is that he/she will follow his example, apply his prophetic way in words, deeds, obedience to his commands, avoidance of whatever he prohibited, and adopt his manner in times of ease, hardship, when active or disadvantaged. Allah says, "Say (Prophet Muhammad), 'If you love Allah, follow me and Allah will love you" (3:31).

A sign is that he/she will set aside his own desires and appetite in preference to the law established and encouraged by the Prophet . Allah says, "Those before them who had made their dwelling in the abode (City of Medina), and because of their belief love those who have emigrated to them; they do not find any (envy) in their chests for what they have been given and prefer them above themselves, even though they themselves have a need" (59:9).

If a person possesses this fine quality, then he/she has perfect love for Allah and His Messenger . If he is found to be slightly lacking in this quality then his love is imperfect, but not devoid of it. The proof of this is found in the saying of the Prophet when a person faced punishment for imbibing. As the person was about to receive his punishment a man cursed the offender, whereupon the Prophet said, "Do not curse him. He loves Allah and His Messenger."

A sign is that one mentions the Prophet in abundance – whosoever loves something, it is constantly upon his tongue.

Yearning to meet the Prophet is another sign. Every lover yearns to be with their beloved. When the tribe of Ash'arites approached Medina, they were heard chanting, "Tomorrow, we will be with those we love, Muhammad and his Companions!"

Another sign is that as well as the remembrance of the Prophet someone who loves him will be found praising and respecting him whenever he is mentioned and display humility, and lower himself when he hears his name. We are told by Isaac At-Tujibi that after the passing of the Prophet whenever the Companions heard his name they became humble, their skin trembled and they wept. As for the other followers of the Prophet some experienced the same out of love and yearning for him, whereas others did so out of respect and esteem.

Among the signs is the love expressed for the Prophet and the People of his House, and his Companions – the Emigrants (Muhajirun) and the Helpers (Ansar) alike for his sake. A person with this sign will be found hostile to those who hate them.

Of Al Hasan and Al Hussain, may Allah be pleased with them, the Prophet said, "O Allah, I love them, so please love them." 

Of Al Hasan the Prophet said, "O Allah, I love him, so whosoever loves him, love him." And he also said, "Whosoever hates them, hates me."

The Prophet told Ali, "Only a believer will love you, and only a hypocrite will hate you." (Shaykh Darwish added: Hafiz ibn Hajar reported the preceding hadith and said that ibn Taymia stamped himself with hypocrisy because he knew the hadith, quoted it, but went against it thereby it becomes evident that ibn Taymia hated Imam Ali. It is also recorded in Hafiz Habib Ahmad Ghumari’s famous books that ibn Taymia slandered Imam Ali on sixteen occasions). 

Of his family, the Prophet said referring to Lady Fatima, may Allah be pleased with her, "She is part of me, whosoever hates her hates me."

The Prophet told Lady Ayesha regarding Osama, Zayd's son, "Love him because I love him". 

The Prophet spoke of the Helpers (Ansar) saying, "The sign of certain faith is love for the Ansar, whereas the sign of hypocrisy is hatred of them."

The Prophet said, "Fear Allah, fear Allah. My Companions do not make them targets after me! Whosoever loves them loves them because they love me, and whosoever hates them it is through their hatred of me. Whosoever harms them, harms me. Whosoever does something to hurt me does it is as if it is hurtful to Allah. Whosoever does something that appears to be hurtful to Allah is about to be seized."

The fact is when someone loves another, he loves everything that person loves, and this was indeed the case with the Companions and the Tabien and the Tabi Tabien (the two generations who followed the Companions) who applied their love to things that were permitted and the denied the appetites of their self.

Anas saw the Prophet selecting a piece of pumpkin, and said, "From that day I loved pumpkins." 

Al-Hasan, the grandson of the Prophet, may the peace of Allah be upon them, went with Jafar to Salma and asked her to prepare some food the Prophet used to eat.

Omar observed the Prophet wearing a pair of yellow colored sandals, so he too wore a pair of the same color.

Another sign is hatred of anyone who hates Allah and His Messenger . Such people are those who show hostility towards to Allah and His Messenger . Believers having this sign avoid all who oppose the prophetic way, and are in opposition to those who introduce innovations into the prophetic way (which are not in accordance with the principals of Islam) and find the Law he established burdensome. Allah says, "You shall find no nation believing in Allah and the Last Day loving anyone that opposes Allah and His Messenger" (58:22). (Shaykh Darwish added: When we learn that the Prophet practiced something, we should follow as much as we can. But, if he ordered us not to do something we should stop immediately, however, if he did not do something there is no obligation to refrain from its doing unless it is subject to a prohibition.)

The Companions of the Prophet were prepared to stand against any member of their family who were in opposition to him.

Yet another sign is found in those who love the Koran brought by the Prophet by which he and they were guided. When asked about the Prophet Lady Ayesha, may Allah be pleased with her, said, "His character was that of the Koran." Part of the love of the Koran, is listening to its recitation, acting according to it, understanding it, keeping within its bounds, and the love of Prophet Muhammad's way.

Sahl, Abdullah's son spoke of this sign saying, "The sign of loving Allah is love of the Koran. The sign of loving the Koran is the love of the Prophet . The sign of loving the Prophet is love of his prophetic way. The sign of loving the prophetic way is the love of the Everlasting Life. The sign of loving the Everlasting Life is hatred for this world. The sign of hatred for this world is that you do not amass any of it except for provisions and what you need to arrive safely with in the Everlasting Life."

Another sign of love for the Prophet is to have mercy on his nation by advising them well, striving for the betterment of their interest and removing anything that is harmful from them in the same way that the Prophet was "gentle and merciful to the believers" (9:128).

A sign of perfect love is found in whosoever restricts himself through self-denial, preferring poverty to the attractions of the world.

A man came to the Prophet and said, "O Messenger of Allah, by Allah I love you." The Prophet replied, "If you love me prepare yourself for poverty a shield, because poverty comes faster to he who loves me than a water spring flows to its end." Abu Sayed Al-Khudri reports a similar saying.

The reality and meaning of loving the Prophet 
There are differing opinions in what constitutes love of Allah and His Prophet and many things have been said about it, however the reality is that each differing party refers to different states. 

Sufyan said, and perhaps he was thinking of the Words of Allah that say, "If you love Allah, follow me" (3:31). "Love consists of following the Messenger of Allah ."

Scholars have said:
"Love of the Messenger is to believe in his victory, to protect and obey his prophetic way, and being fearful of opposing it."

"Love is the constant remembrance of the beloved."

"It is longing for the beloved."

"Love is the heart that follows the will of its master, he loves what he loves and hates what he hates."

Most of these opinions indicate to the fruits of love rather than the reality of love. The reality of love is the inclination to what one finds agreeable and harmonious either by:
1. the pleasure of its perfection, such as the love of beautiful appearances, melodic tones, delicious food and tasty beverages, all of which one inclines naturally, because they are agreeable.
2. finding pleasure in the perfection of noble inner qualities which is experienced by the intellect as well as the heart, such as the love of the scholars of Islam, people with upright natures whose lives and deeds are exemplary. It is natural for a person to incline to a passionate form of love for such things almost to the extreme. 
3. a person can love something on account of finding it agreeable to him by reason of receiving its benefit and blessings. It is a natural disposition to love what one finds to be good. 

Once these three approaches have been understood, then relate these three causes to the love of the Prophet and discover that these three things inspiring love are also applicable to him.

The beauty of his physique, external appearance and his perfect character have already been discussed so there is no necessity to mention them again.

We have already mentioned the benefits and blessings the nation of Prophet Muhammad receives. And we have also mentioned the attributes of Allah with which he was blessed and through which mankind benefits such as the compassion he has for his nation, his mercy towards us, his guidance, tenderness towards us and his struggle to save us from the Fire. Allah described His Prophet saying, "We have not sent you (Prophet Muhammad) except as a mercy to all the worlds" (24:107), and "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). And, "It is He who has raised among the illiterate (Arabs), a Messenger from themselves, 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).

There cannot be any goodness worthier or of greater importance than the goodness found in the Prophet for believers. There is no other favor that could be more universally beneficial and of greater advantage than his blessing to all Muslims because Prophet Muhammad is our path to guidance. He is the one who rescues us from the error of our blindness. He is the one who calls us to success and honor! He is our path to our Lord and our intercessor. He is the one who will speak on our behalf and bear witness for us and bring us, Allah willing, to the Everlasting Life with its happiness!

It should now be clear to you dear reader that, the love of the Prophet is obligatory on account of the authentic quotations we have brought to you in which we related the nature of his overflowing goodness and universal beauty.

If a person can love a person on account of his generosity towards him once or twice during his life, or that he saves him from danger or harm even once – and bear in mind that such are only of a temporal nature – then what of a person who gives him unending happiness and protects him for the everlasting punishment of Hell? That person deserves greater love!

A king is loved when his conduct is good and a ruler is loved when his conduct is upright. Even if a knowledgeable person or a person of noble character lives far away he will be loved on this account. But when someone possess all the perfection of these qualities that person is more entitled to be loved and more deserving of attachment!

Imam Ali, may Allah be pleased with him, described the Prophet saying, "Whosoever came across him suddenly became timorous of him. Whosoever kept company with him loved him." 

The Obligation to Advise the Prophet When Requested
Allah says, "There is no fault for the weak, the sick, and those lacking the means to spend (to stay behind), if they are true to Allah and His Messenger" (9:91). Commentators say that if people are sincerely true to Allah, and His Messenger then they are sincere Muslims secretly and openly.

Tamim ad-Dari reported that the Messenger of Allah stressed three times, "The Religion is active advice." His Companions asked, "To whom, O Messenger of Allah?" He replied, "To Allah and His Book, His Messenger and Muslim leaders, and the ordinary man." An imam commented that this is an obligation.

Imam Al Khattabi said, "Advice is a word used to designate the desire for the object of what is good. It is not possible to explain it with just a single word capable of containing all its meanings." Linguistically, advice is based on sincere care.

Advice is the delivery of sincere care, its benefit is conveyed and carried from one to another as follows:

Advice in reference to Allah and for His Sake is to deliver firm belief in His Oneness, describing Allah in the way in which Allah describes Himself, and not to describe Allah with His attributes as described in the dictionary of human behavior. It is the desire for what Allah loves, avoidance of what Allah hates and sincerity in worshipping Allah.

Advice in reference to the Book of Allah is to deliver belief in it, act in accordance to it, its fine recitation, humility on account of it, and esteem for it. It is also its understanding and seeking jurisprudence therein as well as protecting it from the misinterpretation of extremists and the assault of heretics.

Advice in reference to the Messenger of Allah is to deliver to people the affirmation of his prophethood together with all he brought and obedience to him in whatever he commands or forbids. 

Abu Ibrahim Ishaq At-Tujibi said, "Advice to the Messenger of Allah is to conform to what he brought and adhere closely to his prophetic way through action."

During the life time of the Prophet the delivery of the advice of his Companions was to help him, protect him, oppose his enemies, obey him and spend their lives and property striving to serve him, and this is found in the Words of Allah, "Among the believers there are men who have been true to their covenant with Allah" (33:23). ”You shall believe in Allah and His Messenger and struggle for His Way with your possessions and yourselves" (61:11).

The delivery of advice of Muslims for the sake of the Prophet after his death is to ensure that his esteem is maintained and to show respect and great love for him. Strive to learn from his prophetic way, understand his jurisprudence, love his family and Companions. Avoid whatsoever he disliked and hate whatever deviates from his prophetic way and being watchful for its occurrence. It is to have mercy for his nation, the seeking of knowledge of his character, his life and ethics, and being steadfast in its application.

From this one realizes that the delivery of advice is one of the fruits of love of the Prophet as well as being amongst its signs.

Imam Abu'l Kasim Al Qushayri said that Amr, Al Layth's son, who was one of the Kings of Khurasan, famous for his heroism and known as As-Saffar, was seen in a vision and asked, "What has Allah done with you?" He replied, "He has forgiven me." Amr was then asked on what account had Allah forgiven him to which he replied, "One day I climbed to the peak of a mountain and looked down upon my armies and its vast number pleased me. Then I wished I could have been with the Messenger of Allah so that I might have come to his assistance and helped him. It was because of this that Allah forgave me." 

To Muslims the delivery of advice is to obey their imams when they order with truth. It is also to help them, remind them of the truth in the best manner, draw their attention to matters they overlook and also to the affairs of Muslims of which they are unaware. One should neither attack them nor cause them trouble, or bring about dissension amongst the people, or alienate them from people. 

Advice for the sake of the ordinary Muslim is to deliver it for their best interest and guide them to it. It is to assist them in matters of their Religion and this world not only by speech but through action. It is to warn those who are heedless, inform the ignorant, and give to the needy. It is the concealment of their faults, and repelling what would harm them and bring to them benefit.

THE NECESSITY TO PRAISE RESPECT AND HONOR PROPHET MUHAMMAD

The Cure
SAHIH-SHEFA

by
Judge 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 Koran Expresses the Necessity to Praise,
Respect and Honor the Prophet 

Allah says, "We have sent you (Prophet Muhammad) as a witness and as a bearer of glad tidings and warning. So that you (people) believe in Allah and His Messenger and that you support him and revere him" (48:8-9).

Allah also says, "Believers do not advance before Allah and His Messenger. Fear Allah. Allah is the Hearer, the Knower. Believers, do not raise your voices above the voice of the Prophet, nor speak loudly to him as you do to one another lest your works should be annulled without your knowledge." (49:1-2) 

Also, "Do not make the calling of the Messenger among yourselves like the calling to one another" (24:63).

In the first verse quoted, our attention is drawn by Allah to the obligation to honor Prophet Muhammad , and show him the greatest respect. Scholars such as Al Akhfash and At-Tabari are of the opinion it also means that he should be helped and assisted.

Believers are warned in the second quoted verse not to speak before him, to do otherwise would constitute extremely bad manners. 

Sahl, Abdullah At-Tustori's son said that the verse means, do not speak before he speaks and when he speaks listen to him in silence. Al Hasan and several Companions said that when it came to decision making, the Companions were forbidden to carry out any matter before the Prophet had spoken and given his instruction regardless whether it was to fight or something else in their Religion unless the Prophet had ordered it. They were not permitted to precede him in any matter. 

Allah concludes this verse with the caution not to do otherwise, He says, "Fear Allah, Allah is the Hearer, the Knower" (49:1). Al-Mawardi explained that 'fear Allah' means one must not take precedence over His Prophet . 

As-Sulami said it means one must fear Allah, if you disregard, neglect, or disrespect what is due to the Prophet remember Allah hears and knows what we do. Thereafter Allah forbade them to raise their voices above that of the Prophet or to speak loudly.

Abu Muhammad Makki explained the verse as meaning one must not speak before the Prophet neither must one call him by his name as it is customary to do to others. It means one must respect and hold him in high esteem and address him with the most noble of titles such as, Messenger of Allah or Prophet of Allah. This is supported by the verse that says, "Do not make the calling of the Messenger among yourselves like your calling to one another" (24:63). Another scholar was of the opinion that it meant that they should only ask him questions.

Allah cautions "nor speak loudly to him as you do to one another lest your works should be annulled without your knowledge" (49:2). It has been said that this verse was sent down when a delegation from the tribe of Tamin came and shouted out "Muhammad, Muhammad, come out to us." And that Allah censured them for being ignorant and said, "most of them lack understanding" (49:4). 

It has also been said the former verse was sent down in reference to a conversation between Abu Bakr and Omar which took place in the presence of the Prophet that erupted into a dispute in which voices were raised. Thereafter when Omar spoke to the Prophet he spoke in a whisper, as if he was confiding a secret; his voice was almost inaudible whereupon the Prophet asked Omar to raise his voice a little.

Of the verse, "Believers, do not say 'Observe us'" (2:104) a commentator explained that this phrase was in common use among the Helpers (Ansar), and bears the conditional meaning of "Observe us, and we will observe you". Out of respect the Ansar were forbidden to use the phrase, when speaking to the Prophet . 

It has also been said that, the Jews would use the same phrase in mockery of the Prophet because the word "Ra'ina" in Hebrew means evil.

The Companion's Great Respect
and Their Honoring of the Prophet 

Amr, Al-As's son, spoke of the great love, and respect he had for the Prophet saying, "There is no one more beloved to me than the Messenger of Allah neither is there anyone I respect more than he. I can never get my fill of gazing at him, on account of the great respect I have for him. If I were to be asked to describe him, I would be unable to do so, because I am unable to gaze at him enough."

Anas tells us, "The Messenger of Allah went out accompanied by the Emigrants and Helpers, together with Abu Bakr and Omar. None of them except Abu Bakr and Omar, raised their eyes to look at him. They would look at the Prophet and he would look at them, they would smile at him and he would smile at them."

Osama, Sharik's son described a gathering in which the Prophet and some of his Companions were present. He said, "I came to the Prophet and noticed that his Companions sat around him as still as if there were birds perched upon their heads." Hind, Abi Hala's daughter said something similar, "When he spoke those sitting around him would bow their heads as if there were birds perched on top of them."

When Urwa, Masood's son, who was yet to embrace Islam, was sent by the Koraysh as an envoy to the Prophet prior to the signing of the treaty of Hudaybiyah. He was astounded by the overwhelming, unparalleled amount of respect the Companions had for the Prophet .

Urwa commented that never before had he seen such tremendous respect paid to anyone. He said that whenever the Prophet made ablution he saw his Companions rush to receive some of his leftover water, and in fact they nearly fought to receive it. They would take his saliva and wipe it over their faces and bodies. If a strand of hair fell from him they would rush to retrieve it. When he gave a command they rushed to fulfill it. When he spoke they lowered their voices in his presence. Urwa noticed the Companions of the Prophet did not stare at him out of respect. Upon Urwa's return to the Koraysh, he told them, "I have visited Chosroes in his kingdom, Caesar in his empire, and the Negus in his kingdom, and by Allah, I have never seen any king or emperor treated with the same respect that the Companions of Muhammad show to Muhammad."

It is also reported that Urwa said, "I have never seen a king held in such high esteem as Muhammad is held by his Companions, and I have seen a people who will never abandon him." 

Anas tells of the time when he saw the Messenger of Allah being shaved. His Companions stood around him and whenever a lock of hair fell one of them picked it up. 

Talha spoke of the time, when the Companions of the Messenger of Allah requested an ignorant Bedouin, to ask the Prophet about what a person was like who had fulfilled his vow. The Companions were shy to ask themselves, on account of the reverence they had for him. The Bedouin asked but the Prophet did not answer him immediately. When Talha arrived he looked at him and recited the verse "Among the believers there are men who have been true to their covenant with Allah. Some have fulfilled their vow dying, and others await, unyielding to change" (33:23). Later Talha became a martyr, after the death of the Prophet.

The Continuance of Respect and Esteem Due to the Prophet After His Death

In the same way as it was necessary to respect the Prophet during his lifetime, it is very necessary to respect him now that he has passed away. Included in this is the respect one must show whenever the Prophet's sayings or way are mentioned, as well as when one hears mention of his name, his family and Companions.

Abu Abraham At-Tujibi tells us that there is an obligation upon everyone who believes to be humble, fearful, respectful, and still whenever the Prophet , is mentioned in their presence. The same degree of respect and manners shown by the Companions to the Prophet during his lifetime should be emulated, just as if he were still in our presence.

One day Abu Ja'far, the Prince of Believers started to dispute with Malik in the Mosque of the Prophet Malik reminded him not to do that saying, "Prince of Believers, do not raise your voice in this Mosque. Allah taught us how to behave by saying, "Believers, do not raise your voices above the voice of the Prophet" (49:2), and drew Ja’fars attention to, "those who lower their voice in the presence of the Messenger of Allah are those whose hearts Allah has tested for warding off (evil) (49:3) Malik also reminded him of the warning in the verse, "those who call out to you (Prophet Muhammad)" (49:4), thereby reminding Jafar that even though the Prophet had passed away the same respect due to him during his life time is due to him thereafter. 

Ja'far was humbled by this reminder and asked Malik, "Abu Abdullah, when you supplicate do you face the direction of prayer or do you face the Messenger of Allah ?" Malik replied, "Why would you turn your face from him when he is your means and the means of your father Adam to Allah on the Day of Resurrection? I face the Prophet and ask him to intercede because Allah grants his intercession. Allah says, "If, when they had wrong themselves, they had come to you…" (4:64)."

Malik said of Ayyoub As-Sakhtiyani, "I do not report to you except from Ayyoub or someone better than him. I went on the Greater Pilgrimage twice and had chance to observe Ayyoub. Whenever the Messenger of Allah was mentioned, he wept and his eyes became red. When this occurred I realized the great amount of respect he had for the Prophet it was then that I started to write down narrations from him."

Mus'ab Abdullah's son said, "Whenever the Prophet was mentioned Malik became so pale that it caused distress to those in his company. One day he was asked about this and replied, 'If you had seen what I have seen, you would not be surprised by this. I would observe Muhammad, Munkadir's son, the master of Koran reciters, on most occasions when he was asked about a prophetic quotation he wept until we had sympathy for him. I observed Jaf'ar, Muhammad's son who would joke and laugh a lot, but when the Prophet was mentioned in his presence, he grew pale and I never saw him relate a saying of the Messenger of Allah without first making ablution. When I used to visit him I would find him either praying, fasting or reciting the Koran. He only spoke about necessary things which were of concern to him. He was among the scholars who were knowledgeable and worshipped Allah, the Mighty the Glorified. 

The face of Abdur Rahman, Al Kasim's son turned pale, just as if the blood had drained from it, and his tongue became dry whenever the Prophet was mentioned. This was on account of the respect he felt for the Prophet . When he visited Amir, Abdullah's son whose grandfather was Az-Zubair, and the Prophet was mentioned in his presence he would weep until he had no more tears left to shed. 

Az-Zuhri was one of the most easy-going and friendly people, and it was observed that whenever the Prophet was mentioned in his presence he became oblivious of all, it was as if he did not know you nor you knew him. I would visit Safwan, Sulayman's son who was among those most diligent in their worship and offered prayers throughout the night. Whenever the Prophet was mentioned he wept and continued to do so and those around him got up and left."

Whenever Katada heard a prophetic quotation he would break out in a sob and became very fearful.

There was a time when a lot of people gathered around Malik and someone said, "Would that you would appoint someone to whom you could dictate, then he could make the people hear." Malik replied, "Allah said, 'Believers, do not raise your voices above the voice of the Prophet' (49:2). The respect due to him during his lifetime, is the same now that he is dead."

Sirin's son would laugh, but when a prophetic quotation was mentioned he became humble.

Abdur Rahman, Mahdi's son instructed those in his company to be silent, whenever a prophetic quotation was mentioned, and told them, "Do not raise your voices above the voice of the Prophet .” The reason for this lies in his interpretation of the preceding verse. He said that people must be silent whenever a prophetic quotation is read, just as if they would if they were in the presence of the Prophet listening to him speaking.

The Transmission of Hadith by the Companions and their Followers (Tabien and Tabi Tabien)

The high regard of the Companions and their followers (Tabien and Tabi Tabien) for the transmission of the Prophetic quotations and his way of life

Amr, Maymun’s son tells us “I visited Masood’s son throughout the period of a year and he never heard him say, ‘The Messenger of Allah said’ but one day he said ‘the Messenger of Allah said’ and upon saying it he became so distressed until I saw perspiration drip from his brow. Then Masood’s son started to explain the hadith. His eyes were full of tears and his veins became enlarged. 

The Judge of Medina, Abraham, Abdullah's son who was the son of Qusaym Al Ansari, tells us that "Malik, Anas' son happened to pass by Abu Hazim who was teaching some of the prophetic quotations. Malik asked permission to listen, however there was no place to sit and he said, "I dislike listening to a prophetic quotation while standing."

We are told by Malik that a man went to Al Musayyab's son and found him resting. He asked about a certain prophetic saying, whereupon Al Musayyab's son sat upright and gave him the quotation. The man said to Al Musayyab, "I wish you had not troubled yourself." Whereupon he replied, "I would dislike to convey to you a prophetic quotation whilst resting."

Muhammad, Sirin's son was a person who would laugh a lot but when he heard a saying of the Prophet he became humble.

Abu Mus'ab said, "Malik, Anas' son would only transmit a prophetic quotation if he had his ablution. This was on account of the respect Malik had for the Prophet .

Whenever Malik, Anas' son was taught a prophetic quotation he would out of respect, make ablution, prepare himself then put on his robe and transmit it. When he was asked why he had did that, he replied saying, "It is the saying of the Messenger of Allah ."

When people visited Malik, his maid would go to them and ask, 'The shaykh asks whether you have come to hear prophetic quotations or if it is because you have a question." If they had questions, he would come out to hear them, but if it was to hear a prophetic quotation he would first make ablution, put on some perfume and fresh robes on top of which he would wear a dark cloak. He would wear a turban and then place the hood of his cloak over his head. A platform would be set up for him and he would go out to his visitors in a state of humility, and aloes were burned until he finished teaching the prophetic sayings. That platform was only set up for his teachings of the prophetic quotations. When he was asked why he did this he replied, "I like to show my respect for the sayings of the Messenger of Allah and I will only teach them when I have ablution." 

Malik disliked being asked about a hadith while walking in the street, standing up or when he was in a hurry. He said, "I like to ensure that people understand the sayings of the Messenger of Allah ."

Malik was transmitting some of the sayings of the Prophet and during that time Abdullah, Mubarak's son tells us that a scorpion stung him sixteen times. Malik's face changed color and became pale, but it did not stop him from continuing his teaching. At the end of the lesson, after the people departed, Abdullah said to him, "I saw you do something extraordinary today!" Malik replied, "Yes, I endured it out of respect for the Messenger of Allah ."

Mahdi's son walked with Malik to Al-'Aqiq and asked him about a Prophetic quotation and Malik reproached him saying, "You are in my eyes too good
to ask about a saying of the Prophet while we are walking."

Abdullah, Salih's son said, "Both Malik and Al-Layth would only write down a Prophetic saying when they had their ablution."

Dirar , Murra's son said that, they disliked to teach the Prophetic sayings if they were in need to renew their ablution.

The Prophet's Devotion to his Family
Wives and Descendants

An element of respect and devotion to Prophet Muhammad is one's devotion to his family, his wives who are the Mothers of Believers, and his descendants, may Allah be pleased with them, because the Prophet encouraged one to do so. Such practice was evident in the early generations of Muslims (Companions, Tabien and Tabi Tabien).

Allah said, "O family of the House, Allah only wishes to distance fault from you and cleanse you" (33:33). Allah also tells us, "his (Prophet Muhammad's) wives are their mothers" (33:6).

We are told by Zayd, Arqam's son that one day the Prophet said thrice, "I beseech you by Allah! The People of my House!" When Zayd asked whom he meant by the "People of his House", he replied, "The family of Ali, the family of Ja'far (son of Abu Talib), the family of Uqayl (son of Abu Talib), and the family of Al Abbas."

Shortly before the Prophet passed away he told his Companions, "I am leaving you with something. Take hold of it and you will not go astray: the Book of Allah, my family and the people of my House. Take care to follow my instruction regarding them."

Omar, Salama's son tells us that the verse, "O family of the House, Allah only wishes to distance fault from you and cleanse you" (33:33) was sent down in the house of Lady Umm Salama, may Allah be pleased with her, whereupon, the Prophet called for his daughter Lady Fatima and her sons Hasan and Hussain and wrapped them in a garment as Ali stood behind him and said, "O Allah, these are the People of my House, so remove all impurity from them and purify them completely".

Saad, Abi Wakkas' son spoke of the verse in which the challenge of Allah is invoked, "To those who dispute with you concerning him after the knowledge has come to you, say, 'Come, let us gather our sons and your sons, our womenfolk and your womenfolk, ourselves and yourselves. Then let us humbly pray and so lay the curse of Allah upon the ones who lie'" (3:61). Saad said that when this verse was revealed the Prophet called Ali, Hasan, Hussain and Fatima and said, "O Allah, these are my family."

Concerning the rank of Ali, may Allah honor his face, the Prophet said, "Whosoever gives me love and victory, let him give it to Ali. O Allah, give victory and love for whosoever gives him victory and love, and be an enemy for whosoever takes him as an enemy." (Shaykh Darwish added: This hadith is reported in Musnad Ahmad and ibn Hiban and Nisai with multiple authentic chain of narrators. Hafiz ibn Hajjar said, "Hafiz ibn Oqda gathered it in a book of which most quotations are authentic or designated as being fine. Suyuti said, it is Mutawatta (collectively reported). Hafiz Zahabi said, it has fine chains. The meaning of the Arabic word "mowalah" in this hadith means Islamic love and support. It does not mean becoming an appointed imam, though Ali was elected to be the fourth guided caliph, because the Prophet says the truth and the claim of the Shia would render the first three caliphs in error together with the Emigrants and Supporters who collectively elected one caliph after the other by giving them their allegiance. With such understanding, the Shi'ite twelve imams have earned the anger of Allah and His Prophet by accusing such a fine generation who spread the Koran and sunnah and with whom Allah is pleased.)

The Prophet told his uncle Al-Abbas, "By the One in whose hand is my soul, belief will not enter a persons heart until he loves you for Allah and His Messenger."

The Prophet would take hold of the hand of Osama, Zayd's son and Al-Hasan and supplicate, " O Allah, I love both of them so please love them."

Abu Bakr said, "Respect Muhammad by respecting the People of his House." He also declared, "By the One in whose hand is my soul, the near kin of the Messenger of Allah are dearer to me than my own kindred."

The Prophet told his Companions, "Allah loves those who love Hasan." Referring to his two grandsons, Al-Hasan and Al-Hussain and their parents, the Prophet said, "Whosoever loves these two, their father and their mother will be with me in my rank on the Day of Resurrection." May Allah be pleased with them.

Of the Koraysh, the Prophet said, "Whosoever demeans the Koraysh, Allah will demean them." He also said, "Give preference to the Koraysh, and do not precede them."

To Lady Umm Salama, the Prophet said, "Do not discomfort me by discomforting Lady Ayesha."

Ukba, Al Harith's son tells of the time when he saw Abu Bakr putting Al Hasan on his shoulders and said, "By my father, he looks like the Prophet! He does not look like Ali!" Ali just laughed. This was said two days after the death of the Prophet as Ali walked beside Abu Bakr after he had been elected as caliph.

The mother of Zayd, Thabit's son passed away and after the funeral prayer he fetched his mule so that he might mount. Abbas' son saw him, he came and took hold of the stirrup whereupon Zayd politely said, "Let go, nephew of the Messenger of Allah." Abbas' son said, "This is the way we behave with the knowledgeable." Then Zayd kissed Abbas' hand and said, "This is the way in which I was instructed to behave with the People of the House."

When Omar, Al Khattab's son was distributing the spoils of war, he gave his son Abdullah three thousand whereas he gave Osama, Zayd's son three thousand five hundred. Abdullah asked his father, "Why did you give Osama more than me? By Allah, he did not fight in the battle before me." His father replied, "It was because Zayd was dearer to the Messenger of Allah than your father, and Osama was dearer to him than you, so I preferred the love of the Messenger of Allah to my love."

Abbas' son was told, "So-and-so has passed away" referring to one of the Prophet's wives, may Allah be pleased with them, whereupon he prostrated and those around him asked, "Do you prostrate at this hour?" (which was during an eclipse). He replied, "Didn't the Messenger of Allah say, 'If you see a sign prostrate' and what greater sign could there be than the departure of one of the wives of the Prophet." 

Abu Bakr and Omar would visit Umm Ayman, who had been the maid of the Prophet and said, "The Messenger of Allah used to visit her."

The Respect, Kindness Due to the Companions
and their Rights

Another aspect of the respect is knowing the rights of the Companions and obedience due to the Prophet that one should respect his Companions, follow them, recognize their rights, praise them, ask for their forgiveness, shy away from discussing their differences, show enmity to those hostile towards them, and reject the misguidance of the Shi'ite and innovators, as well as the reports of historians or ignorant transmitters (or the poison subtly introduced by orientalists) who attempt to detract from their esteem. If something is reported about them regarding the differences that took place between them, the correct approach is to adopt the best interpretation and look for the appropriate way because they are deserving of such. None of the Companions should be mentioned in a bad manner nor yet rebuked, the correct approach is to mention their good deeds, virtues and praiseworthy qualities and remain silent about other matters. Upon this subject, the Prophet said, "Whenever my Companions are mentioned, hold your tongue."

Allah says, "Muhammad is the Messenger of Allah. Those who are with him are harsh against the unbelievers but merciful to one another" (48:29). He also says, "As for the first Outstrippers among the migrants and supporters … Allah is pleased with them and they are pleased with Him" (9:100). Also, "Allah was pleased with the believers when they swore allegiance to you under the tree and He knew what was in their hearts" (48:18). And, "there are men who have been true to their covenant with Allah" (33:23).

Hudhayfa heard the Messenger of Allah say, "Follow those after me, Abu Bakr and Omar." (Shaykh Darwish commented: This authentic hadith is an indication that Abu Bakr should be the first caliph and Omar the second.)

The Prophet said, "Fear Allah, fear Allah. My Companions do not make them targets after me! Whosoever loves them loves them because they love me, and whosoever hates them it is through their hatred of me. Whosoever harms them, harms me. Whosoever does something to hurt me does it is as if it is hurtful to Allah. Whosoever does something that appears to be hurtful to Allah is about to be seized."

Prophet Muhammad warned, "Do not insult my Companions. If anyone were capable of spending the weight of Mount Uhud in gold, it would not even reach the measure of seeds equal to two-thirds of a kilo nor its half." 

The jurist Malik, Anas's son and others said, "Whosoever hates and insults the Companions has no right to the Muslim treasury. Their judgment was found in the verse, "Those who came after them say, 'Forgive us our Lord, and forgive our brothers who were believers before us. Do not put in our hearts any spite towards those who believe'" (59:10). Malik also was of the opinion that whosoever is outraged by the Companions of the Prophet is an unbeliever, on account of the verse that reads, "and through them He enrages the unbelievers" (48:29).

Abdullah, Al Mubarak's son said, "There are two qualities if found in a person will bring about their salvation. They are truthfulness and love for the Companions of Muhammad."

Ayyoub, As-Sakhtiyani said, "Whosoever praises the Companions of Muhammad is not a hypocrite. Whosoever belittles any of them, and the Tabien and Tabi Tabien (meaning the second and third generation of Muslims) opposes the Prophetic Way and is an innovator. It is my fear that the actions of such a person will not rise to the heavens until he loves all of them and his heart is sound."

Of the Ansars, the Prophet said, "Pardon their faults and accept from their good-doers."

Malik, Anas's son said, "Prophet Muhammad taught his followers the manner to which Allah guided him, and by which He made him a mercy for the worlds. In the darkness of night he would go to Al Baqi (the cemetery in which many of his family and Companions are buried) and supplicated for forgiveness for them in the same way that a person goes to see someone off on a journey. Allah had commanded him to do that, and the Prophet , commanded his nation to have love and friendship for them and to be in opposition to those who opposes his Companions."

Things and Places Associated with the Prophet 
to be respected

Another element of the one's reverence and esteem for Prophet Muhammad is found in all things and places connected to him in Mecca, Medina and elsewhere.

It was on account of the esteem Malik had for the Prophet that, he would not ride a mount in Medina. He would say, "I am too shy in front of Allah to trample with the hoof of an animal upon the earth in which the Messenger of Allah is buried."

Someone in Medina said, "The soil of Medina is bad." This outrageous statement caused Malik to pronounce a judgment against him that he should be beaten and jailed. The man had connections to the hierarchy of Medina but Malik did not retract his judgment and said, "He claims the soil in which the Prophet is buried is not good!"

The authentic Prophetic Sayings narrate that the Prophet said of Medina, "Whosoever innovates something in it or shelters an innovator is subject to the curse of Allah, the angels and all people. Allah will not accept any exchange or recompense from him."

The Prophet said, "Whosoever swears to a lie on my pulpit will have a seat in the Fire."

When a pious shaykh went on pilgrimage he went on foot. When asked why he had done so, he replied, "What! An offending worshiper going to the home of his master riding! Had I been able to walk upon my head, I would not have walked upon my feet!"

Reverence and respect for the places in which the Revelation was received and which the angels Gabriel and Michael visited, as well as places where the angels descended is a necessity. The same applies to places that heard the sounds of worship and exaltation, and the blessed soil that surrounds the body of the Master of all mankind and places from which the Religion of Allah and the prophetic quotations of the Messenger of Allah were spread.

One must also revere and respect the places where verses of the Koran were studied, the mosques in which the prayer was offered, places where virtues and good deeds were witnessed, places that saw proofs and miracles, places associated with the rites of the Religion and the stations of the pilgrimage and the waymarks of the Master of all the messengers of Allah . The places where the Seal of the Prophets lived and from where the prophecy gushed and its waves overflowed. The places that witnessed the message, and the first earth that the skin of the Prophet touched after his death – its fragrance should be inhaled, its residence and walls kissed.

"O abode of the best of all Messengers
the one by whom people are guided
and he who was chosen to receive the verses.
For you I have intense, passionate love,
and a yearning which kindles the embers of my heart.
I have a vow – if I fill my eyes with those walls
and the places where you walked,
then my turbaned gray head will be covered with dust
from so much kissing.
Had it not been for obstacles and enemies,
I would always visit them,
even if I were to be dragged upon my feet.
But I will be guided in my eagerness to greet the inhabitants 
of those houses and rooms.
By a scent purer than the most splendid musk which covers him
each morning and evening.
Pure, and ever increasing blessings are bestowed upon him
through the prayers for peace and blessings upon him." 

THE OBLIGATION TO UPHOLD THE SUPPLICATION UPON PROPHET MUHAMMAD

The Cure
SAHIH-SHEFA

by
Judge 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 Obligation to Uphold the Supplication on the Prophet 

(Shaykh Darwish commented: "It is worth noting that, the word "prayer" occurs in two different expressions. The first is in the obligatory prayer to Allah, and the second is the prayer (supplication) on the Prophet, which is a statement of praise of the Prophet when mentioned by Allah, and His angels, and it is a supplication of praise made by believers.")

Allah tells us, "Allah, and His angels praise and venerate the Prophet. Believers, praise and venerate him and pronounce peace upon him in abundance" (33:56).

Abbas' son said that this verse means, "Allah, and His angels praise and venerate Prophet Muhammad . 

Al Mubarrad said, "The root of the prayer is the invocation of mercy. It is mercy from Allah. From His angels it is graciousness and a supplication for the Mercy of Allah."

A hadith sheds further light and tells us that when someone praises the Prophet waiting for the commencement of the prayer, the angels say, "O Allah, forgive him! O Allah have mercy upon him" and this is their supplication. 

Abu Bakr Al Qushayri said, "The praise from Allah is mercy for other than the Prophet and for the Prophet it is distinction and greater honor."

Abul Aliya explained, "The 'salat' of Allah upon the Prophet is His praising him before His angels, whereas the 'salat' of the angels is the supplication for him."

The Prophet made a distinction between the words "salat", meaning supplication, and "baraka" meaning blessing teaching us how we should make a supplication upon him. This is an indication they have two separate meanings and also indicates that his family are included.

In respect of the supplication that asks for peace on the Prophet, Allah has made it obligatory on His worshipers to ask for peace upon him.

Of the phrase "As-Salamu alaykum", meaning peace be upon you, there are three possibilities: 

1. The first is that the word "salaama" is that of safety for you, and with you.
2. The second is "As-Salaamu", meaning your protection, being guarded and preservation, as found in the Name of Allah "As-Salaam".
3. The third is "As-Salaam", derived from the meaning of "musalaama" (reconciliation), and submission to the Prophet as in the Words of Allah, "But no, by your Lord, they will not believe you until they make you the judge regarding the disagreement between them, then, they will not find in themselves any discomfort concerning your verdict, and will surrender to you in full submission" (4:65).

The Ruling of the Supplication on the Prophet 

Dear reader, one must be aware that Allah has commanded us to praise His Prophet . Praising the Prophet is a general obligation and is not restricted to a specific time. There is no dispute about its obligatory nature, however Abu Jaf'ar At-Tabari was of the opinion that this verse, "Allah, and His angels praise and venerate the Prophet. Believers, praise and venerate him and pronounce peace upon him in abundance" (33:56) is a recommendation.

When one praises the Prophet one fulfills the obligation, the performance of which voids the sin that would be present if one were not to do so. The minimum is to say it once as in the case when one bears witness to his prophethood, however it is very desirable to say it more often and one finds its doing to be highly recommended in the authentic quotations of Prophet Muhammad 

The Judge, Al Qassar's son said that the Companions of the Prophet were in agreement that there is a general obligation do so once in a lifetime when one is able to do it.

The followers of Imam Shafi'i (of the Shafi'i school of jurisprudence) say that the obligation which Allah and His Messenger command applies to both the obligatory and voluntary prayer but outside the prayer it is not obligatory. 

Ash-Shafi'i elected the hadith narration which is read in the final sitting in each prayer which the Prophet taught Masood's son and others and does not refer to the Prophet by the use of the pronoun "him" "Peace be upon him", (rather, 'Peace be upon you, O Prophet'). Abu Hurayrah, Abbas' son, Jabir, Omar's son , Abu Sayed Al Khudri, Abu Musa Al Ash'ari and Abdullah, Az-Zubayr's son reported the same hadith narration as mentioned below.

Whenever we (Abdullah, Masood's son and others) offered the prayer behind the Prophet we would recite (as we sat) peace be upon Allah, peace be upon Gabriel, Michael and peace be upon so-and-so. There was an occasion when the Messenger of Allah looked back at us and said, "Allah, Himself is As-Salam (Peace), and if anyone of you prays then he should say:

("At tahiyatu al mubarakat Aassalawatu Aattaiyibatu lillah. As Salalamu aliaka aiyuhan nabyu wa rahmatullahi wa barakatuhu. As-Salaamu alaina wa ala ibadillah issalihin. Ash-hadu an laa ilaha illa Allaahu wa ash-hadu anna Muhammadan abduhu wa Rasuluhu")

In Fajr both parts are read in the second unit of prayer.

In the Zuhr, Asr and Isha prayer the first part is read in the second unit and the second part is joined with the first part and read in the last unit of prayer. 

In the Maghrib prayer the first part is read in the second unit and the second part is joined to the first part and read in the third unit of prayer.

- the second part -

("Allahuma salli alaa Muhammaden wa alaa aali Muhammaden kama sallayta alaa Ibrahim wa alaa aali Ibrahim. 

Allahuma Barik alaa Muhammaden wa alaa aali Muhammaden kama Barakta alaa Ibrahim wa alaa aali Ibrahim. Fi aalameen innaka Hamidun Majid")

- the second part -

(O Allah praise Muhammad and the family of Muhammad as you praised Abraham and the family of Abraham. And bless Muhammad and the family of Muhammad as You blessed Abraham and the family of Abraham, in the worlds, indeed you are Self Praised, Glorified ")

Malik elected the version from Abu Masood Al Ansari, which is that the Prophet said, "Say, O Allah, praise Muhammad and his family, as You praised the family of Abraham, and bless Muhammad, and the family of Muhammad, as You blessed the family of Abraham in all the worlds. You are the Praised and Glorious."

Imam Shafi'i says that any prayer that does not contain the prayer on the Prophet in the final sitting of one's prayer when one bears witness to the Oneness of Allah before the greeting of peace (the tashahuhd) is invalid. He said that if it is omitted from the obligatory prayer, then the prayer must be repeated. 

Ishaq, Abraham's son says the obligatory prayer must be repeated if it is omitted intentionally, and the prayer is invalid. However, it is not invalid if it is on account of forgetfulness.

Muhammad, Abdul Hakam's son and others including, Al Qassar's son and Abdul Wahhab say that Muhammad Al-Mawwaz took it to be an obligation in the prayer and this was the opinion of Ash-Shafi'i.

Abu Ya'la Al-Abdi Al Maliki said the Maliki school of jurisprudence hold three opinions about this, namely it is obligatory, the prophetic way and recommended.

Abbas' son and Jabir tell us that the Prophet taught them what is to be said in praise of him during the final sitting of the prayer, (tashahuhd) in the same way he taught them a chapter of the Koran. 

Times to Offer the Supplications on the Prophet 

We have already mentioned it is desirable to make the prayer on the Prophet in the final sitting before the supplication.

The Prophet heard a man making a supplication in his prayer without asking for blessings upon him whereupon the Prophet commented, "This is hasty." Then he called the man and told those in his company, "When one of you supplicates, he should begin by thanking Allah then praising Him, and then say the prayer on His Prophet, thereafter he can supplicate for whatever he wishes."

Masood's son advised, "If any of you wishes to ask Allah for something, he should first begin by praising and exalting Him in the way He is deserving, then he should ask for blessings upon the Prophet . It is thereafter that the supplication is most likely to be answered."

The Prophet should be praised whenever mention of his name is heard and when his name is written. He should also be praised when hearing the Call to Prayer because he said, "If my name is mentioned in front of a person and he does not praise me, for him it is as if his nose is rubbed in the dust."

The scholar Habib's son disliked anyone to mention the name of the Prophet when slaughtering an animal, and the famous Maliki scholar, Sahnon, disliked the name of the Prophet to be mentioned when someone expressed their surprise. 

Nisai, a compiler of one of the six major references of Prophetic Sayings reports the command that one should increase one's praising of the Prophet on a Friday.

Isaac’s son tells us that one should praise the Prophet upon entering the mosque. 

Amru, Dinar's son says regarding verse "Believers, do not follow in the steps of satan, for those who follow the steps of satan, he bids to indecency and dishonor. But for the bounty of Allah to you, and His Mercy no one of you would ever have been purified; but Allah purifies whom He will; Allah is the Hearer, the Knower.(24:21), when you enter houses (and no one is there), you should say, "Peace, be upon the Prophet and the mercy of Allah and His blessing, and peace be upon us and upon the good people of Allah. Peace be upon the inhabitants of the house, and the mercy of Allah and His blessing." 

The Companions reported that the prayer upon the Prophet should be said by the imam and also the congregation during the funeral prayer (after the second pronouncing of Allahu Akbar).

A highly recommended practice, accepted by all the nation of Prophet Muhammad is that one should praise him in letters and anything written, and whatever is written after 'In the Name of Allah, the Merciful, the Most Merciful (Bismillah Ir Rahman Ir Raheem).'

Abdullah Masood’s son tells us of another saying of the Prophet which is when one of you is praying say, "’Greetings to Allah and supplications and goodness. Peace be upon you O Messenger, and the Mercy of Allah and His blessings, peace be upon us and upon the good worshipers of Allah.’ When you say this, it will benefit every good worshiper in the heaven and earth." This is one of the occurrences in which one pronounces the peace upon the Prophet and it is read at the beginning of the sitting of the second and last unit of prayer.

How the Supplication is to be made

Abu Humayd As Sa'idi tells us that the Prophet was asked what is to be said when one offers the prayer upon him. The Prophet "Say, 'O Allah, praise Muhammad, his wives and descendants as You praised the family of Abraham, and grant blessing upon the family of Muhammad as You granted blessings to the family of Abraham in all the worlds. You are the Praised, the Glorious."

Malik elected the version from Abu Masood Al Ansari, which is that the Prophet said, "Say, O Allah, praise Muhammad and his family, as You praised the family of Abraham, and bless Muhammad, and the family of Muhammad, as You blessed the family of Abraham in all the worlds. You are the Praised and Glorious."

Ka’ab Ujra's son reported the supplication with a slight variation saying, "O Allah, praise Muhammad and the family of Muhammad as You praised Abraham. You are the Praised, the Glorious."

Ukba, Amr's son said, "O Allah, bless Muhammad the unlettered Prophet and the family of Muhammad."

Abu Sa'id Al Khudri reported the quotation as, "O Allah, praise Muhammad, Your worshiper and Your Messenger."

Imam Ali reported, "O Allah, praise Muhammad and the family of Muhammad as You praised Abraham, and the family of Abraham. You are the Praised, the Glorious. O Allah grant blessings to Muhammad, and the family of Muhammad, as You granted blessings to Abraham and the family of Abraham. You are the Praised, the Glorious. O Allah, grant peace and be kind to Muhammad and the family of Muhammad, as You granted peace and were kind to Abraham and the family of Abraham. You are the Praised the Glorious.'" 

Abu Hurayrah heard the Prophet say, "Whosoever wishes to be given the fullest measure when he supplicates upon us, the People of the House, should say, 'O Allah, praise Muhammad the Prophet, his wives, the Mothers of Believers, his descendants and the People of his House, just as You praised the family of Abraham. You are the Praised, the Glorious."

When Zayd, Kharija Al Ansari's son asked the Prophet how he should supplicate for blessings upon him, the Prophet replied, "O Allah bless Muhammad and the family of Muhammad, just as You blessed Abraham. You are the Praised, the Glorious."

Salama Al Kindi spoke of the time when Imam Ali taught them how to pray on the Prophet . Imam Ali taught them:
"O Allah, the One who spread out the leveled expanses
and created the heavens! 
Bestow Your noble praise, Your ever increasing blessings
and the compassion of Your tenderness upon Muhammad,
Your worshiper and Your Messenger,
the Opener of what was closed.
The Seal of what came before.
The one who announces the truth by the Truth.
The one who triumphs over the armies of falsehood
as he was entrusted to do.
He who took upon himself with eagerness
Your command to obey You to gain Your pleasure. 
He retains within him Your Revelation,
preserves Your guidance and carries out Your command
so that mankind can receive Your blessings,
kindling because of him, a brand with which they can bring to their families. Hearts were guided by him
after they had been plunged into trials and sinful actions.
He illuminated the clear signs,
rules and way-marks of Islam.
He is Your trusted guardian,
the treasurer of Your hidden knowledge,
Your witness on the Day of Rising,
the one You sent with Your blessings
and in truth Your Messenger, a mercy.
O Allah, give him a spacious abode in Your Eden
and reward him with good multiplied many times over
from Your overflowing Favor that You gave to him without effort
through the victory on gaining Your reward and generous gift.
O Allah, place whatever he builds above what other people build
and give to him a noble place of rest and hospitality.
Complete his light for him, and recompense him from Your worshipers
by acceptance and words that please with just words,
decisive action and immense proof."

Referring to the verse, "Allah, and His angels praise and venerate the Prophet" (33:56). Imam Ali, may Allah honor his face, said, "Obedient to You, my Lord. The praise of Allah, the Good and Merciful, the near angels, those who are true, the martyrs, the good people, and all that exalts You, O Lord of all the worlds, be upon Muhammad, son of Abdullah, the Seal of the Prophets, the Master of the Messengers, and the Leader of those who fear You, and the Messenger of You, the Lord of all the worlds. The witness, the bearer of good news, the one who invites people to You by Your permission, the light-giving lamp – and peace be upon him!"

Abdullah, Masood's son said, "O Allah, bestow Your blessings and mercy upon the Master of all the Messengers, the Leader of those who fear You, the Seal of the Prophets, Muhammad, Your worshiper and Messenger, the leader of the good and the Messenger of Mercy. O Allah, raise him to the praised station which will be the envy of the first and the last. O Allah, praise Muhammad and the family of Muhammad as You praised Abraham. You are the Praised, the Glorious. Give blessings to Muhammad and the family of Muhammad as You granted blessings to Abraham and the family of Abraham. You are the Praised the Glorious."

Al Hasan Al Basri said, "Whosoever wishes to drink the fullest cup from the Pool of the Chosen one (Prophet Muhammad) should say, 'O Allah, praise Muhammad and the family of Muhammad, and his Companions, his sons, daughters, wives and descendants, the People of his House, his relatives by marriage and the Ansar (Helpers), and his followers, as well as those who love him, and bless us along with all of them, O Most Merciful of the merciful."

Abbas' son would supplicate saying, "O Allah, accept the greatest intercession of Muhammad, and raise him to the highest station. Grant his every request in the Next Life and this life as You answered the prayers of Abraham and Moses"

Wuhayb Al Ward's son would supplicate saying, "O Allah, give Muhammad the best of whatever he asked You for himself, and give to him the best of what any of Your creation has asked of You for him. And give Muhammad the best of all that You will be asked for until the Day of Resurrection."

Masood's son said, "When you ask for blessings upon the Prophet, make the prayer excellent. You do not know if it will be shown to him. Say, 'O Allah, bestow Your praise, Your mercy and Your blessings on the Master of the Messenger, the Leader of those who fear You, the Leader of the Good and the Messenger of Mercy."

The preceding are but a taste of the multitude of prayers both brief and long in praise of our beloved Prophet and his family, praise and peace be upon him and them.

The 'peace' as you have been taught quoted by Masood's son is what the Prophet taught in the final sitting when he said, "Peace be upon us and upon the righteous worshipers of Allah."

The supplication of Imam Ali in the final sitting of his prayer in which one bears witness to the Oneness of Allah before the greeting of peace reads, "Peace be upon the Prophet. Peace be upon all the prophets and messengers of Allah. Peace be upon the Messenger of Allah, peace be upon Muhammad, son of Abdullah. Peace be upon us and upon all believers, men and women alike, those who are absent and those who are present. O Allah, forgive Muhammad and accept his intercession and forgive the People of his House. Forgive me and my parents, and their descendants, and have mercy upon them. Peace be upon all the righteous worshipers of Allah. Peace be upon you, O Prophet and the mercy of Allah and His blessings."

Abu Omar, Abdul Barr's son and others are of the opinion that one should not ask for mercy for the Prophet rather one should ask for praise and blessings specific to him. They say that one should only ask for mercy and the forgiveness for others. 

In the prayer on the Prophet Abu Muhammad, Abu Zayd's son included, "O Allah, have mercy on Muhammad (because the Prophet was sent as a mercy himself) and the family of Muhammad as You had mercy on Abraham and the family of Abraham." This is not based on a prophetic quotation, rather its proof lies in the words in the greeting of peace. "Peace be upon you O Prophet, the mercy of Allah and His blessings."

The Excellence of the Supplication and Further Supplications
Abdullah, Amr's son reports the saying of the Prophet "When you hear the Caller to Prayer, repeat what he says and ask for blessings upon me. Whosoever asks for blessings upon me once, Allah blesses him ten times. Thereafter ask for the rank of the position of intermediary (wasila) for me. It is a rank in Paradise reserved for only one of the worshipers of Allah and it is my hope that it will be for me. My intercession is granted to whosoever asks for the rank of "wasila" for me." 

Anas, Malik's son tells us the good news that the Prophet said, "Whosoever asks for blessings upon me once, Allah blesses him tenfold and ten sins fall from him and he is raised by ten degrees." In addition to this are the words, "and ten good deeds are written for him."

Abdur Rahman, 'Awf's son narrates the saying of the Prophet "I met Gabriel who said, 'I give you the good news that Allah has said that, for whosoever asks for peace upon you, He rewards him (the person) with peace for the supplication. Whosoever blesses you, He rewards him (the person) with blessings."

Masood's son reports that the Prophet said, "Those who are closest to me on the Day of Resurrection will be those who have said the most prayers on me."

Ubayy, Ka’abs son said that upon the passing of the first quarter of the night, the Prophet arose and said, "O people, remember Allah! The quake has come which will be followed by its sequel. Death will come with all that accompanies it." Ubayy asked, "O Messenger of Allah, I say a lot of praising upon you, how much of my praising should I devote to you?" The Prophet replied, "Do as much as you like." Ubayy asked, "A quarter?" He replied, 'Do as much as you like, and if you do more it is better." Ubayy inquired again, "A third?" He replied, "Do as much as you like, and if you do more it is better. Ubayy asked, "Two-thirds?" Again he replied, 'Do as much as you like, and if you do more it is better." Whereupon Ubayy said, "O Messenger of Allah, I will devote all my praising for you." The Prophet said, "Then you (all your needs) will be sufficed and your sins will be forgiven."

Abu Talha and Abu Hurayrah tell us of the time they saw the Prophet happier than they had ever seen him, and asked him about it. The Prophet told him. "Indeed, Gabriel has just left me and brought me good news from Allah that He has sent me to give good news that when any of my nation asks for prayers upon me (praise and veneration), Allah and His angels bless that person ten times for its doing." 

Abu Hurayrah tells that the Prophet said, Whosoever prays on me once, Allah will pray on him ten times."

Jabir, Abdullah's son reports the saying of the Prophet "Whosoever hears the call to prayer and says, 'O Allah, Lord of this perfect call and the established prayer, give Muhammad the position of intermediary (wasila) and excellence, and raise him to the Praiseworthy Station which You have promised him,' will receive my intercession on the Day of Resurrection.

Sa'ad, Abi Waqqas' son said, "When you hear the call to prayer say, 'I bear witness there is no god except Allah, alone with no partner and that Muhammad is His worshiper and Messenger, I am pleased with Allah as Lord and Muhammad as His Messenger and Islam as my Religion' will be forgiven.'"

The Blaming and Sinfulness
of Whosoever Does Not Praise the Prophet 

Abu Hurayrah tells us that he heard the Messenger of Allah say, "Dust be upon the face of whosoever does not ask for me to be praised when I am mentioned in his presence! Dust be upon the face of whosoever Ramadan commences and finishes before he has received forgiveness! Dust be upon the face of whoever's parents reach old age and they are not the cause of his entering Paradise!" .

As the Prophet climbed up the pulpit he said "Ameen". This occurred three times whereupon Mu'adh inquired about its nature. The Prophet told him, "Gabriel came to me and said, 'Muhammad, whenever your name is mentioned in front of a person and he does not ask for blessings upon you and dies thereafter, that person will enter the Fire. Allah will distance him, say 'Ameen', so I said, 'Ameen'. Gabriel told me, 'When Ramadan comes and it is not accepted from a person and he dies, it is the same, say 'Ameen' so I said 'Ameen'. If someone has two parents, or just one, and does not show kindness and goodness to them and dies, it is the same, say 'Ameen' so I said 'Ameen'."

Ali said that the Prophet defined a miser saying, "A miser is someone who does not supplicate for praise upon me when I am mentioned in his presence." 

From Abu Hurayrah we learn that the Prophet said, "When people gather together, sit and depart without mentioning Allah and supplicating for praise upon His Prophet a dark shadow falls upon them that will be a cause for regret in the Everlasting Life. If Allah wills, He will punish them, if He wills, He will forgive them." 

The Informing of the Prophet 
of Those Who Supplicate Upon Him

One day the Messenger of Allah spoke of the greetings of peace upon him that would be made after his death. Abu Hurayrah tells us he said, "Whenever anyone will greet me with peace, Allah will return my soul (consciousness) to me so that I may return the greeting." 

Masood's son tells us that the Prophet spoke of the action of the angels saying, "Angels roam the earth to convey peace to me from my nation."

Aws said that the Prophet told his followers, "Offer a lot of prayers on me Fridays. Your prayer is shown to me."

Supplication of Praise and Peace Upon Other Than the Prophet and Other Noble Prophets

The majority of knowledgeable scholars of Islam say, it is permissible to ask for prayers upon people other than prophets.

Generally speaking the word "prayer" means supplication and asking for mercy, unless stated otherwise in an authentic hadith or the consensus of scholars that restrict its meaning.

Allah says, "It is He who has mercy on you, and His angels" (33:43). He also says, "Take charity from their wealth, in order that they are thereby cleansed and purified, and pray for them" (9:103). And, "On those will be prayers and mercy from their Lord" (2:157). 

The Prophet was heard supplicating for blessings upon his Companions, he said, "O Allah, bless the family of Abu Awfa."

When people brought the obligatory charity to him for distribution, he supplicated, "O Allah, bless the family of so-and-so."

In the hadith mentioning the prayer on the Prophet we find, "O Allah, bless Muhammad, his wives and descendants," or "and the family of Muhammad." The latter has been explained with the meaning of either his people or household, and it was said those for whom charity is forbidden.

When the Prophet was asked, "Who are the family of Muhammad?" Anas tells us he replied, "All those who fear Allah."

The Judge Abufadl Eyad mentioned he inclined to the opinion of renowned scholars for example the opinions of Malik and Sufyan, may Allah have mercy on them.

Regarding the "prayer" on the Prophet:
Each prophet and messenger is a member of the rank of prophets and messengers and nobody shares these ranks not even their family, wives or companions, or followers. Each prophet in his own merit is subject to the invoking the angels supplication and the praise of Allah.

The "extended prayer" on their wives and family members, the prophet's family and family members are added to this supplication, not on their own merit but as the favor of Allah for the prophet. 

Abbas' son did not offer the "prayer" upon anyone, unless that person was a prophet. He did this to distinguish the special esteem, and respect he had for them. We know it is necessary to distinguish Prophet Muhammad and all the other noble prophets by asking the "prayer" in terms of praise and venerations upon him, because of the command of Allah, "Believers, praise and venerate him and pronounce peace upon him in abundance" (33:56). Whereas Allah mentioned other people in terms of asking for forgiveness and expressing pleasure as an extended prayer. He says, "Those who came after them say, 'Forgive us our Lord, and forgive our brothers who were believers before us" (59:10), also, "and those who followed them in doing good, Allah is pleased with them" (9:100).

As for the supplication of peace upon other than the Prophet Abu Imran says, it was unknown in the early days of Islam, rather it was initiated by the Rafidites, and Shi'ite of the12 imams, who would add to the supplication the names of their imams. The innovation of the Rafidites and Shi'ite made their imams partners in the prayer and thereby placed them on a rank equal to the Prophet .

To imitate such people is forbidden as they are innovators and their claims must be opposed. As for the "extended" prayer on the family and wives of the Prophet it is as we previously explained. 

Because he is a Prophet the prayer pronounced upon him addresses him with greatness. Whereas the Prophet's response, or our response, to a fellow Muslim's greeting is not addressed with the same capacity, rather it pertains to the person's regular capacity. Allah says, "Do not make the calling of the Messenger among yourselves like your calling to one another. Allah knows those of you who slip away surreptitiously, so let those who disobey His command beware, lest they are struck by sedition, or, they are stricken with a painful punishment." (24:63). Therefore it is a necessity that, there is a difference in the supplication upon the Prophet from the supplication of people for one another.




VISITING
THE TOMB OF PROPHET MUHAMMAD

The Cure
SAHIH-SHEFA

by
Judge 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

Visiting the Tomb of the Prophet 
Its Rules and Etiquette

The verdict of visiting the tomb of the Prophet how he should be greeted and the virtue of one’s visit and the manner in which one should supplicate.

The consensus of scholars is that visiting the tomb of Prophet Muhammad is not only excellent and sunnah, but a matter to be desired as the Prophet said, "I forbade you to visit graves, but now you may visit them."

The jurist, Isaac, Abraham's son said that, when one makes the Greater Pilgrimage one should go to Medina, with the intention of praying in the Prophet's Mosque. One should seek the blessings of seeing his Garden (Rawdah), pulpit, tomb, the place where he sat, places that were touched by his blessed hand, places where his blessed feet walked, and the pillar on which he would lean, the places where Gabriel descended and brought the Revelation to him, the places connected with his Companions and the leaders of Muslims who lived there. All that should be a matter for consideration.

When one enters the Mosque of the Messenger of Allah one should say – as reported by Lady Fatima, peace be upon her – "The Prophet said, 'When you enter the Mosque, pronounce the praise and veneration on me and say: O Allah forgive me my sins and open for me the door of your Mercy. When you leave, repeat the pronouncing of the praise and veneration on me and say: O Allah forgive my sins and open the doors of Your virtue."

Thereafter then one should go to the Garden of the Prophet (Rawdah) which is between his pulpit and his tomb, and offer two units of prayer before coming to the visitation, as one praises Allah, the High, and ask Him to complete what one came for.

If one prays in another part of the Mosque it is permissible, but the Garden of the Prophet is better because the Prophet said, "Between my house and my pulpit is a Garden of Paradise, and my pulpit is by a Door of Paradise." The Arabic word "Turah" means door, however many people have mistranslated this word as "canal". The door is on one side of the Pulpit and the Pool is on the other side and it is the Pool good believers who did not change will come to drink.

Thereafter one should go and humbly, with great respect, stand before the front of the tomb and deliver the pronouncing of the praise, veneration, and peace, upon him and whatever comes to one's mind, although it suffices to say "peace be upon you O Prophet, the mercy of Allah and His blessings."

Having done this one should move to the front of the tomb of Abu Bakr, then Omar and greet each of them in turn and supplicate for them in the manner they deserve.

Nafer said, "He saw Omar's son greeting the tomb the Prophet over one hundred times and he would say, "Peace be upon you O Prophet, peace be upon you Abu Bakr, and peace be upon my father, then leave. He would stand facing the tomb, not in the direction of the Kibla. He came close to the tomb, and greeted, but would not touch the tomb with his hand." 

The Virtue of Medina, Mecca, the Pulpit and the Tomb
The Virtue of Praying in the Two Holy Mosques
(Mecca and Medina)

Allah says, "A mosque founded upon piety from the first day is worthier for you to stand in" (9:108). When the Prophet was asked to which mosque the verse referred he replied, "My Mosque." It also includes the Quba Mosque.

He tells us, "Allah has made the Ka'bah the Sacred House, as an establishment for people; and the Sacred Month, and the offering, and the necklaces, in order that you know that Allah has knowledge of all that is in the heavens and the earth; and that Allah has knowledge of all things." (5:97) 

Allah says, "They say, 'If we follow the guidance with you, we shall be driven from our land.' But have We not given them a secure sanctuary from which fruits of every kind are collected as a provision from Us? Indeed, most of them do not know. (28:57) 

He says, "Do they not see how We appointed a safe Sanctuary while all around them people are snatched away? Would they believe in falsehood and do they disbelieve in the favor of Allah! (29:67) 

And "Therefore let them worship the Lord of this House." (106:3) 

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

And, "By the fig and the olive! and the Mount, Sinai, and this safe country (Mecca)!" (95:1-3) 

Allah tells us, "The first House ever to be built for people was that at Bakkah (Mecca) blessed and a guidance for the worlds." (3:96) 

Allah says, "And when We made the House (Ka'bah) a visitation and a sanctuary for the people (saying) 'Make the place where Abraham stood a place of prayer. 'And We made a covenant with Abraham and Ishmael, 'Purify My House for those who circumambulate around it, and those who cleave to it, to those who bow and prostrate.'" (2:125) 

When the Prophet was asked to which mosque the verse referred he replied, "My Mosque." It also includes the Quba Mosque. 

Abu Hurayrah tells us the Prophet told his Companions, "Mounts should only be saddled to visit three mosques, the Sacred Mosque, my Mosque and the Mosque of Al Aqsa (Jerusalem)." Meaning the greater reward one receives for praying in them.

The value of a prayer offered in the Prophet's Mosque has been reported by Abu Hurayrah, who tells us that the Prophet said, "The prayer in my Mosque is better than a thousand prayers in any other mosque except the Sacred Mosque."

Malik explained the meaning of the word "except" in the preceding Prophetic Quotation to be that a prayer offered in the Prophet's Mosque is better than a thousand prayers in all other mosques except the Sacred Mosque.

As proof the Prophetic saying is quoted which says, "One prayer in the Sacred Mosque, is better than a hundred prayers in my Mosque."

"The prayer in the Mosque of Mecca is better than 100,000 prayers in other mosques." 

There is no difference in opinion that the position of the tomb of the Prophet is better than any other part of the earth. The Prophet said, "Between my house and my pulpit is a Garden of the Gardens of Paradise." His house mentioned in the hadith is where he lived and also where he is buried, which is the room of Lady Ayesha, and it is there that people visit him. In addition to this hadith is the phrase, "His pulpit is by his Pool." 

As for "One of Gardens in Paradise", it has been interpreted with two meanings one of which is that it assures the supplication and prayer offered in the Prophetic Garden (Rawdah) - which is the area between the tomb of the Prophet and his pulpit - are subject to that reward, and that this area will be transported by Allah in due course and is actually in Paradise.

Of Medina, Omar's son and several other Companions, report the saying of the Prophet that, "On the Day or Resurrection I will be the witness, and intercede for the person, who has been steadfast in the face of its difficulties and hardship." 

As for those who left Medina, the Prophet said, "Medina is better for them if they but knew."

The Prophet also said, "Medina is like a furnace, it casts out what is impure, and leaves what is pure." And, "Allah gives Medina to someone who is better than he who leaves Medina on account of his aversion (to it)."

Omar's son reported the Prophet saying, "Whosoever can die in Medina should do so, because I will intercede for all who die in it."

Allah says, "The first House ever to be built for people was that of Bakkah (Mecca), blessed and a guidance for the worlds. In it, there are clear signs; the station where Abraham stood. Whosoever enters it let him be safe….. " (3:96-97) . A scholar said The word 'safe' means safety from Hell. It also includes a sanctuary from those who pursue, and this is as the verse, "And when We made the House (Ka'bah) a visitation and a sanctuary for the people (saying) 'Make the place where Abraham stood a place of prayer. 'And We made a covenant with Abraham and Ishmael, 'Purify My House for those who circumambulate around it, and those who cleave to it, to those who bow and prostrate" (2:125) 

In conclusion the Koran is guidance and safety for us and the family of the Prophet, and also the Prophet himself, who represents and honors all the prophets before him. Prophet Muhammad is the Seal of all the Prophets and Messengers, and also safety and guidance for us. Therefore we bear witness that there is no god except the Creator, Allah, and that all His Prophets and Messengers were sealed by Prophet Muhammad and that Paradise is a truth, and that Hell is a truth, and the Resurrection is a truth.

WHO IS 
SUPREME JUDGE EYAD AND
HIS INTRODUCTION TO SHEFA

The Cure
SAHIH-SHEFA

by
Judge 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

Who is Supreme Judge Eyad
the author and the complier of Shefa?
Supreme Judge Eyad, the author and the complier of Shefa was the celebrated Supreme Court Justice of Spain and Morocco. His name is Abulfadl Eyad.

Lineage:
Judge Eyad's son, Muhammad said, "Our great grandfathers were Arabs who came from Andalusia in Spain then relocated to Fez in Morocco and later became residents of Kairowan. When our grandfather Amron decided to leave Fez he settled in Sabta.

Judge Eyad's Rank:
Judge Eyad was an imam of not only the science of Prophetic Quotations but also of the interpretation of the Koran. He was also a scholar of the principals of Religion and Arabic language with its literature, poems and the genealogy of Arabs. He was acclaimed by the Imam Malik school of jurisprudence as a great jurist. Added to these accomplishments he was a great orator, patient, kind and good company. He was also known for his generosity and charity, and diligence in the production of his work and adherence to the truth.

His search for knowledge from the great shaykhs of the era:
When Judge Eyad embarked on his search for knowledge he left his home and travelled to Andalusia where he began his studies under the direction of its judge and one hundred highly acclaimed shaykhs from whom he earned the traditional Islamic certificates – the ijaza.

During his quest for knowledge he collected a great number of prophetic quotations which he then wrote down by hand and memorized. When he returned from Andalusia some thirty years later, the scholars of Sabta welcomed him and invited him to chair debates on the jurisprudence reference "Mudawana". Not long after is arrival he became a member of the Advisory Council and thereafter became the judge of his province for many years. He then accepted the position of judge in Granada, Spain and left Sabta only to return again and resume his position as judge. 

The Cordoba Mosque extension:
In the grand mosque of Cordoba he built its western extension. Thereafter he built a center in the mountains which was to become a prominent seat of learning.

His Death:
After a change of government Judge Eyad moved to Marrakech and it is there that he passed away in the lunar Islamic year 544 which equates to the Christian year 1123, which is nearly 900 years ago. Marrakech is a city known as the city of the seven men close (Awlia) to Allah and His Prophet . Judge Eyad 's tomb is visited regularly by people from all over Morocco and the world. 

His authorship:
Judge Eyad wrote over ten books, amongst which is the explanation of the authentic collection of Prophetic quotations compiled by Muslim. The pinnacle of his great authorship rests in his splendid biography of Prophet Muhammad "Ash Shefa", which has stood alone in its uniqueness for nearly 900 years

In this work his tremendous skill of research and collection are apparent that won the acclamation of his peers who recognized the great blessing of its production and subsequently praised him in their poems and writings. It has stood the test of time in which no one has surpassed this great work and the demand for copies still gain momentum and is now, Al Hamdulillah, available in the English and Indonesian languages.

Judge Eyad's reference contains some narrations that have been proved to be unauthentic. He made reference to this possibility in his writings saying that during his time there were insufficient scholars to rule upon the authenticity of some of the quotations, but he had no doubt that as time progressed and research became easier such quotations would be discovered and removed.
The current Muhaddith of Tangier, Morocco, Shaykh Habib Sayed Talidi, is that scholar blessed with the ability to research and authenticate these quotations and rule accordingly then delete the unauthentic from the reference and it is his edition we have relied upon for our translation.

Judge Eyad said of his book that, "we did not gather its presentation for a person who denies the rank of prophethood, or questions the miracles of Prophet Muhammad rather it is for those who are believers so that they might know their Prophet …… we wrote it for the believers in the faith of the Prophet who accepted his invitation to Allah and deeply believe in his prophethood so that their love is assured and their good deeds and faith increase."

However, Judge Eyad wrote a fourth unit to address and deal with hypocrites, and those who dare to insult the Prophet and his Companions. We have therefore produced that unit separately because no believer will enjoy it unless he is defending the prophethood as a nature of his work because he is not in need of it. If this is the case we welcome him to acquire our free edition of this unit. It is worth noting that at the end of the 3rd unit Judge Eyad himself concluded it with a supplication as an indication to the ending of the book for the believer. Therefore we are following in his vision of his authorship. 

Supreme Judge Abdul Eyad’s
Introduction

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.

Praise be to Allah who is Unique having the highest Names, the Owner of tremendous might, having neither a beginning nor an end. He is apparent, not by imagination or guesswork. He is the hidden because of purity, not out of non-existence who has encompassed everything in His Mercy and Knowledge

Allah has sent an abundance of His Favor to those whom He guides (friends) and He sent to them to Prophet Muhammad a Messenger of pure descent from the best among Arabs and non-Arabs and who is the finest both in lineage and upbringing. 

Prophet Muhammad’s intelligence and patience were greater than any of the creation of Allah, and his knowledge and understanding were indeed of the highest standing. His conviction was the strongest likewise his determination, as for his compassion and mercy it was the greatest of all humans.

Allah kept His Prophet pure in both spirit and body and protected him from all imperfections and blemishes, and bestowed him with wisdom and judgment. Through him, Allah opened eyes that were blind, hearts that were covered and ears that were deaf, and He caused people to believe in Him. Those whom Allah had decreed happiness honored and helped him, as for those to whom Allah had written wretchedness they rejected and turned away from him. Allah says, "But he who is blind in this life shall be blind in the Everlasting Life and will be further astray from the Path" (17:72). May Allah praise His Messenger with praising that increase continuously and may He grant peace upon his family and Companions.

(After the above introduction Hafiz, Abulfadl supplicated): "May Allah illumine both your heart and mine with the lights of certainty. May He bestow upon us subtleness as He bestowed His friends (Awlia), those who are fearful of Him, those whom He has honored by sending to them from His Purity and who has distanced them from humanity thereby gifting them from His Knowledge and the witnessing of the marvels of His Kingdom and the traces of His Might in which their hearts were full of wonderment and so their intellect wandered in His Greatness."

Such friends that make Allah their only pursuit and witness Him in this life and in the Everlasting Life are blessed by seeing the Beauty and Majesty of Allah as they go too and fro between the tasting of His Power and the enormity of His Greatness. They are totally satisfied immersed in their devotion and reliance upon Him applying to themselves the saying of Allah, "Say, 'Allah'. Then leave them, playing in their plunging" (6:91).

I have been asked many times to write a reference that harvests the definition of the rank of the chosen, Prophet Muhammad which depicts his deservedly great honor and the respect due to him. And, the verdict upon those who do not fulfill what is due to him or those who attempt to degrade the superiority of his rank by even the clip of a nail. I have also been asked to gather the statements of our predecessors and imams on his greatness and will support their sayings with verses from the Koran or parables.

You should be aware that you have burdened me with a very difficult task, and that this task is a momentous undertaking and my heart is filled with apprehension.

In order to produce this work it is necessary for me to evaluate the primary sources and examine the secondary sources, and research in both depth and detail the science of what is necessary for the Prophet what is permissible or forbidden in respect of him. It also necessitates a deep knowledge of the Prophet’s Messengership and prophethood coupled with the love, and intimate friendship and the extra special qualities of his superlative rank.

Here one finds a vast desolate desert in which even the native bird becomes perplexed and unable to cross, and unknown places in which intellect, if it is not guided by the direction of knowledge and clarity of thought, go astray. It is a slippery slope where feet slip if they do not rely solely upon success and support from Allah. I have, however, great hopes of a reward for both of us in answering your questions by exposing the tremendous value and superb character together with the exceptional qualities of the Prophet all of which none of creation ever possessed. 

I quote now the saying of Allah defining his duties, "So that those to whom the Book was given are certain and those who believe increase in belief" (74:31). Those to whom Allah gave the Book were obligated by Him to clarify it to the masses and not to conceal it. To support this statement I quote the Prophetic saying narrated by Abu Hurayrah, the well learned Companion, who tells us that the Prophet said, "Allah will bridle anyone with a bridle of fire on the Day of Resurrection who, when asked about religious knowledge conceals it." And it is for this reason I hastened my search to find some clear anecdotes, thereby achieving the object of my goal and fulfilling the obligation. In this life a person's body and mind are occupied with trials and affliction, and tested thereby. Needless to say such matters can easily distract him/her from his obligation, and voluntary actions and a person, who after having achieved the best status can be reduced to the lowest, it is for this reason that I seize upon these anecdotes.

When Allah chooses the best for a person, He totally immerses him/her without restriction in his concern for that which will be praiseworthy both now and in the Everlasting Life. On the Day of Judgement there will only be bliss or the punishment of Hell, it is for this reason that a person should attend to his own affairs seeking the salvation of his/her own soul, and increasing the number of his good deeds as well as acquiring useful knowledge for the benefit of himself and others.

Allah is the One who mends our broken hearts. He forgives the enormity of our sins. He enables us to prepare for our return to Him and provides us with multiple reasons for doing good things which will bring us to safety and near to Him. He is the Bestower of Favor and Mercy to us all.

This then is my intention to proceed with the task. I have mapped out its path, organized its material and collated them. I name this reference “Ash-Shefa Bitarif Huquq Mustafa” - "The Healing (of the reader) by Defining the Rights of the Chosen Prophet" .

Signed: Judge Abulfadl Eyad 

Darwish Appendix

@ The Prophet's honor mentioned in chapter "Al-Fath" - 11
There were 1400 Companions who pledged their allegiance under the tree at Hudaybiah and the Prophet, praise and peace be upon him, told them they had all been forgiven and would not enter Hell."

@ The honoring of the Prophet in the Koran – 12 
Thereafter, the message spread over frontiers, in which other languages are spoken. These nations examined the veracity of the Prophet, praise and peace be upon him, 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.

@ The Prophet's cleanliness – 16
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, praise and peace be upon him, said, "My eyes sleep but my heart does not."

@ The daily life of the Prophet – 20
"As it had been given to his servant in charity". He clarified the matter by saying, "It was charity to her, but a gift (from her) to us." 

@ Marriage and family life of the Prophet – 21
1. You may be curious why it is the wish of Prophet Muhammad 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.

2. Prophet Muhammad, praise and peace be upon him, 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 has been exported through the internet to young Muslims.

@ Prophetic intellect is the root of each of his honorable ethics – 24 
Darwish's draw 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.

@ The Prophet's courage and bravery – 27
There were many occasions when the Prophet, praise and peace be upon him, 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.

@ The Prophet's mercy and compassion – 30 
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).

@ The Prophet in the Sight of his Lord – 40
1. It is well known that Burack was the heavenly mount of the prophets, however, it had been centuries since he was last ridden. Burack 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. 

2. The elephants were brought to Mecca by Abraha to destroy the Ka'ba. The Prophet, praise and peace be upon him, was permitted to fight in the Holy precinct of Mecca for just one hour on the day he Opened Mecca. 

@ The miracle of the Night Journey and the Heavenly Ascent – 41 
1. Please refer to our first introductory note relating to: Judge Eyad and Hafiz ibn Hajjar in which Hafiz ibn Hajjar 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:

2. 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. 

3. 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.

@ Rebuttal to the Night Journey being a dream - 43
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! 

@ Did the Prophet see his Lord? – 44
The report of Abbas' son is in reference to the Paradise status of the Prophet, as the Prophet sees Allah in Paradise with the eyes of Paradise, and remember, he had already entered Paradise on the Night of Ascent. Lady Ayesha, on the other hand, was referring to the opposite, which is that of a physical appearance of Allah in the same way the unbelievers of Mecca see their idols or the location of their idols.

Allah said, "so (Allah) revealed to His worshiper that which He revealed". Allah revealed to the Prophet, praise and peace be upon him, 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, praise and peace be upon him, 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 Burack 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. 

@ The proximity of the Prophet and his nearness – 46
Other 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.

@ The friendship and love of Allah to His Prophet - 48
1. There is a difference between the exalted titles of 'close friend' and 'beloved' and these will be explained in due course.

2. The Prophethood has perspectives between people and the prophet, whereas the friendship has a perspective between Allah and Prophet Muhammad, praise and peace be upon him, which makes it very special. 

@ Prohibition of favoring the Prophet over other noble prophets - 51
(Shaykh Darwish added:. And the Prophet's evident high etiquette and elegance when he mentions his noble fellow prophets). 

(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 excellent names of the Prophet – 52
(Shaykh Darwish added: Prior to receiving the Koran, the prophet's status was that of illiterate. The moment he became the recipient of the Koran his status was raised from that miraculous rank of being illiterate to being the human with the most knowledge of Allah, His Words, religion, faith, perfection and matters pertaining to the material world.) 

@ The meaning of prophethood and Messengership – 56
The Arabic word for revelation is "wahy", and its root means "to hasten". When Allah sends words quickly to His Prophet 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, praise and peace be upon him, in which he reports "As Allah said", the third is the Prophetic quotations which is inspiration to the Prophet in his own eloquent, unique words.

@ The meaning of miracles – 57 
1. The next section is dedicated to the splitting of the moon, and addresses this great miracle in detail. In addition, the report of the amazing story of the sighting of the splitting of the moon by the sultan of Kerala, India. 

2. Praise be to Allah, I (Darwish) have been blessed to compile one of the largest collections 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. This collection can be downloaded from Allah.com

@ Unseen Divine affairs - 60
During the time of Judge Eyad there was a sect known as "Qarmatians". This sect was very active in their attempt to pervert Islam, but they like their predecessors were unsuccessful. Praise be to Allah, none have been successful to extinguish either the light of the Koran, nor yet alter a single word, or cause doubt in the minds of Muslims!

@ Bygone generations and vanished nations mentioned in the Koran - 61 
1. They had no other option but to admit that the news the Prophet, praise and peace be upon him, brought came from the Unseen and thereby compelled to admit to its authenticity, and acknowledge its truthfulness but many refused to openly admit this.

2. Among the bishops of Najran were those who refused to accept the truth, as did Suriya's son and the son of Akhtab, the chief rabbi of Medina. They knew the Prophet, praise and peace be upon him, spoke the truth, but refused to acknowledge it as such. They were envious and stubborn, and thereafter died in disbelief.

@ The splitting of the moon - 66
We have heard that in 2006 the prestigious BBC - British Broadcasting Company - broadcasted significant scientific news from a report issued by the USA space agency, NASA whose astronauts discovered the signs of a crack going across the moon. We also heard that this news was released by David Pidcock"

@ Things transformed through the touch of the Prophet - 77 
Abu Hurayah reported over 5000 prophetic sayings which were, with the exception of 42 prophetic sayings, also reported by many other Companions. This fact is proof that those who attempt to throw doubt on the science of hadith, or the personality of Abu Hurayrah are wrong, and Muslims should not doubt these reports.

@ The Prophet's knowledge of some of the Unseen and future – 78
1. This hadith is reported in Muslim and is of the highest rank of authenticity of collective narrations. The group referred to is spread throughout the nation and not a specific group or sector. It is representative of the nation of Prophet Muhammad and consists of reciters of the Koran, scholars of prophetic sayings, jurisprudence, prophetic life, worshipers, preachers and laymen and will continue as such up until the advent of Al Mahdi and the descent of Jesus.

2. The barking occurred as Lady Ayesha rode in seclusion in her howdah and upon hearing the barking of the dogs she asked if she was in How'ab but those whose intention was to deceive her lied saying it was some other place.

3. The Prophet, praise and peace be upon him, instructed Omar and Ali to ask Owais to pray for them. It was only after the death of the Prophet, praise and peace be upon him, that this great worshiper from the second generation became known to the Companions"

4. The Qadiani are a deviant sect encouraged by the British.

5. The doctrine of the Kharijites was re-hatched by ibn Taymia and thereafter adopted by his adherents the Wahabis who claim that the Creator has a physique similar to that of His created human beings, and this falsehood forms an essential part of their belief. It has been observed that among their maneuvering ploys is they approach the governing parties with the policy of live-and- let-live but as time progresses infiltrate and change policies to their favor. Their fanatical tactics against the moderate scholars has become apparent in Afghanistan, Iraq and East Africa.

@ The obligation to follow the guidance of the Prophet - 87 
1. Scholars say innovations are either negative or positive. Those in keeping with Islamic principals are positive, whereas those which are negative are those against Islamic principals. Both types are categorized under the five jurisprudence classifications which are: obligatory, forbidden, likeable, dislikable, permission either to practice something or not to practice it.

2. Unfortunately in Syria and also in several western countries a false innovated doctrine has arisen. Adherents wear "T" shirts proclaiming statements such as, "The people of Koran". These people cannot be considered to be representative of their claim in fact they are the opposite. 

3. When we learn that the Prophet, praise and peace be upon him, practiced something, we should follow as much as we can. But, if he ordered us not to do something we should stop immediately, however, if he did not do something there is no obligation to refrain from its doing unless it is subject to a prohibition.

@ The signs of loving the Prophet - 93 
Scholars say innovations are either negative or positive. Those in keeping with Islamic principals are positive, whereas those which are negative are those which are against Islamic principals. Both types are categorized under the five jurisprudence classifications which are: obligatory, forbidden, likeable, dislikable, permission to either practice something or not to practice it.

@ The Prophet's devotion to his family, wives and descendants - 100
This hadith is reported in Musnad Ahmad and ibn Hiban and Nisai with multiple authentic chain of narrators. Hafiz ibn Hajjar said, "Hafiz ibn Oqda gathered it in a book of which most quotations are authentic or designated as being fine. Suyuti said, it is Mutawatta (collectively reported). Hafiz Zahabi said, it has fine chains. The meaning of the Arabic word "mowalah" in this hadith means Islamic love and support. It does not mean becoming an appointed imam, though Ali was elected to be the fourth guided caliph, because the Prophet says the truth and the claim of the Shia would render the first three caliphs in error together with the Emigrants and Supporters who collectively elected one caliph after the other by giving them their allegiance. With such understanding, the Shi'ite twelve imams have earned the anger of Allah and His Prophet by accusing such a fine generation who spread the Koran and sunnah and with whom Allah is pleased.

@ The respect, kindness due to the Companions and their rights - 101 
This authentic hadith is an indication that Abu Bakr should be the first caliph and Omar the second. 

SHEFA SUBTITLES
@ Prophet Muhammad in the eyes of the Emperor of Rome 
114. Translator's Preface:

PROPHET MUHAMMAD and HIS CONTEMPORARY
HERACLIUS, EMPEROR OF ROME

@ UNIT 1 – ALLAH PRAISES HIS PROPHET MUHAMMAD 
1. UNIT: The praising of Allah for His Prophet, Muhammad and His exalted status in both sayings and deeds

For the author's introduction and background please see the end

@ CHAPTER: THE PROPHET'S EXALTED STATUS WITH ALLAH
2. CHAPTER: The praising of Allah for His Prophet and the exalted status in which He beholds him

@ The Prophet's praiseworthiness and excellent qualities
3. The Prophet's praiseworthiness and the multiplicity of his excellent qualities

@ The Prophet, a witness over all mankind
4. Allah made His Prophet a witness over mankind: some of his description in the Torah and Gospel of Jesus 

@ Allah's kindness and gentleness to the Prophet
5. The kindness and gentleness of Allah towards the Prophet

@ Allah swears to the immense value of the Prophet
6. The swearing of Allah to the Prophet's immense value

@ The oath of Allah confirming the Prophet
7. The oath of Allah confirming the position of Prophet Muhammad

@ Allah speaks of the Prophet's disposition
8. What Allah says of the Prophet's compassionate and generous disposition

@ Position of the Prophet in relation to other noble prophets
9. What Allah says in His Book about the Prophet's honorable position over other noble prophets and the eliteness of his rank

@ Mankind commanded to praise the Prophet
10. The command of Allah to His creation to praise the Prophet. His protection of him and the removal of punishment on account of him

@ The Prophet's honor mentioned in chapter "Al-Fath"
11. The honor of the Prophet as expounded in the chapter Al-Fath – "The Opening"

@ The honoring of the Prophet in the Koran
12. How Allah expresses His honoring of the Prophet in the Koran and makes clear his position and the esteem with which He regards him together with other blessed matters
……..

@ CHAPTER: PERFECTED EXCELLENCE OF THE PROPHET'S CHARACTER, PHYSIQUE & BLESSINGS
13. CHAPTER: AN ILLUSTRATION OF THE WAY IN WHICH ALLAH PERFECTED THE EXCELLENCE OF THE PROPHET'S CHARACTER AND PHYSIQUE AND ESTABLISHMENT, AND BLESSING HIM WITH ALL THE VIRTUES OF RELIGION AND THIS WORLD

@ Characteristics of perfection and beauty of the Prophet
14. The characteristic of perfection and beauty of Prophet Muhammad

@ Description of the Prophet's physique
15. The description of the Prophet's physique

@ The Prophet's cleanliness
16. The Prophet's cleanliness

@ The Prophet's intellect, eloquence and astuteness
17. The Prophet's intellect, eloquence and astuteness

@ The perfection of the Prophet's speech
18. The perfection of the Prophet's speech

@ The nobility of the Prophet's lineage, and upbringing
19. The nobility of the Prophet's lineage, his honored birthplace, and his upbringing

@ The daily life of the Prophet
20. The daily life of the Prophet

@ Marriage and family life of the Prophet
21. Marriage

@ The Prophet's approach to money and assets
22. The way in which the Prophet dealt with money and assets

@ Praiseworthy qualities of the Prophet
23. Prophetic praiseworthy qualities

@ Prophetic intellect is the root of each of Prophet Muhammad’s honorable ethics
24. Prophetic intellect is the root of each of his honorable ethics

@ The clemency, patience and pardoning of the Prophet
25. The clemency, patience and pardoning of the Prophet

@ The generosity and openhandedness of the Prophet
26. The generosity and openhandedness of the Prophet

@ The Prophet's courage and bravery
27. The courage and bravery of the Prophet

@ The modesty of the Prophet
28. The modesty of the Prophet and the lowering of his gaze

@ The goodness of the Prophet's companionship
29. The goodness of the Prophet's companionship, manners and nature

@ The Prophet's mercy and compassion
30. The Prophet's mercy and compassion

@ The integrity of the Prophet in promises and family ties
31. The integrity of the Prophet, his openhandedness in promises and in maintaining family ties

@ The humility of the Prophet
32. The humility of the Prophet

@ The justice of the Prophet
33. The justice of the Prophet, his trustworthiness, decency and truthfulness

@ The dignified refinement and disposition of the Prophet
34. The dignified composure of the Prophet, his silence, contemplation, natural refinement and excellent disposition
@ The abstinence of the Prophet
35. The refraining of the Prophet from worldly things

@ The Prophet's fear of Allah, and intensity of his worship
36. The Prophet's fear of Allah, his obedience and the intensity of his worship

@ The qualities of the noble prophets of Allah
37. The qualities of the noble prophets
………………

@ The description of the Prophet by Tirmithi
38. The qualities of the Prophet as described by Tirmithi
…………….
THIS HAS BEEN ATTACHED TO RED SECTION ENDING WITH 38
@ CHAPTER: THE PROPHET'S TREMENDOUS VALUE, HERE AND IN THE HEREAFTER 
39. CHAPTER: THE AUTHENTIC AND WELL KNOWN NEWS NARRATING THE ESTEEMED VALUE ALLAH HAS PLACED UPON HIS PROPHET, TOGETHER WITH HIS EXALTED POSITION AND NOBILITY IN THIS LIFE AND THE EVERLASTING LIFE

@ The Prophet in the Sight of his Lord 
40.The reports of the Prophet in the Sight of 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 miracle of the Night Journey and the Heavenly Ascent 
41. The favoring of the Prophet 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. 

@ The reality of the Prophet's Night Journey
42. 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

@ Rebuttal to the Night Journey being a dream
43. The rebuttal to those who say the Night Journey was only a dream
See appendix

@ Did the Prophet see his Lord?
44. Did the Prophet see his Lord?

@ The Prophet's conversation with Allah
45. The Prophet's conversation with Allah, the Most High

@ The proximity of the Prophet and his nearness
46. The proximity of the Prophet and his nearness

……………….
BOOK THE INTERCESSION OF THE PROPHET
@ The favor of the Prophet on the Day of Resurrection
47. The favor of the Prophet before the people on the Day of Resurrection

@ The friendship and love of Allah to His Prophet
48. The favoring of Prophet Muhammad, and his close friendship for the receivership of the Love of Allah

@ The favored intercession of Prophet Muhammad
49. The favoring of Prophet Muhammad with the intercession and his praiseworthy station 

@ Paradise via the blessed intercession of the Prophet
50. The favoring of Prophet Muhammad in Paradise with the intercession, high rank, his excellence, and the River of Abundance (Kawthar)
INCLUDED IN THIS BOOK ARE SECTIONS 103, 104, 105, 106, 107, 108, 109
…………
@ Prohibition of favoring the Prophet over other noble prophets
51. The Prophetic sayings relating to the prohibition of favoring the Prophet over other noble prophets

@ The excellent names of the Prophet
52. The excellence of the names given to the Prophet and their favors

@ Allah honors the Prophet with some of His Names
53. The Honor of Allah to the Prophet by gifting him with some of His own Beautiful Names and by describing him with some of His own splendid qualities

@ Proof that Allah is unlike creation
54. Proof that Allah, the High is unlike any thing amongst His creation
…….
PROPHET MUHAMMAD’S MIRACLES 
@ CHAPTER: MIRACLES GIVEN TO THE PROPHET
55. CHAPTER: THE MIRACLES GIVEN TO THE PROPHET TOGETHER WITH HIS SPECIAL CHARACTERISTICS

@ The meaning of prophethood and messengership
56. The meaning of prophethood and messengership

@ The meaning of miracles
57. .The meaning of miracles

@ The challenging miracles of the Koran
58. The challenging miracles of the (Arabic) Koran

@ The miraculous composition and style of the Koran
59. The challenging miracle of the composition and style of the (Arabic) Koran

@ Unseen Divine affairs
60. News of the Unseen affairs in the Koran

@ Bygone generations and vanished nations mentioned in the Koran
61. The news of bygone generations and vanished nations mentioned in the Koran

@ The challenge of the Koran to imitate it
62. The challenges found in the Koran and the informing of the reader of their incapacity to rise to the challenge

@ The arousal of fear and awe when listening the Koran
63. The fear and awe that arouses hearts upon listening to the Koran

@ The Divine protection of the Koran
64. The protection of the existence of the Koran forever

@ Additional challenges in the Koran
65. Additional facets of the challenge of the Koran

@ The splitting of the moon
66. The miraculous splitting of the moon

@ Prophetic water miracles
67. The miracle of both the water that flowed from the fingers of the Prophet and the blessing of the increased supply of water and its overflowing from between his fingers

@ The blessed water that gushed forth from the Prophet
68. The miracle of the water that gushed because of the blessing of the Prophet

@ The miracle of the increase in the amount of food
69. The miracle of the increase in the amount of food by the blessing and supplication of Prophet Muhammad

@ The trees that spoke and responded to the Prophet
70. The miracle of trees that spoke. Their response to the Prophet's call and their witnessing to his prophethood

@ The longing of the Palm trunk to the Prophet
71. The story of the longing of the Palm trunk

@ Prophetic miracles relating to inanimate things
72. The Prophet's miracles relating to inanimate things

@ Prophetic miracles relating to animals
73. The Prophet's miracles connected with animals

@ The revival of the dead. Infants who bore witness to the prophethood
74. The miraculous revival the dead and their speech. Babies and suckling infants that spoke and bore witness to the Prophet's Prophethood

@ The prophetic healing of the sick and incurable
75. The miraculous healing of the sick and the incurable

@ The acceptance of the Prophet's supplication
76. The answering of the Prophet's supplication

@ Things transformed through the touch of the Prophet
77. Miracles and blessings. Things which were transformed through the Prophet's touch or approach

@ The Prophet's knowledge of some of the Unseen and future
78. The Prophet's knowledge of the Unseen and the future
…………….……

@ The protection of the Prophet
79. The protection of Allah for His Prophet from people, and His sufficing of the Prophet against those who injured him

@ The Prophet's knowledge and sciences
80. The Prophet's knowledge and sciences

@ Prophetic profile with angels and jinn
81. The Prophet's profile with angels and jinn

@ The news of the Prophet's Messengership known to rabbis, monks and learned people
82. The Prophet's news, description, signs of his Messengership known to rabbis, monks and knowledgeable people of that era

@ The birth of the Prophet
83. Aspects of the Prophet's birth

@ Summation of prophetic miracles
84. Summation of the miracles of the Prophet

@ UNIT 2 – THE RIGHTS OF PROPHET MUHAMMAD OVER MANKIND

85. CHAPTER: THE OBLIGATION TO BELIEVE AND OBEY THE PROPHET, AND FOLLOW THE WAY OF THE PROPHET (SUNNAH)

@ The obligation to obey the Prophet
86. The obligation to obey the Prophet

@ The obligation to follow the guidance of the Prophet
87. The obligation to obey, practice the way, follow the guidance of the Prophet

@ The prophetic way and guidance as adhered to by the Companions, and their followers (Tabien and the Tabi Tabien)
88. The narrations of the Companions, Tabien and the Tabi Tabien (first three generations of Muslims) and the esteemed learned persons concerning the following of the prophetic way, and accepting the guidance of the Prophet

@ The danger of disobeying the Prophet
89. The danger of disobeying the order of the Prophet

…..
@ CHAPTER: THE NECESSITY TO LOVE THE PROPHET, ACCEPT HIS ADVICE AND ADVISE HIM WHEN APPROPRIATE

90. CHAPTER: THE NECESSITY OF LOVING THE PROPHET. ACCEPTANCE OF HIS ADVICE AND ADVISING HIM WHEN APPROPRIATE

@ THE REWARD FOR LOVING THE PROPHET
91. The reward for loving the Prophet

@ The Companions and their followers love of the Prophet
92. The narrations of the Companions and their followers (Tabien and Tabi Tabien) and esteemed learned persons regarding their love for the Prophet and their longing for him

@ The signs of loving the Prophet
93. The signs of loving the Prophet

@ The reality and meaning of loving the Prophet
94. The reality and meaning of loving the Prophet

@ The obligation to advise the Prophet when requested
95. The obligation of the delivery of advice to the Prophet upon his request

@ CHAPTER: THE KORAN EXPRESSES THE NECESSITY TO PRAISE, RESPECT & HONOR THE PROPHET
96. CHAPTER: THE NECESSITY TO PRAISE, RESPECT AND HONOR THE PROPHET PORTRAYING THE OBLIGATORY VERSES IN THE KORAN TO DO SO

@ The Companion's great respect and their honoring of the Prophet
97. The Companions way in which they greatly respected the Prophet, and honored him

@ The respect and esteem due to the Prophet after his death
98. The continuing respect and high regard for the Prophet after his death

@ The transmission of hadith by the Companions and their followers (Tabien and Tabi Tabien)
99. The high regard of the Companions and their followers (Tabien and Tabi Tabien) for the transmission of the Prophetic quotations and his way of life

@ The Prophet's devotion to his family, wives and descendants 
100. The Prophet's devotion to his family, wives and descendants

@ The respect, kindness due to the Companions and their rights 
101. The respect for the Companions of the Prophet, kindness to them and knowing their rights

@ Things and places associated with the Prophet to be respected
102. Things and places associated with the Prophet to be respected

……………..
@ CHAPTER: THE OBLIGATION TO UPHOLD THE SUPPLICATION ON THE PROPHET 
103. CHAPTER: UPHOLDING THE SUPPLICATION ON THE PROPHET AND THE DELIVERY OF PEACE, ITS VERDICT, OBLIGATION AND VIRTUE

@ The ruling of the supplication on the Prophet
104. The ruling of supplication on the Prophet

@ Times to offer the Supplications on the Prophet
105. Recommended times to offer the Supplications on the Prophet, and the delivery of peace

@ How the Supplication is to be said
106. The manner in which the Supplication on the Prophet is to be said and how to ask for peace upon him

@ The excellence of the supplication and further supplications
107. The excellence of the Supplication on the Prophet, asking for peace upon him and further supplications for him

@ The blaming and sinfulness of whosoever does not praise the Prophet 
108. Reproaching those who do not uphold the Supplication upon the Prophet and their disobedience

@ The informing of the Prophet about people who supplicate for praise and peace upon him
109. The distinguishing of the Prophet through informing him of the supplications for praise and peace upon him of people

Supplication of praise and peace upon other than the Prophet and other noble prophets
110. The supplication of praise and peace upon other than the Prophet, and upon other noble prophets

@ Visiting the tomb of the Prophet, its rules and etiquette
111. The verdict of visiting the tomb of the Prophet, how he should be greeted and the virtue of one's visit and the manner in which one should supplicate

@ The virtue of Medina, Mecca, the pulpit and the tomb. The virtue of praying in the two Holy Mosques (Mecca and Medina)
112. The virtue of Medina, Mecca, the pulpit and the tomb. The virtue of praying in the two Holy Mosques (Mecca and Medina)

@ Who is Qadi Eyad, the author and the complier of Shefa?
113. Qadi Eyad, the author and the complier of Shefa was the celebrated Supreme Court Justice of Spain and Morocco. His name is Abulfadl Eyad.

@ Author's Introduction
114. Introduction by the author, the Judge Abulfadl Eyad



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