Prophet Muhammad Latest Topicshttps://www.gawaher.com/forum/174-prophet-muhammad/Prophet Muhammad Latest TopicsenMiracles, Predictions, Prophecies Of Prophet Muhammad (Saw)https://www.gawaher.com/topic/32110-miracles-predictions-prophecies-of-prophet-muhammad-saw/

SOME OF THE MIRACLES OF PROPHET MUHAMMAD

 

A number of miracles were bestowed upon and performed by the Prophet Muhammad(SallAllaho Alaihi Wasallam) to establish the proof of his prophethood. The greatest miracle bestowed upon him was the revelation of the Qur'an. The Qur'an is miraculous in a number of aspects: Its linguistic perfection and inimitability, its validation by recent historical, archaeological, and scientific discoveries, its prophecies and so on. Unlike the miracles of other prophets before him, the miracle of the Qur'an is eternal. Prophet Muhammad (SallAllaho Alaihi Wasallam) also provided us with a number of true prophecies.

 

Below are accounts of the some of the other miracles of Prophet Muhammad (SallAllaho Alaihi Wasallam). Before reading these, it helps to know something about the Science of Traditions (Arabic: Ahadith), an exacting and comprehensive system developed by early Muslim scholars to verify the chain of transmission of these accounts, as well as investigating the trustworthiness and capability of every narrator at every level of the chain. This thorough authentication process ensures that these accounts are real, validated narrations of the sayings, actions, and tacit approvals of the Prophet Muhammad (SallAllaho Alaihi Wasallam). The Traditions mentioned below are all from Sahih al-Bukhari, the most authentic collection.

 

Splitting of the Moon

 

Food Multiplication

 

Water Multiplication

 

Supplication for Rain

 

Lights to guide Companions

 

Crying of the stem of the Date-palm Tree

 

Glorification of Allah by the Prophet's meals

 

The explusion of a Christian liar's corpse by the Earth

 

The Speech of the Wolf

 

The Prophet's Night Journey to Jerusalem and Ascent to the Heavens

 

Continued.........

Courtesy: Brother Ghulam Ali

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32110Tue, 08 Aug 2006 04:12:22 +0000
The Prophet's Guardians.https://www.gawaher.com/topic/743385-the-prophets-guardians/ As-Salaam alaikum,

Ali Ibn Abi Talib, may Allah be pleased with him, narrated that the Holy Prophet, Sallallahu alaihi Wasallam, once said that "for every Prophet there were 7 selected guardians (Nujaba' ruqaba), but I have been given 14 instead."  When asked as to who they were, he replied:  "I myself, my two sons [Hassan and Hussein], Jafar, Hamza, Abu Bakr, Umar, Mus'ab Ibn Umair, Bilal, Salman, Ammar, Abdullah Ibn Mas'ud, Abu Dharr and Miqdad."  [Tirmidhi, vol. 11-Bab Manaqib Ahl-Bait].

 The secret implied in this of this Hadith is that for every Prophet, it is necessary to have some persons in his company, such that there should be some to acquire some share of wisdom from him, while others receive from him a portion of giving instruction. Others also may take to science of jurisprudence, holy war (Jihad), and other religious matters. The reason behind all this being that every perfection which the Prophet, Sallallahu alaihi Wasallam, acquired could thereby be represented in a most distinguished manner.

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743385Tue, 02 Jul 2019 00:44:12 +0000
Prophet Muhammad: Our Role Model.https://www.gawaher.com/topic/743371-prophet-muhammad-our-role-model/ As-Salaam alaikum,

Allah Ta'ala says in the Holy Qur'an:--

    "Say: If you love Allah, then follow me. Allah will love you and forgive you your sins." (3:31)

The Noble Prophet Muhammad, Sallallahu alaihi Wasallam, is the embodiment of all spiritual virtues. He more directly manifests the attributes of Allah Ta'ala than any other creature. He thus lives most fully in the state of Ihsan. The path of human perfection on which the Prophet walked, the path of love, is that of doing the good and beautiful in all things in this life. This is the path that leads, should Allah will, to Paradise where ultimately the lover of Allah will dwell beside Him-- just as we read in Surat Qamar of the Holy Qur'an:--

          "...the righteous will be in the midst of Gardens and Rivers.. in an assembly of Truth, in the Presence of A Sovereign Omnipotent." (54:55)

One of the ways in which Prophet Muhammad, alaihi salaat was-salaam, acts as a role model for us, Muslims, and all others, is in the relative simplicity of his lifestyle and his lack of concern with material wealth and possessions. This simplicity of life gives to many after him in the Ummah (Community) their ascetic character, which led some to a life of voluntary poverty (faqr) or renunciation. And as we know, Faqr, is to burn one's nafs and desires, breath, inward, soul and heart in the love of Allah Tabaraka Wa Ta'ala.

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743371Thu, 13 Jun 2019 10:54:34 +0000
Why Do Muslims Send Peace and Blessings Upon the Prophet?https://www.gawaher.com/topic/743195-why-do-muslims-send-peace-and-blessings-upon-the-prophet/ Why Do We Send Peace and Blessings Upon the Prophet?

Over and over again, we send blessings on the Prophet Muhammad (peace be upon him), but do we know the meaning of what we are saying or why we are even saying it?

Understanding what it is that we repeat at every mention of Prophet Muhammad’s name will not only increase our love for him but increase our awareness of how great this man really was.

God says:

إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ ۚ يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا

Indeed, Allah confers blessing upon the Prophet, and His angels [ask him to do so]. O you who have believed, ask [Allah to confer] blessing upon him and ask [Allah to grant him] peace. (Quran 33: 56)

The Muslim scholar, Sheikh Al-Sa’di says:

“And in this there is an indication of the Prophet’s completeness, high rank, elevated status with Allah and His creation, and his wide fame.

Indeed, Allah the Exalted and His angels confer blessings upon him, meaning that Allah praises him before the angels, and in the exalted assembly of angels due to His love for him. And the angels also praise him, make dua [supplication] for him, and seek forgiveness for him in humbleness and humility.”

Imagine the status of Prophet Muhammad: Pure, sinless angels praise him and make dua for him. Not only that – our creator (God) praises him before these pure creations Himself!

Sheikh Sa’di continues:

“Oh you who believe, ask Allah to send blessings upon him and ask Allah to grant him peace. Through this you will be following the example of Allah and the angels, rewarding him for some of the rights he has upon you, completing your faith, glorifying him, loving and honoring him, increasing your good deeds, and expiating your sins.”

When Should We Send Blessings and Peace?

There is only one time that the blessing upon the Prophet is mandatory, and that is in the last part of the prayer, the tashahhud (when one sits down after the last prostration). There are, however, many times that sending blessings upon the Prophet are highly recommended. These include:

– After hearing his name mentioned

– After hearing the call to prayer

– While making dua

– During the prayer offered when a person dies

– During the Friday khutba (sermon)

– When entering or leaving the masjid

– All through the day of Friday

– When teaching and conveying knowledge

– At the time of the marriage contract

– In times of hardship and stress

Some of the Virtues of Sending Blessings Upon the Prophet:

– Fulfilling the command of God, as in the verse mentioned above

– Following the example of God and the angels

– Receiving ten blessings from God

The Prophet said:

He who sends blessings on me once, Allah sends blessings on him ten times and removes from him ten sins and raises him by ten degrees. (Muslim)

– Having the intercession of the Prophet on the Day of Judgment:The Prophet said:

Whoever sends blessings on me ten times in the morning and ten times in the evening will have my intercession on the Day of Judgment. (Al-Albani)

– Relief from worries and sins:Ubayy ibn Ka’b relates:

“I said: “O Messenger of Allah, I send much blessings on you. What proportion of my prayer should I devote to (sending blessings on) you?”

He said: “As much as you like.”

I said: “A quarter?”

He said: “As much as you like, and if you increased it would only be better for you.”

I said: “Then a half?”

He said: “As much as you like and if you increased then it would only be better for you.”

I said: “Then two thirds?”

He said: “As much as you like and if you increased it would only be better for you.”

I said: “I’ll devote all of my prayers to sending blessings on you.”

The Prophet said:

In that case it will suffice you from your worries and your sins will be forgiven. (At-Tirmidhi)

– It increases your love for the Prophet.

O Allah! Send Your mercy on Muhammad and on the family of Muhammad, as You sent Your mercy on Abraham and on the family of Abraham. And send Your blessings on Muhammad and the family of Muhammad, as You sent your Blessings on Abraham and on the family of Abraham. Verily You are the Most Praise-worthy, the Most Glorious. (Al-Bukhari)

http://aboutislam.net/reading-islam/about-muhammad/why-do-we-send-peace-and-blessings-upon-the-prophet/

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743195Thu, 05 Jul 2018 20:36:43 +0000
A short history on Jewish admirers of Islamhttps://www.gawaher.com/topic/743345-a-short-history-on-jewish-admirers-of-islam/ Rabbi Allen Maller

I neither believe nor disbelieve in the Qur’an. If I believed in the Qur’an, I would be a member of the Muslim ummah (community). But I cannot disbelieve in the Qur’an because I believe that Muhammad was a prophet and I respect the Qur’an as a kindred revelation, first revealed to a kindred people, in a kindred language.

Ignác/Ignaz (Yitzhaq Yehuda) Goldziher (June 22, 1850 – November 13, 1921), was a Hungarian scholar of Islam and is considered one of the three founders of modern Islamic studies in Europe. He was educated at the universities of Budapest, Berlin, Leipzig, and Leiden, and became a privatdozent in Budapest in 1872. In the next year, under the auspices of the Hungarian government, he began a journey through Syria, Palestine, and Egypt. In the personal journal he kept he wrote:

In those weeks, I truly entered into the spirit of Islam to such an extent that ultimately I became inwardly convinced that I myself was a Muslim, and judiciously discovered that this was the only religion which, even in its doctrinal and official formulation, can satisfy philosophic minds. My ideal was to elevate Judaism to a similar rational level.

His admiration for Islam did not prevent Goldziher from remaining a devout Jew all his life. Indeed, Goldziher was appointed the secretary of the Jewish community in Budapest. This bond to Judaism and the Jewish people was unusual for a man seeking an academic career in Europe in the late 19th century. This in part was why Goldziher saw Islam through the eyes of someone who refused to assimilate into the contemporary Christian European culture. He had little admiration for European Christianity.

Goldziher was denied a teaching post at Budapest University until he was 44. As a Christian convert, he would easily have received a university appointment as a full professor but he always refused to convert.

In Edward Said’s critical attacks on western academic scholars of Islam in his book Orientalism, Said himself reproved them for failing to pay sufficient attention to scholars like Goldziher. Of the five major German orientalists, Said remarked that four of them, despite their profound erudition, were hostile to Islam. Goldziher’s work was an exception in that he appreciated ‘Islam’s tolerance towards other religions’.

Dr. Yitzhaq Yehuda Goldziher was a 19th-century example of the famous Jew Rabbi Mukhayriq, who was one of many Jews who supported the Prophet Muhammad when he first arrived in Medina. Rabbi Mukhayriq, a learned leader of the tribe of Tha’labah, was part of a tribe that was made up of Jews from the land of Israel who had settled in Medina several centuries earlier, which included a large number of local Arabs who had converted to Judaism over the ensuing generations.

According to Ibn Ishaq, the first major biographer of Prophet Muhammad, Rabbi Mukhayriq had “announced to his congregation that he would fight to protect Prophet Muhammad from his many enemies among the pagan Arabs of Makkah; stating that if he died in the battle (as he did) he wanted his estate to go to Prophet Muhammed to be distributed as charity.”

When the Prophet Muhammed, who was seriously injured in that battle, was informed about the death of Rabbi Mukhayriq, Muhammed said about the Rabbi: “مُخَيْرِيقُ سَابِقُ يَهُودَ, or Mukhayriq is the foremost among the Jews (Ibn Shabbah, Ta’reekh Al-Madinah 467)”. In another narration, the Prophet said: “مُخَيْرِيقٌ خَيْرُ يَهُودَ, or Mukhayriq was the best of the Jews (Ibn Sa’d, Tabaqat Al-Kubra 1535)”.

Ibn Ishaq also wrote that Rabbi Mukhayriq “recognized the Apostle of Allah by his description, and by what he found in his scholarship. However, (since) he was accustomed to his own religion, this held him back (from converting to Islam)”.

Christians did not accept Muhammad as a legitimate prophet because they believed Jesus was a part of a Holy Trinity and the Qur’an explicitly states: “The Messiah (Jesus) the son of Mary, was but a messenger of Allah and His word which He directed to Mary, a soul from Him. So believe in Allah and His messengers. And do not say Three: desist! – it is better for you. Indeed, Allah is but one God. Exalted is He above having a son (4:171)”. 

But why did the Jews of Medina not support the Prophet Muhammad, who was just as unitarian as Moses? Most of them may have been afraid that after the death of Prophet Muhammad, his ex-pagan polytheist followers would turn him into a son of God and worship him, just as the followers of Jesus had turned him into a Son of God; and not only worshipped him but persecuted the Jews who would not worship Jesus.

Thank God that did not happen, but by the time Prophet Muhammad died, the three Jewish tribes in Medina had already been defeated in inter-tribal fighting and had banished from Medina.

I first studied Islam when I was a student at UCLA almost 60 years ago, and then again while I was in Rabbinical school. Over the years I continued to read the Qur’an and other Islamic books. I read these books as the Prophet taught his followers to read when seeking knowledge, “not as a believer, and not as a disbeliever”. But what does that mean?

The Qur’an, of course, is sacred scripture for Muslims. A disciple of Muhammad named Abu Huraira related: “The people of the Book used to read the Torah in Hebrew and then explain it in Arabic to the Muslims. Allah’s Apostle said (to the Muslims): ‘Do not believe the people of the Book, nor disbelieve them, but say, ‘We believe in Allah, and whatever is revealed to us, and whatever is revealed to you’ (Bukhari Vol. 9, Book 92, #460 and Vol. 9, Book 93, #632)”.

Following Muhammad’s teaching, I too neither believe nor disbelieve in the Qur’an. If I believed in the Qur’an I would be a member of the Muslim ummah (community). But I cannot disbelieve in the Qur’an because I believe that Muhammad was a prophet and I respect the Qur’an as a kindred revelation, first revealed to a kindred people, in a kindred language. In fact, the people, the language, and the theology are closer to my own people, language, and theory than that of any other on earth.

Thus, I feel that I am a Muslim Jew, i.e. a faithful Jew submitting to the will of God, because I am a Reform Rabbi. Reform Jews are also now the largest of the Jewish denominations in the United States (in the UK, Reform Judaism is called Liberal Judaism). As a Rabbi, I am faithful to the covenant that God made with Abraham, the first Jew to be a Muslim, and I submit to be bound by the covenant and commandments that God made with the people of Israel at Mount Sinai.

As a Reform Rabbi, I also believe that Rabbis should modify Jewish traditions to prevent them from making religion too difficult to practice. This important teaching in the Qur’an (7:157) was taught by Prophet Muhammad twelve centuries before the rise of Reform Judaism in early 19th century Germany.

As Abu Huraira related: “The Prophet said, ‘Religion is very easy and whoever overburdens himself in his religion will not be able to continue in that way.  So you should not be extremists, but try to be near to perfection and receive the good tidings that you will be rewarded (Bukhari book 2 #38)”. May the faithful believers of all religions commit themselves to this excellent teaching.

 

Rabbi Maller is a graduate of UCLA and the Hebrew Union College. Rabbi Maller is Past President of the Southern California Association of Reform Rabbis and is now President of the National Jewish Hospitality Committee.

https://themuslimvibe.com/faith-islam/a-short-history-on-jewish-admirers-of-islam

 
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743345Sat, 30 Mar 2019 10:02:13 +0000
What Have You Taken From The Prophet?https://www.gawaher.com/topic/743321-what-have-you-taken-from-the-prophet/ As-Salaam alaikum,

Somewhere in his Qasidat al-Burda, Imam al-Busayri, may Allah be Merciful to him, said:--

       "WA KULLAN MIN RASULULLAHI MULTAMISAN..."  that is "Everything is taknig [something] from the Messenger of Allah"...Sallallahu alaihi Wasallam.

What is 'KULLUN'? .. It must refer to everything other than Allah... masuwallah... whatever is not Allah is extracting from the noor and wisdom of the Prophet, Sallallahu alaihi Wasallam, from the Light that Allah Ta'ala put in his heart.  Everything: angels, Heavens, Kursee, 'Arsh is taking from the Prophet, alaihis-Salaat Was-Salaam. That is why Imam Busayri said: "Wa Kullun min Rasulullahi Multamisan"... he did not limit it to mankind. We may link this to ayat 4 of Surat Qalam of the Holy Qur'an (68:4), for further understanding, which reads:--

                "WA INNAKA LA'ALA KHULUQIN AZHEEM.....YOU ARE OF THE MOST EXALTED CHARACTER".

When Ummil Mumineen, Sayyada A'isha, may Allah be pleased with her, was asked about about the character of the Messenger of Allah, she answered: "His character was the Qur'an." And the Qur'an is Allah's Own Words... not created. The Prophet is created, but his Khuluq, character, was dressed in uncreated way. That is why we say noor an-Nabi, 'his light' was first to be dressed with the reality of the Holy Qur'an.

We should... We must endevour to take something from the Noble Messenger of Allah, Sallallahu alaihi Wasallam, copying from his Compassion, Justice, Forgiveness, Modesty, Generosity.......

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743321Sat, 09 Feb 2019 21:08:03 +0000
The Best Book On Prophet's Life !https://www.gawaher.com/topic/738087-the-best-book-on-prophets-life/ The Noble Life Of The Prophet – (3 Volumes)

Dr. ‘Ali Muhammad As-Sallaabee

Language: English | Format: PDF | Pages: 2025 | Size: 44 MB

http://islamfuture.wordpress.com/2011/08/31/the-noble-life-of-the-prophet-3-volumes/

In this book, the events of the Prophet’s life, from the day he (S) was born and even before that day for background information-until the day he (S) died, have been recorded.

Beyond enumerating the events of the Prophet’s life, lessons and morals from those events have been drawn to point out the significance of an event and the wisdom behind the Prophet’s actions or deeds, the Islamic ruling that is derived from a particular incident, and the impact that a given event should have on our character or choice of deeds is indicated.

 

Male or female, adult or child, scholar or commoner, businessman or laborer – all Muslims need to study the biography of the Messenger of Allah. In fact, the fulfillment of many of our Islamic duties hinges upon our knowledge of the Prophet’s life. For example, every Muslim should love the Prophet (S) yet how can one love him without knowing him. We were not alive when the Prophet (S) was preaching the message of Islam to the Quraish, so the only way we have left to become intimately acquainted with the Prophet (S) and consequently to love him, is to study his sayings and deeds, which give us partial glimpses of his life, or to study his biography, which fits the pieces of his life together, so that we can have an overall view of his ideal character. And how are we to follow the Prophet (S) if we do not know his sayings and deeds, or – which is more relevant to his biography – the context in which his sayings and deeds occurred. Thus we are all in dire need of acquainting ourselves with the life of the Prophet (S)

 

Through the study of the Seerah (the Prophet’s biography), we are able to appreciate how the Prophet (S) was an ideal husband, ideal father, ideal leader, ideal ruler, ideal educator, ideal judge, and so on. So regardless of our situation and who we are, we benefit from studying the Prophet’s life. If one has dedicated at least some part of his life to inviting others to Islam (which makes him a Daa’ee – a word I will henceforward use one who invites others to the teachings of Islam), then the Prophet’s biography is for him an indispensable guidebook. Through studying the Prophet’s Seerah, the Daa’ee learns about the Prophet’s methodology for inviting others to Islam; furthermore, he learns about how the Prophet (S) dealt with those who refused to embrace Islam and how he ;t”,’ was patient when he was made to suffer at their hands, not to mention the countless other lessons and morals he learns from the Seerah.

 

If one is an educator – of children at home or school, or of adults at a community level – one learns how the best educator mankind has ever known raised a generation of true Muslims, who went on to develop the most wonderful civilization that mankind has ever known. The early converts to Islam were educated in the world’s finest institution of higher learning – the House of Al-Arqam (the house wherein Muslims secretly met in the early days of Islam) – where the Prophet (S) taught them the Qur’an, Islamic beliefs, the manners of Islam, and so on. His students graduated with flying colors, becoming leaders and educators of the following generation of Muslims.

 

If one is a leader, one learns true qualities of leadership from the Prophet’s Seerah, in terms of how the Prophet (S) was just; how he united the Muslims; how he (S) dealt with subversive elements of society, namely the hypocrites, who were headed by ‘Abdullah ibn Ubai ibn Salool; and how he (S) constantly strove for the betterment of the Muslim nation.

 

If one is a scholar, one relies on the Seerah to understand the Qur’an, for the Prophet’s actions represent a practical application of the teachings of the Qur’an. Furthermore, the revelation of many Verses was prompted by actual events that took place during the Prophet’s lifetime; a scholar can only understand such Verses if he understands the events for which they were revealed. And in fact (as we will In Sha Allah see throughout this book) knowledge of all Islamic sciences – such as ‘Aqeedah (beliefs), jurisprudence, and Tafseer – hinges frequently upon knowledge of some aspect of the Prophet’s Seerah.

 

If a Muslim inclines towards Zuhd (to abstain from worldly pleasures for the sake of Allah) he can learn, through the study of the Seerah, the difference between true Zuhd and extremism, for the correct way to live is the balanced life that the Prophet (S) and his Companions led. If a Muslim is afflicted by calamity, he can find consolation in the Seerah, for no one was afflicted with as much hardship as was the Messenger of Allah; beyond consolation, the afflicted person becomes encouraged to follow the example of the Prophet; and patiently await for his reward from Allah . In short, there are valuable lessons to be found in the Seerah for every single Muslim.

Not just the Muslim individual, but also the Muslim nation as a whole needs to benefit from the lessons that are available in the Prophet’s Seerah. Nations rise and fall not through coincidence or through a set of arbitrary occurrences, but through universal laws that have been set in place by Allah . At least once in our history, Muslims have succeeded in building a wonderful and stable civilization, and that was during the lifetime of the Prophetand his rightly guided Caliphs; and even if Muslims prospered in later centuries, they never prospered as much as they did in the early golden years of Islam. Now we come back to the universal laws I mentioned above: The Prophet , and his Companions established a stable and prosperous nation not by chance, but by living in harmony with the said universal laws. What this means is that there is a pattern: If we want to now repeat the success that was achieved by the Muslims during the lifetime of the Prophet Oh, we need to be in harmony with the same set of laws, and in doing so, we have an ideal blueprint to follow – the lives of the Prophet (S) and his noble Companions ®.

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738087Mon, 13 Feb 2012 22:08:57 +0000
High Status Of Prophet Muhammad.https://www.gawaher.com/topic/743112-high-status-of-prophet-muhammad/ As-Salaam alaikum,

In Ayat 6 of Surat Fussilat of the Holy Qur'an (41:6), Allahu Subhanahu Wa Ta'ala says:--

           "SAY (O Muhammad) : I AM BUT A MAN LIKE YOU, WHO IS DIVINELY INSPIRED THAT YOUR god IS BUT ONE GOD."

The catchy phrase in this verse (ayat) shows us that the Noble Prophet Muhammad, Sallallahu alaihi Wasallam, was a completely different sort of human being from anyone else, then and now. For none of us can say he is Divinely inspired as the Messenger was. Rather, as Sayyadi Busari, may Allah be Merciful to him, said in his Qasida al-Burda (Ode of the Prophetic Mantle):--

                                  Muhammad is a human being, but not like humankind;

                                 He sis a ruby, while ordinary people are as stones.

Just as a piece of iron when exposed and immersed in tremendous heat of fire annihilates its own identity and become lost in the colour and quality of fire, similarly the Messenger, Sallallahu alaihi Wasallam, in the Fire of Divine Love lost his own self- hood and attained to his highest degree of Khilafat or ambassador; and thus through him the attributes of Allah were made manifest. Thus his seeing, hearing, speaking and doing is that of the Divine's. That is why Allah say about the Prophet:--

                                        "O My Beloved Prophet, you did not slay them, but Allah slayed them; and in no way did

                                           you throw when you threw, but Allah threw." (8:17)

 

                                        "The Prophet doesn't speak out of own volition, his speech is the speech of Allah." (53:3)

 

                                         "Truly, the ones who give bayah (allegiance) to you, in reality give bayah only to Allah;

                                         The Hand of Allah is above their hands." (48:10)

From these verses, we can clearly see that through Prophet Muhammad, Sallallahu alaihi Wasallam, the beautiful Names (asma) and Attributes (sifat) were manifested fully, that is why following him is made equivalent of following Allah Ta'ala. Thus the Qur'an declares:

                                                   "He who obeys the Messenger has obeyed Allah." (4:80)

 

     ALLAHUMMA SALLI ALAA SAYYADINA MUHAMMAD...AN-NABIYY UMMIYY, WA-ALAA  AHLIHI, WA-ASHABIHI  WA-SALAM,  TASLIMAN-KASIRAA ABADAA.

                             

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743112Tue, 16 Jan 2018 10:08:09 +0000
Prophet Muhammad (SAW) in the Eyes of (Muslim) Historianshttps://www.gawaher.com/topic/743103-prophet-muhammad-saw-in-the-eyes-of-muslim-historians/ Dr Tauseef Ahmad Parray

From the classical to the contemporary era, numerous biographical works have been written on the life (seerah) of the last Prophet (SAW)—the only personage whose every detail, aspect, and feature, of whose blessed and illustrious life is thoroughly known to the world. Among these, a good number have been written, especially in the modern period, by Western (Muslim and non-Muslims alike) scholars in English. A good deal of this scholarship—related to the life, reforms, and achievements—is also produced in the form of the books on Islamic history. Here, in this write-up, views of some of the Muslims scholars, through their books on Islamic history—viz. Syed Ameer Ali, Masudul Hasan, Sayyed Hossein Nasr, and Akbar S. Ahmed—are presented to get a glimpse of how they perceive and present the achievements of the Prophet (SAW) as a Prophet vis-à-vis reformer.


Prophet Muhammad (SAW) “came to humankind”, as Professor Tariq Ramadan writes in his ‘In The Footsteps of the Prophet: Lessons from the Life of Muhammad’/ The Messenger (2007, p. 214) “with a message of faith, ethics, and hope, in which the One reminds all people of His presence, His requirements, and the final Day of Return and Encounter”. He touched every aspect of human life: he was a savior, liberator, and protector of the ‘oppressed’ humanity. Benefactor of humanity, Prophet (SAW was the greatest reformer the world has ever produced. He made great reforms in the socio-religious and politico-economic spheres. In the modern times, Prophet (SAW) is presented as a ‘reformer’ who considerably raised the social and ethical level of the Arabs of his time.


The Prophet (SAW) was not only a religious preacher, a soldier, a statesman, but also a great administrator as well. He presided over, after hijrah from Makkah to Medina in 622 CE, the Commonwealth of Islam for ten years (622-32CE); and, thus, in the words of Syed Ameer Ali (d. 1928; Indian Jurist, political leader and author of numerous books on Islamic history) in his A Short History of the Saracens (2011, pp. 19 & 55): “During the ten years [Prophet] Mohammad [SAW] presided over the commonwealth of Islam [622-32 CE], a great change had come over the character of the Arab people”. And, in this short span of ten years at Medina, Ameer Ali adds, “a congeries of warring tribes and clans were rapidly consolidated into a nation under the influence of one great Idea. The work done within that short period will always remain as one of the most wonderful achievements recorded in history”.


Writing on the achievements of Prophet (SAW), Professor Masudul Hasan (Pakistani historian), in his “History of Islam” (2015; vol. 1, pp. 76-77) writes: “the Holy Prophet [SAW] built an Ummah out of the people never united before; established a religion that elevated the soul; created an egalitarian society; laid the basis of an empire and set up new ideals before mankind. … He liberated man by planning for him a new political, economic, and social order, free from exploitation”. “In the wider perspective of universal history”, Professor Hasan avers, “we discern in the Holy Prophet of Islam [SAW] the greatest man the world has ever produced. As regards all standards, …, He (SAW)] is the greatest man of all times. … Of all men, the Holy Prophet of Islam [SAW] has exercised greatest influence upon the human race, and he stands to this day, and for all times to come, at the peak of humanity” (p. 77).


Professor Sayyed Hossein Nasr (George Washington University, USA), in his “Islam: Religion, History, Civilization” (2002: 5), is of the opinion that the “primordial character of the Islamic message”, which was brought by the last Prophet (SAW), “is reflected not only in its essentiality, universality, and simplicity, but also in its inclusive attitude toward the religions and forms of wisdom that preceded it”. Writing on ‘The Prophet [SAW]: His Significance, Life, and Deeds’ (pp. 46-47), Prof. Nasr puts forth very eloquently that “The Prophet [SAW] is seen by Muslims as the most perfect of all of God’s creatures, the perfect man par excellence (al-Insan al-Kamil) and the beloved of God (Habib Allah), whom the Quran calls an excellent model (Uswah Hasanah) to emulate. He represents perfect surrender to God combined with proximity (qurb) to Him, which makes him the best interpreter of God’s message as well as its most faithful transmitter”.


On the Prophet’s (SAW) achievements and contributions in the Medinan phase, Professor Nasr holds that in Medina, “the Prophet [SAW] became the ruler of a community; was at once statesman, judge, and military leader as well as the Prophet of God” (pp. 50-51). Thus, he accepts, like others, that in a short span of twenty-three-year period (as Prophet), “the Prophet [SAW] succeeded in not only uniting Arabia under the banner of Islam, but also establishing a religious community of global extent, for which he remains always the ideal model of human behaviour and action” (p. 52). He further states that “When we think of the life of the Prophet [SAW] in its totality, we must not only think of him as the leader of a human community, a father and head of a family, a man who married several wives, or a ruler who participated in battles or made social and political decisions for the preservation of Islam. We must also meditate on his inner life of prayer, vigil, and fasting and especially the mi‘raj [The Ascension], … create[ing] a balance between the outward and the inward, the physical and the spiritual” (p. 53). In his “The Heart of Islam” (2004), Professor Nasr enunciates almost similar views, and describes the significance of Prophet (SAW) as essential in order to “understand the heart of Islam” (p. 28).


Along similar lines, the Pakistani-American professor, Akbar S Ahmed (American University, Washington, USA) in his “Discovering Islam: Making Sense of Muslim History and Society” (2002) puts forward these insights: “Equality, the status of women, the rights of the less privileged (minorities, poorer working groups)—the shibboleths of our age—were reflected in the Prophet’s [SAW] message. It was a revolution the Prophet [SAW] wished to bring about, to end what came to be known as the Jahiliyya, the dark age” (p. 19). “In a short span” of 23 years as Prophet (SAW), he continues, “he [SAW] had played the role of father, husband, chief, warrior, friend and Prophet. His respect for learning, tolerance of others, generosity of spirit, concern for the weak, gentle piety and desire for a better, cleaner, world would constitute the main elements of the Muslim ideal. For Muslims , the life of the Prophet (SAW) is the triumph of hope over despair, [and of] light over darkness” (p. 21). Thus, we see that although Prophet (SAW) had, and displayed, in abundance, the qualities of “Piety, forbearance, courage and judgment—required in some degree by any leader”, but “what is striking about his behaviour and temperament is the most unexpected quality in tribal life, gentleness” (p. 22). The Prophet’s (SAW) “years of tribulation were brief; success followed in abundance. Within his lifetime he had established a religion and a state. … One hundred years after his death the Islamic empire was greater than Rome at its zenith” (pp. 28-29).


These glimpses clearly show the greatness of ‘the greatest man of all times’. It is in the Prophet’s (SAW) illustrious life, that we see absolutely everything was ‘an instrument of renewal and transformation’ from the slightest detail to the greatest events; and all those (be they Muslims or believers of any faith) who study and write on Prophet’s (SAW) life, regardless of their personal religious belief, can derive instruction from this, thus reaching toward the essence of the message of light of faith. To use again, and to end with, the terminology of Tariq Ramadan, the Prophet (SAW) “prayed, meditated, transformed himself, and transformed the world. … He was beloved by God and an example among humans. He prayed and he contemplated. He loved, he gave. He served, he transformed. The Prophet [SAW] was the light that leads to Light, and in learning from his life, believers return to the Source of Life and find His light, His warmth, and His love” (pp. 214-216).

—The author is Assistant Professor, Islamic Studies, at GDC, Pulwama.

https://kashmirreader.com/2017/12/21/prophet-muhammad-saw-in-the-eyes-of-muslim-historians-some-perspectives/

]]>
743103Thu, 21 Dec 2017 10:03:25 +0000
Prophet Muhammad (SAW) in the Eyes of (Muslim) Historianshttps://www.gawaher.com/topic/743102-prophet-muhammad-saw-in-the-eyes-of-muslim-historians/ Dr Tauseef Ahmad Parray

From the classical to the contemporary era, numerous biographical works have been written on the life (seerah) of the last Prophet (SAW)—the only personage whose every detail, aspect, and feature, of whose blessed and illustrious life is thoroughly known to the world. Among these, a good number have been written, especially in the modern period, by Western (Muslim and non-Muslims alike) scholars in English. A good deal of this scholarship—related to the life, reforms, and achievements—is also produced in the form of the books on Islamic history. Here, in this write-up, views of some of the Muslims scholars, through their books on Islamic history—viz. Syed Ameer Ali, Masudul Hasan, Sayyed Hossein Nasr, and Akbar S. Ahmed—are presented to get a glimpse of how they perceive and present the achievements of the Prophet (SAW) as a Prophet vis-à-vis reformer.
Prophet Muhammad (SAW) “came to humankind”, as Professor Tariq Ramadan writes in his ‘In The Footsteps of the Prophet: Lessons from the Life of Muhammad’/ The Messenger (2007, p. 214) “with a message of faith, ethics, and hope, in which the One reminds all people of His presence, His requirements, and the final Day of Return and Encounter”. He touched every aspect of human life: he was a savior, liberator, and protector of the ‘oppressed’ humanity. Benefactor of humanity, Prophet (SAW was the greatest reformer the world has ever produced. He made great reforms in the socio-religious and politico-economic spheres. In the modern times, Prophet (SAW) is presented as a ‘reformer’ who considerably raised the social and ethical level of the Arabs of his time.
The Prophet (SAW) was not only a religious preacher, a soldier, a statesman, but also a great administrator as well. He presided over, after hijrah from Makkah to Medina in 622 CE, the Commonwealth of Islam for ten years (622-32CE); and, thus, in the words of Syed Ameer Ali (d. 1928; Indian Jurist, political leader and author of numerous books on Islamic history) in his A Short History of the Saracens (2011, pp. 19 & 55): “During the ten years [Prophet] Mohammad [SAW] presided over the commonwealth of Islam [622-32 CE], a great change had come over the character of the Arab people”. And, in this short span of ten years at Medina, Ameer Ali adds, “a congeries of warring tribes and clans were rapidly consolidated into a nation under the influence of one great Idea. The work done within that short period will always remain as one of the most wonderful achievements recorded in history”.
Writing on the achievements of Prophet (SAW), Professor Masudul Hasan (Pakistani historian), in his “History of Islam” (2015; vol. 1, pp. 76-77) writes: “the Holy Prophet [SAW] built an Ummah out of the people never united before; established a religion that elevated the soul; created an egalitarian society; laid the basis of an empire and set up new ideals before mankind. … He liberated man by planning for him a new political, economic, and social order, free from exploitation”. “In the wider perspective of universal history”, Professor Hasan avers, “we discern in the Holy Prophet of Islam [SAW] the greatest man the world has ever produced. As regards all standards, …, He (SAW)] is the greatest man of all times. … Of all men, the Holy Prophet of Islam [SAW] has exercised greatest influence upon the human race, and he stands to this day, and for all times to come, at the peak of humanity” (p. 77).
Professor Sayyed Hossein Nasr (George Washington University, USA), in his “Islam: Religion, History, Civilization” (2002: 5), is of the opinion that the “primordial character of the Islamic message”, which was brought by the last Prophet (SAW), “is reflected not only in its essentiality, universality, and simplicity, but also in its inclusive attitude toward the religions and forms of wisdom that preceded it”. Writing on ‘The Prophet [SAW]: His Significance, Life, and Deeds’ (pp. 46-47), Prof. Nasr puts forth very eloquently that “The Prophet [SAW] is seen by Muslims as the most perfect of all of God’s creatures, the perfect man par excellence (al-Insan al-Kamil) and the beloved of God (Habib Allah), whom the Quran calls an excellent model (Uswah Hasanah) to emulate. He represents perfect surrender to God combined with proximity (qurb) to Him, which makes him the best interpreter of God’s message as well as its most faithful transmitter”.
On the Prophet’s (SAW) achievements and contributions in the Medinan phase, Professor Nasr holds that in Medina, “the Prophet [SAW] became the ruler of a community; was at once statesman, judge, and military leader as well as the Prophet of God” (pp. 50-51). Thus, he accepts, like others, that in a short span of twenty-three-year period (as Prophet), “the Prophet [SAW] succeeded in not only uniting Arabia under the banner of Islam, but also establishing a religious community of global extent, for which he remains always the ideal model of human behaviour and action” (p. 52). He further states that “When we think of the life of the Prophet [SAW] in its totality, we must not only think of him as the leader of a human community, a father and head of a family, a man who married several wives, or a ruler who participated in battles or made social and political decisions for the preservation of Islam. We must also meditate on his inner life of prayer, vigil, and fasting and especially the mi‘raj [The Ascension], … create[ing] a balance between the outward and the inward, the physical and the spiritual” (p. 53). In his “The Heart of Islam” (2004), Professor Nasr enunciates almost similar views, and describes the significance of Prophet (SAW) as essential in order to “understand the heart of Islam” (p. 28).
Along similar lines, the Pakistani-American professor, Akbar S Ahmed (American University, Washington, USA) in his “Discovering Islam: Making Sense of Muslim History and Society” (2002) puts forward these insights: “Equality, the status of women, the rights of the less privileged (minorities, poorer working groups)—the shibboleths of our age—were reflected in the Prophet’s [SAW] message. It was a revolution the Prophet [SAW] wished to bring about, to end what came to be known as the Jahiliyya, the dark age” (p. 19). “In a short span” of 23 years as Prophet (SAW), he continues, “he [SAW] had played the role of father, husband, chief, warrior, friend and Prophet. His respect for learning, tolerance of others, generosity of spirit, concern for the weak, gentle piety and desire for a better, cleaner, world would constitute the main elements of the Muslim ideal. For Muslims , the life of the Prophet (SAW) is the triumph of hope over despair, [and of] light over darkness” (p. 21). Thus, we see that although Prophet (SAW) had, and displayed, in abundance, the qualities of “Piety, forbearance, courage and judgment—required in some degree by any leader”, but “what is striking about his behaviour and temperament is the most unexpected quality in tribal life, gentleness” (p. 22). The Prophet’s (SAW) “years of tribulation were brief; success followed in abundance. Within his lifetime he had established a religion and a state. … One hundred years after his death the Islamic empire was greater than Rome at its zenith” (pp. 28-29).
These glimpses clearly show the greatness of ‘the greatest man of all times’. It is in the Prophet’s (SAW) illustrious life, that we see absolutely everything was ‘an instrument of renewal and transformation’ from the slightest detail to the greatest events; and all those (be they Muslims or believers of any faith) who study and write on Prophet’s (SAW) life, regardless of their personal religious belief, can derive instruction from this, thus reaching toward the essence of the message of light of faith. To use again, and to end with, the terminology of Tariq Ramadan, the Prophet (SAW) “prayed, meditated, transformed himself, and transformed the world. … He was beloved by God and an example among humans. He prayed and he contemplated. He loved, he gave. He served, he transformed. The Prophet [SAW] was the light that leads to Light, and in learning from his life, believers return to the Source of Life and find His light, His warmth, and His love” (pp. 214-216).

—The author is Assistant Professor, Islamic Studies, at GDC, Pulwama.

https://kashmirreader.com/2017/12/21/prophet-muhammad-saw-in-the-eyes-of-muslim-historians-some-perspectives/

]]>
743102Thu, 21 Dec 2017 10:03:04 +0000
Ummatihttps://www.gawaher.com/topic/743080-ummati/ A beautiful song about our beloved prophet Muhammad.

In Arabic:

In English:

 

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743080Mon, 13 Nov 2017 19:51:44 +0000
Prophet Muhammed (pbuh)https://www.gawaher.com/topic/166-prophet-muhammed-pbuh/asalaamu'alaikum

 

Prophet Muhammed (peace & blessings of Allah be upon him)

 

A Blessing to Mankind

 

 

Birth

 

Muhammad (PBUH) (Blessings and Peace be upon him) was born in Makkah, Arabia, on Monday, 12 Rabi' Al-Awwal (2 August C.E). His mother, Aminah was the daughter of Wahb bin Abd Al-Manaf of the Zahrah family. His father, Abdullah, was the son of Abd Al-Muttalib. His genealogy has been traced to the noble house of Isma'il, the son of Ibrahim (Abraham) (PBUH) (May Peace be upon him) in about the fortieth descent.

 

Muhammad's father had died before his birth and his mother died when he was about six years old making him an orphan.

 

In accordance with the tradition of noble families of Makkah, he was taken by a foster mother, Halimah, to her village where he lived for a few years. During these years he was taken to Makkah several times to visit his mother. After the death of his mother, he was placed under the custody of his grandfather, Abd Al-Muttalib. When the grandfather died, he was under the care of his uncle, Abu Talib. By this time he used to look after sheep around Makkah and used to accompany his uncle on trade journeys to Syria.

 

 

 

Youth

 

In his youth he believed firmly in the Oneness of Allah (God)(SWT). He lived a very simple life and hated vanity and pride. He was compassionate to the poor, widows and orphans and shared their sufferings by helping them. He avoided all vices, which were commonly practiced among young people such as gambling, drinking wine, vulgarity and others. He was well-known as As-Sadiq (the truthful) and Al-Amin (the trustworthy). He was always trusted as a mediator between two conflicting parties in his homeland, Makkah.

 

Marriage

 

When he was about 25 years old, his uncle urged him to work with the caravan which belonged to a wealthy widow named Khadijah. He accepted and undertook the journey to Syria. He conducted business with such prudence and sense of duty that he returned with larger profit than usual. Khadijah was so impressed by the honest and attractive personality of Muhammad (PBUH) that she offered to marry him which Muhammad (PBUH) accepted. This marriage was a happy one. They had children. Khadijah was so far his only wife until she died at the age of 51.

 

Prophethood

 

Muhammad (PBUH) was born amidst a polytheistic (unbeliever) society. He was saddened and sick of the corrupt society around him. He often went to Hira cave in the mountain near Makkah, later known as Jabal An-nur (the mountain of Light) where he meditated and pondered over the prevailing darkness brought about by ignorance. There he often remained deep in thought in communion with the unseen yet All-Pervading God of the Universe.

 

One night, while he was meditating in the Hira cave, the Angel Gabriel (peace be upon him) came to him. The Angel aroused him and his mighty voice reverberated in his ears. He was perplexed and did not know what to do. He was asked to read. He replied: "I cannot read!" The Angel repeated three times asking Muhammad (PBUH) to read, but he replied the same answer. Finally the Angel asked:

 

[Read in the name of your Lord , who created man from a clot. Read in the name of your God, the Most Bountiful, who taught by means of the pen, and taught man what he did not know.] (Qur'an 96: 1-5)

This was the first revelation received by Muhammad (PBUH). He was 40 years old at that time. The revelation continued to come to him from time to time in a period of 23 years.

These series of revelation were arranged according to the divine guidance given to Prophet Muhammad (PBUH), and later collected in the form of a Mushaf (book) the Qur'an (Reading). Most of its verses have clear meaning. Some verses are interpreted in conjunction with other verses and some others were interpreted by the Prophet (PBUH) himself through his words, actions and agreements which are known as his Sunnah (Traditions).

 

The Qur'an and the Sunnah together constitute the guidance and way of life for those who submit their life to Allah (God) (SWT). People who follow this guidance and way of life are guaranteed by Allah (SWT) to be saved in this world and the Hereafter.

 

Challenges

 

When the Prophet (PBUH) called the people to the way of Allah, not many people listened to his call. Most of them were members of his family and from the low class society. Among them were Khadijah, Ali, Zayd and Bilal. When he intensified his mission (da'wah: Call to Islam) by publicly announcing the religion he preached, he won more followers but at the same time had to face many challenges from the nobles and leaders who found their position being threatened and jeopardized. They stood together, under the pretext of defending the religion of their ancestors, to fight the new religion.

 

The morale of the few people who embraced Islam was heightened when a small group of the respected people of Makkah joined the religion.

 

Notable among them were `Uthman bin `Affan, Zubair bin Al-`Awwam, `Abd Ar-Rehman bin `Awf, Talhah bin `Ubaydullah, Sa'd bin Abi Waqqas, Arqam bin Abi Arqam, `Ubaydullah bin Harith, Sa'id bin Zayd, `Amr bin Nufail, Fatimah (the wife of Nufail), Asma binti Abu Bakr, `Abdullah bin Mas'ud, Ja'far bin Abi Thalib (May Allah be pleased with them) and many others. Before this group, Abu Bakr was the first among the earlier followers that impressed the Prophet (PBUH) very much. The Prophet (PBUH) said about him: "I never invited anyone to the faith who did not display any hesitation in embracing it except Abu Bakr. When I had offered Islam, he showed no hesitation at all in accepting it."

 

As the result of these challenges from the Makkan unbelievers, some Muslims were subjected to torture, persecutions, isolations and boycotts. The Prophet (PBUH) had to be patient and had to look for the protection of Muslims. He asked Negus, King of Ethiopia to allow Muslims to migrate to his country. Negus welcomed the Muslims emigrants in his territory and refused to hand them over to the Makkan unbeliever rulers.

 

Migration (Hijrah)

 

By the end of the Makkan period, the Prophet (PBUH) lost two people who were dear to him. They were his most affectionate uncle, Abu Talib, and his faithful and loving wife, Khadijah. After their deaths, the Makkans felt free to do what they wanted to impose to the Prophet and his followers.

 

In many Makkah was the Ka'bah (the Holy Masjid), which was built by Prophet Ibrahim (PBUH) centuries before as a holy place to worship Allah (SWT), the One. But in the course of time, the place had been converted by unbelievers to the worship of objects other than Allah (SWT). People added to it many tradition of their own. They used to visit this place for a few months in a year for pilgrimage. They came from all parts of Arabia, representing various famous tribes. The pilgrimage, inspite of its religious bearing, constituted for the Arabs a yearly festival where people met and indulge in their cultural activities. The Prophet (PBUH) took this opportunity to spread Islam.

 

Among those who were interested in his call, were a group of people from Yathrib (Madina) in the North of Arabia. They met secretly with the Prophet (PBUH) and a few Muslims from Makkah in a village called `Aqabah. After becoming Muslims, they took an oath of allegiance to protect Islam, the Prophet and the Makkan Muslims.

 

The following year, the group of Muslims from Yathrib came again to Makkah. They met the Prophet (PBUH) at the same place where they previously met. This time, `Abbas bin Abd Al-Muttalib, the Prophet's uncle who was himself not a Muslim yet, was present at the meeting. They invited the Prophet (PBUH) and the Muslims from Makkah to emigrate to Yathrib. They promised to treat them as true brothers and sisters. A long dialogue was held between the Muslims of Yathrib with the Prophet's uncle to make sure that they really wanted to welcome the Makkan Muslims in their town. The Prophet (PBUH) agreed at the end to emigrate to the new land.

 

Upon knowing that, the Muslims had planned to leave Makkah, the Makkan unbelievers tried to stop the immigration but the first group had already migrated to Yathrib. The Makkans had fearthat the movement to Yathrib would give the Muslims a new base to spread Islam.

 

Within two months nearly all Muslims fMakkah, except the Prophet, Abu Bakr, Ali and a few helpless people had migrated. The Makkans then decided to kill the Prophet (PBUH). They made a plan for this purpose, but Allah (SWT) had made another plan over them, to quote the Qur'an. With various tactics and a good planning, the Prophet finally arrived peacefully in Yathrib, which was later known as Madinat Ar-Rasul (The city of the Prophet).

 

New Era

 

In Madinah the Prophet (PBUH) was able to work freely in spreading Islam. The followers of Islam increased day after day. But the threat by the Makkans did not stop. A few physical confrontations with the Makkans were ensued. Sometimes the battles were won by the Muslims, and sometimes by the Makkans. The Prophet (PBUH) also engaged in battles with the Byzantine and Persian powers that were jeopardizing the existence of Islam from the north and the east. But confrontation with the Makkans stopped for a while after the treaty of Hudaibiyah had been signed between the Muslims and the unbeliever Makkans.

 

During the Madinah period, the Muslims also established treaties with the Jews of Madinah and the tribes around the city. The Jews broke the treaty, which led to their expulsion out of the Arabian peninsula.

 

In Madinah, the Prophet (PBUH) succeeded in establishing Islam as a way of life in its true meaning. He was not only giving guidance on purely religious matters such as salat (prayers), zakat (almsgiving), Saum (fasting) and Hajj (pilgrimage) and examples in these matters, and also provided Muslims with rules and laws covering social, economic, political fields.

 

 

 

Emissaries Entertained in Madinah

 

It was in Madinah that the Prophet (PBUH) received envoys and emissaries from various tribes and nationals, asking matters of various sorts, demanding dialogues, negotiations etc. Among the emissaries were an envoy representing the Christian community in Najran (South Arabia). The Prophet (PBUH) welcomed them, entertained them as honoured guests and even allowed them to conduct their religious service in his city.

 

It was a good occasion to share each other's views on matters of religion. Some members of the envoy were deeply impressed by the treatment they received from the Muslims, thus leading them to embrace Islam.

 

Liberation of Makkah

 

The treaty of Hudaibiyah gave the Muslims a big opportunity to exemplify the true Islam in personal conduct and in relations with peoples and communities. But the peace did not stay long due to the attitude of the Makkan tribal chiefs who broke the treaty. Soon the Prophet (PBUH) marched very quietly to Makkah in the 8th year of the Hijrah (emigration) to Madinah. The Makkans gave no resistance and by the whole city surrendered to the Prophet (PBUH). He announced a general amnesty for all his enemies and treated all citizens of the city with generosity. A verse of the Qur'an was revealed on the occasion:

 

[ When the help of Allah and victory comes, and you see the people enter the religion of Allah in crowds. So glorify the Name of your Lord and beg His forgiveness. He, verily accept repentance.] (Qur'an 110: 1-3)

After the liberation of Makkah all the remaining hostile tribes in Arabia began to realize the reality of Islamic faith. People had seen the noble teachings of Islam. Good examples of forgiveness, tolerance, justice, fairness, steadfastness and other qualities as exemplified by the Prophet (PBUH) and his companions had left an impression in the hearts of hundreds of thousands of people who became Muslims.

Farewell Pilgrimage

 

In time the whole Arabia had become the land of Islam. The Prophet (PBUH) intended to perform the Hajj (pilgrimage). He announced his intention to the Muslims in Madinah and the surrounding areas and asked them to join him. This was in fact the only Hajj performed by him during his life time.

 

On this occasion he taught those who were present with him and to the whole world about the Hajj and the divine message that Allah had entrusted him to all mankind.

 

At the last gathering with the Ummah (nation) during the Hajj season, the Hajj of Wada' (Farewell) a sermon was delivered by the Prophet Muhammad (PBUH) at the valley of Arafat about 81 or 82 days before his death. It contained the very fundamentals of Islam. Seated on his camel, he spoke with a clear tone and asked who heard his speech to convey it to those who were not present there. Among others he said:

 

"O people, lend me and attentive ear, for I know not whether, after this year, I shall ever be amongst you again. Therefore listen to what I am saying to you very carefully and take these words to those who could not be present here today.

O people, just as you regard this month, this day, this city as sacred, so regard the life and property of every Muslim as a sacred trust. Return the goods entrusted to you to their rightful owners. Hurt no one so that no one may hurt you. Remember that you will indeed meet your Lord, and that He will indeed reckon your deeds. Allah has forbidden you to take usury, therefore all interest obligation shall henceforth be waived.

 

Beware of Satan, for the safety of your religion. He has lost all hopes that he will be able to lead you astray in big things, so beware of following him in small things.

 

O people, it is true that you have certain rights with regard to your women, but they also have rights over you. If they abide by your right then to them belongs the right to be fed and clothed in mildness. Do treat your women well and be kind to them for they are your partners and committed helpers. And it is your right that they do not make friends with anyone of whom you do not approve, as well as never to commit adultery.

 

O people, listen to me in earnest, worship Allah (SWT), say your five daily prayers, fast during the month of Ramadhan, and give your wealth in zakat. Perform hajj if you can afford to. You know that every Muslim is the brother of another Muslim. You are all equal. Nobody has superiority over the other except by piety and good deeds.

 

Remember, one day your will appear before Allah (SWT) and answer for your deeds. So beware, do not go astray from the path of righteousness after my death.

 

O people, no Prophet or Messenger will come after me and no new faith will be born. Reason well, therefore,

 

O people, and understand my words, which I convey to you. I leave behind me two things, the Qur'an and my example, the Sunnah, and if you follow these you will never go astray.

 

All those who listen to me shall pass on my words to others and those to others again; and may the last ones understand my words better than those who listen to me directly. Be my witness O' Allah, (SWT) that I have conveyed Your message to Your slaves."

 

The importance of this sermon can be seen from the Prophet's perception that this occasion may be the last one during his lifetime. He felt that this was the right time to summarize the principles of Islam to his fellow brothers and sisters.

By the perfection of this religion, it means that there's no need for humanity, and for the Muslims in particular, to look for another alternative way of life. As long as one holds fast to the two things left behind by the Prophet (the Qur'an and the Sunnah), one will never go astray.

 

Death

 

About two months after returning from Makkah for Pilgrimage, the Prophet (PBUH) became ill but he was still able to perform his prayers in the Masjid and give directives to the companions. His health was deteriorating day by day. At the last moment he asked Abu Bakr to lead the prayers in the Masjid, Every member of his family and every companion was worried about his health. It was on Monday, 12th Rabi'Al-Awwal, the year 11A.H., when he passed away at the age of sixty three years.

 

Many people did not believe that he had passed away. They thought that the Messenger of Allah would live forever. It was Abu Bakr, who had the feeling, since the Farewell Pilgrimage that the death of the Prophet (PBUH) was coming near, He convinced the congregation that the Prophet (PBUH) had actually passed away. Abu Bakr said to the congregation that if they worshipped Mu, Muhammad had died , and if they worshipped Allah (SWT), He lives forever. Then hrecited from the Qur'an:

 

"Muhammad (PBUH) is nought but a Messenger like the Messengers who had surely passed away before him: will you, then, if he dies or be slain, turn round on your heels?"

A Guidance to follow

Muhammad as a man had already died, but as a Prophet (PBUH) he left behind him a legacy in the form of the Qur'an and the Sunnah. He stressed the urgent need to hold firmly to these two sources during his farewell speech in the valley of Arafat. If people hold fast to them, they will never go astray.

 

The teachings he left for us if put into practice in their true spirit and proper way will bring a happy life in this world and besides the indubitable rewards that will be received by those who believed in them in the life after death. In this sense, Islam is a worldly religion which cares first for the worldly affairs of humanity. The Hereafter is merely a continuation of the worldly life. It is difficult to portend that man can be saved in the Hereafter without being saved in this world. The safe way is to follow the way shown to us by the Prophet Muhammad (PBUH). When his wife, `Aishah, was asked by a companion about the Prophet's (PBUH) daily conduct, `Aishah replied that the conduct of the Prophet (PBUH) was the Qur'an which is the guidance from Allah and Muhammad (PBUH) was given authority by Allah to interpret it. That is why his conduct was the exemplary of human conduct. Islam as brought by the Prophet Muhammad (PBUH) is very much misunderstood, as a religion perceived to contain souls and rituals like prayers, fasting, almsgiving and pilgrimage. Thanks to the new developments in the world, Islam is now looked upon in a wider perspective than the narrow-minded view in the past.

 

The increased interest in Islamic studies by Muslims and non-Muslims supported by the advanced printing technology has begun to open the eyes of the world about the true teachings and intrinsic values of Islam.

 

Economy (Expertise and Outlook)

 

In the field of economic development, the goal is not material gain, but human welfare in general. Islam exhorts that the balance between the material and physical aspects, between the individual and societal needs, be maintained in order to narrow the gap between two opposite sides of human world. It is stated in the Qur'an:

 

"Say, who is there to forbid the beauty which Allah has brought forth for His creatures, and the good things from among the means of sustenance. Say, they are for those who believe [in Allah (SWT)] in this worldly life, to be theirs alone in the Hereafter on the Day of Resurrection ... Say, the only things my Lord forbids are the shameful deeds, be they open or secret, the sin, unjustified envy, the ascribing of divinity to aught beside Allah (SWT), and the attributing unto Allah (SWT) of aught of which you have no knowledge"

So everyone is free to conduct any business he likes outside the harmful and shameful circle he has been warned to refrain from. If he does not listen to this warning, he will be in trouble. Every good quality set as a precondition to a successful business is encouraged by Islam.

The Prophet (PBUH) himself was a businessman before he was appointed as a Prophet. His ability to run business prudently, by his fairness and truthful conduct in dealing with people had won him the heart of his employer, Khadijah who later offered him marriage. He advocated Muslims to follow the spirit of Prophet Daud's (PBUH) (David) industriousness who earned his living from his own labour. He also said that faith of a Muslim is not complete if he is not good in his profession. He said:

 

"If you leave matter to those who are not professional, you are waiting for a disaster".

 

If he works in the production line, his products must be compatible with product of other companies or factories. In order to be marketable, it must suit the taste of buyers and their standards of living. In this regard, Islam teaches not to cheat in offering the product to the market. It must be shown as it is without any publicity it does not deserve. In the lifetime of the Prophet (PBUH), he found many cases in market places where the merchants tried to cheat the customers. The Prophet (PBUH) said to them:

 

"Whoever cheats is not one of us (Muslim Book of Iman 164 and Ahmed V.3 PP 498)".

Islam laid many regulations the field of economy such as trade, leasing, business transaction, contract and others to prevent unfair dealing within the community and in the world of business at large. What is also prevented by Islam is a monopoly and exploitation by one man or one group at the expense of the others.

Cleanliness

 

The first thing in the religion brought by the Prophet Muhammad (PBUH) is the concern for cleanliness. The concept of cleanliness in Islam covers physical and spiritual, mundane and religious domains.

 

Before performing any rituals prescribed by Islam, one should cleanse his body, and his dress, his place of worship and his environment should also be clean.

 

Prior to carrying out his prayers or starting for pilgrimage, one has to make his Wudu (ablution). If he or she is in a state of impurity after having had a lawful intimate intercourse or post-natal period or other reasons, he or she has to take a complete bath by pouring clean water over the whole body.

 

In the case of daily prayer, every Muslim has to clean his/her private parts, face, hands, feet, mouth, nose, and ears at least five times every day for the five daily prayers. This also reminds him/her to keep his/her soul clean from unlawful deeds.

 

Cleanliness is not in the physical sense only. The body should be purified as well from evil doings that might harm his relationship with others and with Allah (SWT). He has to clean his mind from bad intentions or committing unlawful acts. He has to clean his heart from jealously, hypocrisy and other evil desires. He has to embody hope, truthfulness, forgiveness, compassion, holiness, the sense of brotherliness, neighborliness and other noble qualities.

 

He has to pay special attention to his diet against all unhealthy food medically and religiously. He has to keep his eyes, ears, tongue from evil. These are among the noble characteristics as exemplified by Prophet Muhammad (PBUH).

 

To clean the wealth, Islam instituted the zakat system (way of purifying wealth). A person whose wealth has reached a certain point is obligated to pay zakat (alms) which is a duty enjoined by God and undertaken Muslims in the interest of society as a whole.

 

For those capable persons whose wealth does not reach the minimum chargeable rate, he can also give voluntary contribution to the needy. This does not mean that the needy should always be receiving help from the affluent ones.

 

Prophet Muhammad (PBUH) said:

 

"The upper hand (giver) is better than the lower one (receiver)". Muslim Kitab Zakat No. 124

If the receiver of zakat can grasp the spirit of the Prophet's (PBUH) saying, he will try his best to be the giver instead of the receiver by endeavoring to better his life as encouraged by the teachings of Islam.

In Islam the possession of more wealth does not raise a man's dignity, nor does poverty degrade him. It is true that wealth is necessary for man to live on this earth but it is only a means, not the end. The end is happiness in life by attaining the higher values and not losing sight of in the pursuit of wealth.

 

Among the great virtues of Islam is the command to do good and the prohibition to do evil. The good should be preserved and the evil should be discarded. In short, Islam is actually composed of a series of commands and prohibitions. Allah the most Knowing, the Most Merciful, did not decree any law and regulations but for the good and benefit of his creatures.

 

The prohibition was decree because of its evil implications to humanity. The evils were created to test the human conscience and challenge their freewill in choosing between right and wrong.

 

All the commands and prohibitions from Allah as transmitted through His Prophet Muhammad (PBUH) was intended to purify the human soul in order to live a pure and clean life adored by Allah (SWT) and human beings.

 

Orderliness

 

One of the teachings of Islam is about orderlin. Discipline, regulation, management, planning and all other terms relating to organization are mostly considered as alien to Islam. On the contrary, Islam exhorts people to live in orderliness and to put the right thing in the right place. The foundation of Islamic order rests on two main principles, the crucial faith in one Allah (God) and the oneness of humanity. All the frame works were laid down in the Qur'an and the Prophet Muhammad (PBUH) applied himself to working out the essential details of that order.

 

One of the great values taught by Islam in this regard is to make use of the time left to humanity. The Qur'an and the Sunnah (Prophetic traditions) mentioned about time, day, week, month, year and century. People are lost if they did not spend the time available to them during this life for good things. It is a great loss if people have to waste the valuable time they have at their disposal for useless activities. It is true that life should be enjoyable but not at the expense of human resources and values which are essential for the continuation of their well-being.

 

Allah the Most Knowing had created time and space suitable for human activities for they can attain achievements in life. There are times for work, study, recreation, resting and even celebration. All are parts of activities in worshipping Allah (SWT) and serving His cause. The Qur'an says that Allah (SWT) had created the day for earning and night for resting and enjoyment. He created the sun, the moon and all outer-space objects so that man on the earth can fix the time and arrange the calendar. By having standard time and standard calendar and the movements of astronomical objects, people are able to regulate their timetable in choosing the right moment for them in doing business and carrying out their activities.

 

Islam prescribes certain times for the daily prayers, certain month for the obligatory fasting and certain time in one's life time for performing the Hajj or pilgrimage which indicates that the religion brought by Prophet Muhammad (PBUH) places the life of Muslims in systematic order. For every move and occasion made by Muslims there is a rule governing it, be it in the form of advice, spiritual guidance or practical directive. If all these directives are followed and understood properly, people will have high discipline and a well-managed life.

 

Islam encourages people to think correctly before taking any decision. This means planning. There are many verses in the Qur'an admonishing against doing things unthinkingly and jumping to conclusions.

 

The Prophet (PBUH) also showed a good example in fulfilling promise and staying true to treaty, agreement or contract made between parties.

 

As a man of honour he always remained true to the principles agreed in the treaty, depicting his high discipline and inclination of doing everything in proper order.

 

Friendliness

 

Prophet Muhammad (PBUH) was a warmhearted and faithful friend. He loved his companions. He extended greeting to those he knew and to those he did not know. He treated all people around him with kindness and affection.

 

He was very courteous to all those who met him. He never contradicted anybody who is not opposed to the teachings of Islam. He treated equally the humble and the lofty. He claimed no distinction and lived amongst his companions as if he was not their leader.

 

Neighborliness

 

He regarded the neighbors as brother and sisters because of their closeness and living in the same vicinity. He once smelt the aroma of the soup cooked by his wife. He told her to give some of it to the neighbours who also smelt it. He said it was not right a Muslim to sleep with a full stomach after having had a good meal but let his neighbour starve. He laid down the foundation for a friendly relation and co-operation among neighbours exemplifying that living as a neighbour, one has one's right and responsibility.

 

In regard to the rights of a neighbour, the Prophet (PBUH) said:

 

"Gibreel (PBUH) used to advise me to take good care of the neighbour until I thought he would make him my heit." (Bukhari Kitab Al Adab No. 28 and Muslim Kitab Al Bir No. 146)

Goodwill

He was a good exemplar to those who subscribe to a harmonious society. Islam exhorts people not to violate the rights of others and injure their interest, but should positively cooperate with each other and establish a mutual relationship and social cohesion.

 

To safeguard the unity and solidarity of the nation and to achieve the welfare and well-being of the community, Muslims have been enjoined to avoid mutual hostility, social dissension, backbiting one another, and hurting others with their hand or tongue.

 

Islam as brought by the Prophet Muhammad (PBUH) exhorts Muslims to visit the sick, to help to the needy and assist the weak. Islam makes no discrimination on the basis of race, colour or language. Its appeal is to the entire humanity.

 

Respect for Women

 

The Prophet Muhammad (PBUH) brought changes for the betterment of womens conditions.

 

Woman is recognized by Islam as a full and equal partner of man in the procreation of humankind. He is the father, she is the mother, and both are essential for life. Her role is no less vital than his. By this partnership she has an equal share in every aspect; she is entitled to equal rights; she undertakes equal responsibilities, and in her there are many qualities and so much humanity as there are in her partner.

 

She is equal to man in bearing personal and common responsibilities and in receiving rewards for her deeds.

 

She is equal to man in the pursuit of education and knowledge.

 

Islam enjoined the seeking of knowledge upon Muslim, it makes no distinction between man and woman, who is entitled to freedom of expression as much as man is. Her sound opinions are taken into consideration and cannot be disregarded just because she is a female.

 

Islam grants woman equal rights to contract, to enterprise, to earn and possess independently. Her life, her property, her honor are as sacred as those of man.

 

Islam has also given woman a share of inheritance. Before Islam, she was not only deprived of that share, but was herself considered as property to be inherited by man.

 

Statesmanship

 

When Prophet Muhammad (PBUH) arrived at Madinah, he initiated the formation of an Islamic state. After establishing politics, brotherhood and the authority of the state of Madinah, he began negotiations with various tribes around the city and made treaties with them.

 

When the Makkan unbelievers launched a series of attacks on Madinah, Prophet Muhammad (PBUH) was able to confront them, and when the Makkans were finally defeated in the battle of Al-Khandaq (Trenches), he was able to make truce with them at Hudaibiyah for ten years. This treaty was a masterpiece of practical statesmanship on the part of Prophet Muhammad (PBUH).

 

His diplomacy in sending and receiving envoys to and from the various chiefs of tribes and foreign rulers, his fairness in conducting judiciary, and his general pardon at the liberation of Makkah, was another proof of his lofty statesmanship.

 

The State he established in Madinah was not a matter of chance. It was the very nature of his mission that he would establish a state to enforce the way of Allah. People might accept a new faith but it would take time to change their habits, custom and ways of life. And even if a small group of people succeeded in changing their ways of life there would be many others who would not let these people practice their belief and try to stop them by force. So the Islamic State became an urgent necessity to protect the Islamic way of life.

 

The State founded by Prophet Muhammad (PBUH) was built physical force, as every state must necessarily be, to fulfill its function of stopping aggression and oppression.

 

A democratic system in Islam is expressed through the term shura (council). The Qur'an translation reads:

 

[ And those who respond to their Lord and keep up prayer and their affairs [of government] by counseling among themselves and who spend out of what We have given them.] (Qur'an 42: 38)

 

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166Mon, 25 Oct 2004 10:20:16 +0000
The Simple Life Of Prophet Muhammad (pbuh)https://www.gawaher.com/topic/169416-the-simple-life-of-prophet-muhammad-pbuh/:sl:

 

I would like you to shed some light on the simple lifestyle adopted by Prophet Muhammad before and after his being honored with messengership. What about his life as a human being?

 

The Prophet’s life is full of examples that show his simplicity before and after he was called for Prophethood. Muhammad (peace and blessings be upon him) was a prophet, a teacher, a statesman, and a judge. He used to milk his goat, mend his shoes, and visit poor people when they got sick. His life was an amazing model of simplicity and humbleness.

 

Elaborating more on this, we cite for you the following:

 

If we compare the life of Muhammad before his mission as a prophet and his life after his mission, we will notice that Muhammad (peace and blessings be upon him) can never be a person who falsely claimed prophethood to attain material gains, greatness, glory, or power.

 

Before his mission as a prophet, Muhammad had no financial worries. As a successful and reputed merchant, Muhammad drew a satisfactory and comfortable income. After his mission as a prophet there is a sharp decline as regards his financial status.

 

To clarify this more, let us reflect on the following saying of his wife `A’ishah describing their simple life. She addressed her nephew `Abdullah ibn Az-Zubair (may Allah be pleased with him) saying: “O my nephew, we would sight three new moons in two months without lighting a fire (to cook a meal) in the Prophet’s houses.” Her nephew asked, “O Aunt, what was your foodstuff then?” She said, “The two black things, dates and water, but the Prophet had some Ansar neighbors who had she-camels and they used to send the Prophet some milk.”

 

`Amr ibn Al-Harith (may Allah be pleased with him) said that when the Prophet died, he left neither money nor anything else except his white riding mule, his shield, and a piece of land which he left to charity.

 

The Prophet (peace and blessings be upon him) led this hard life till he died despite that the Muslim public treasury was at his disposal, the greater part of the Arabian Peninsula had entered into the fold of Islam before his death.

 

Is it possible that Muhammad might have claimed prophethood in order to attain status, greatness, and power? The desire to enjoy status and power is usually associated with good food, fancy clothing, monumental palaces, colorful guards, and indisputable authority. Do any of these indicators apply to Muhammad? A few glimpses of his life that may help answer this question follow.

 

Despite his responsibilities as a prophet, a teacher, a statesman, and a judge, Muhammad used to milk his goat, patch his clothes, mend his shoes, help his family with the household work, and visit poor people when they got sick. He also helped his Companions in digging a trench by moving sand with them. His life was an amazing model of simplicity and humbleness.

 

Muhammad’s followers loved him, respected him, and trusted him to an amazing extent. Yet he continued to emphasize that deification should be directed to Allah and not to him personally. Anas (may Allah be pleased with him) said that there was no person whom they loved more than the Prophet Muhammad (peace and blessings be upon him) yet whenever he came to them, they would not stand up for him because he disliked such manner adopted by other people in showing respect to their great people.

 

Long before, there was any prospect of success for Islam and at the outset of a long and painful era of torture, suffering, and persecution of Muhammad and his followers, he received an interesting offer. An envoy of the pagan leader, `Utba, came to him saying, “If you want money, we will collect enough money for you so that you will be the richest one of us. If you want leadership, we will take you as our leader and never decide any matter without your approval. If you want a kingdom, we will crown you king over us.”

 

Only one concession was required from Muhammad in return for this offer: to give up calling people to Islam and worshipping Allah alone without any partner. Wouldn’t this offer be tempting to one pursuing worldly benefit? Was Muhammad hesitant when the offer was made? Did he turn it down as a bargaining strategy leaving the door open for a better offer? The following was his answer: “By Allah! If they are to place the Sun in my right hand and the moon on my left that I give up this matter, I will never do so until Allah makes me victorious or I die therein.”

 

Muhammad (peace and blessings be upon him) and his few followers did not only suffer from persecution for thirteen years but the unbelievers even tried to kill him several times. On one occasion they attempted to kill him by dropping a large boulder, which could barely be lifted, on his head. Another time they tried to kill him by poisoning his food. What could justify such a life of suffering and sacrifice even after he was made fully victorious over his adversaries? What could explain the humbleness and nobility which he demonstrated in his most glorious moments when he insisted that success is due only to Allah’s help and not to his own genius? Are these the characteristics of a power-hungry or a self-centered man? Of course, not.

 

Taken from Islamonline(contact admin if its a beneficial link)

 

May Allah's peace and blessings be upon the Prophet, his family, his companions, the martyrs and followers of mankind. And may Allah (Glorified is He), raise us all under his flag on the Day of Resurrection. Ameen

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169416Tue, 29 Jan 2008 13:49:48 +0000
Uniqueness Of Prophet Muhammad Among Human Beings.https://www.gawaher.com/topic/743035-uniqueness-of-prophet-muhammad-among-human-beings/As-Salaam alaikum,

 

 Undoubtedly, Prophet Muhammad, Peace and Blessings of Allah be upon him, is indeed UNIQUE among human beings. He is the most unique creation of the Creator.... there is none like him, and there will never be.

 

 There are numerous qualities that make him unique and are exclusive to him--- see 48 of them hereby attached in the file below as compiled by Sayyadi Jalaludden Suyuti, Rahimahullah. Yes, these unique qualities of the Prophet, Sallallahu alaihi Wasallam, make us to love and respect him, even more than before.

 

 Find time to go over these superb qualities with which Allahu, Tabaraka Wa Ta'ala, adorned his Prophet... so beautiful...

 

 Best Regards.

53.-The-Uniqueness-of-Rasoolullah-Sallallahu-Alaihi-Wasallam.pdf

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743035Mon, 31 Jul 2017 17:03:54 +0000
Uniqueness Of Prophet Muhammad Among Human Beings.https://www.gawaher.com/topic/743034-uniqueness-of-prophet-muhammad-among-human-beings/As-Salaam alaikum,

 

 Undoubtedly, Prophet Muhammad, Peace and Blessings of Allah be upon him, is indeed UNIQUE among human beings. He is the most unique creation of the Creator.... there is none like him, and there will never be.

 

 There are numerous qualities that make him unique and are exclusive to him--- see 48 of them hereby attached in the file below as compiled by Sayyadi Jalaludden Suyuti, Rahimahullah. Yes, these unique qualities of the Prophet, Sallallahu alaihi Wasallam, make us to love and respect him, even more than before.

 

 Find time to go over these superb qualities with which Allahu, Tabaraka Wa Ta'ala, adorned his Prophet... so beautiful...

 

 Best Regards.

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743034Mon, 31 Jul 2017 17:01:29 +0000
He Who Obeys The Prophet (saas) Also Obeys Allahhttps://www.gawaher.com/topic/577267-he-who-obeys-the-prophet-saas-also-obeys-allah/Allah charges everyone with obeying the prophets He has sent. These messengers were blessed men who abided by Allah's commands, communicated His revelations, represented the human model most pleasing to Allah by means of their words and actions, in short by their whole manner of living. Allah reveals in the Qur'an that those who abide by His messengers will be saved. For that reason, obedience to the Prophet (saas) is an obligation of the very greatest importance. Allah reveals the importance of obedience in the Qur'an:

 

We sent no messenger except to be obeyed by Allah's permission. If only when they wronged themselves they had come to you and asked Allah's forgiveness and the Messenger had asked forgiveness for them they would have found Allah Ever-Returning, Most Merciful. (Surat an-Nisa': 64)

 

Whoever obeys Allah and the Messenger will be with those whom Allah has blessed: the prophets and steadfast affirmers of truth, the martyrs and righteous. What excellent company such people are! (Surat an-Nisa': 69)

 

In several verses of the Qur'an, Allah states that those who obey His messengers are in truth obeying Allah. Those who rebel against these messengers, on the other hand, rebel against Allah. Some of these verses are:

 

Whoever obeys the Messenger has obeyed Allah. If anyone turns away, we did not send you to them as their keeper. (Surat an-Nisa': 80)

 

Those who pledge you their allegiance pledge allegiance to Allah. Allah's hand is over their hands. He who breaks his pledge only breaks it against himself. But as for him who fulfils the contract he has made with Allah, We will pay him an immense reward. (Surat al-Fath: 10)

 

The Prophet (saas) has also stressed the importance of obedience in the hadiths:

 

"Whoever obeys me, obeys Allah, and whoever disobeys me, disobeys Allah, and whoever obeys the ruler I appoint, obeys me, and whoever disobeys him, disobeys me."16 1

 

In the Qur'an, Allah describes the Prophet (saas) as a protector and guide for the faithful. Muslims, therefore, referred to him in all matters, and sought his permission and opinion before engaging in anything. On subjects they were unable to agree upon among themselves, though even on matters they were able to solve by themselves, or when they received news concerning the security, health or economy of the community of the faithful, they immediately took them to the Prophet (saas) and abided by the sure and trustworthy advice or solution he recommended.

 

This is a most important aspect of morality, commanded by Allah in the Qur'an. In one verse, for instance, He orders all news to be forwarded to the Prophet (saas) or those representing him. The verse reads:

 

When news of any matter reaches them they spread it about, whether it is of a reassuring or disquieting nature. If they had only referred it to the Messenger and those in command among them, those among them able to discern the truth about it would have had proper knowledge of it. If it were not for Allah's favor to you and His mercy, all but a very few of you would have followed Satan. (Surat an-Nisa': 83)

 

That, of course, is a most beneficial and wise command. For one thing, each order and rule of the Prophet (saas) is guaranteed by Allah. Furthermore, the Prophet (saas) was the wisest and cleverest member of the community of the faithful. Usually, most look to consult the most intelligent person and the one who best obeys his conscience, that is, the person they trust the most in any matter, in order to establish a decision.

 

As well as all these characteristics of the Prophet (saas), another wisdom in all news being gathered together in one person is that this will provide the best and most intelligent response because all the aspects of the event will be known by one person. In another verse, Allah commands the faithful to make the Prophet (saas) their judge in any disagreements between them. It is a command from Allah that all such disagreements should be taken to the Prophet (saas) at once, and that is therefore the most fitting course of action in terms of reason, morality and conscience. It is also most important to obey the rules set out by the Prophet (saas), with all one's heart and with no reservations. Even if his decision conflicts with the interests of an individual, true believers will feel no doubts at all, and will immediately obey the command of the Prophet (saas). Allah describes this important aspect of obedience in the Qur'an:

 

No, by your Lord, they are not believers until they make you their judge in the disputes that break out between them, and then find no resistance within themselves to what you decide and submit themselves completely. (Surat an-Nisa': 65)

 

Some hypocritical people, or people whose faith is weak, have failed to realize that the decisions of the Prophet (saas) are assured by Allah and opposed informing him of every situation, thus causing dissension. Allah describes the condition of such people in the Qur'an:

 

Among them are some who insult the Prophet, saying he is only an ear [only a hearer]. Say, "An ear of good for you, believing in Allah and believing in the believers, and a mercy for those among you who believe." As for those who insult the Messenger of Allah, they will have a painful punishment. (Surat at-Tawba: 61)

 

Since these people failed to grasp the essence of faith, and were unable to appreciate the merit of the Prophet (saas), they adopted the wrong approach with regards to informing him about every matter. The ignorant are unable to use what they know for beneficial ends, for the good and security of mankind. They use it for gossip and to try to spread dissension, to turn people against one another and to plot against them. The Prophet (saas), however, used all the information that was brought to him for the peace, security and health of Muslims and other groups under his protection, to avoid possible dangers and to thwart plots against believers. Identifying those whose faith was weak, he took measures to strengthen that faith, and prevented anything that might have weakened the faithful or damaged their morale. He brought in measures that would bring them good and lead to desirable outcomes. That is why Allah refers to him as "an ear of good" in one verse. All of the Prophet (saas)'s words, decisions and measures have led to good and positive results for believers as well as mankind. (For further reading about the attributes of the Prophet (saas), see “The Prophet Muhammad (saas)†by Harun Yahya).

 

1. Sahih Bukhari, Book 9, Number 251

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577267Thu, 13 Nov 2008 12:28:56 +0000
On The Path Of The Beloved (translated)https://www.gawaher.com/topic/21169-on-the-path-of-the-beloved-translated/

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21169Mon, 31 Oct 2005 12:49:55 +0000
Muhammad (Pbuh) The Prophet Of Islam: Professor K.s. Rhttps://www.gawaher.com/topic/742807-muhammad-pbuh-the-prophet-of-islam-professor-ks-r/In the desert of Arabia was Mohammad born, according to Muslim historians, on April 20, 571. The name means highly praised. He is to me the greatest mind among all the sons of Arabia. He means so much more than all the poets and kings that preceded him in that impenetrable desert of red sand.


When he appeared Arabia was a desert — a nothing. Out of nothing a new world was fashioned by the mighty spirit of Mohammad — a new life, a new culture, a new civilization, a new kingdom which extended from Morocco to Indies and influenced the thought and life of three continents — Asia, Africa and Europe.

When I thought of writing on Mohammad the prophet, I was a bit hesitant because it was to write about a religion I do not profess and it is a delicate matter to do so for there are many persons professing various religions and belonging to diverse school of thought and denominations even in same religion. Though it is sometimes, claimed that religion is entirely personal yet it can not be gain-said that it has a tendency to envelop the whole universe seen as well unseen. It somehow permeates something or other our hearts, our souls, our minds their conscious as well as subconscious and unconscious levels too. The problem assumes overwhelming importance when there is a deep conviction that our past, present and future all hang by the soft delicate, tender silked cord. If we further happen to be highly sensitive, the center of gravity is very likely to be always in a state of extreme tension. Looked at from this point of view, the less said about other religion the better. Let our religions be deeply hidden and embedded in the resistance of our innermost hearts fortified by unbroken seals on our lips.

But there is another aspect of this problem. Man lives in society. Our lives are bound with the lives of others willingly or unwillingly, directly or indirectly. We eat the food grown in the same soil, drink water, from the same the same spring and breathe the same air. Even while staunchly holding our own views, it would be helpful, if we try to adjust ourselves to our surroundings, if we also know to some extent, how the mind our neighbor moves and what the main springs of his actions are. From this angle of vision it is highly desirable that one should try to know all religions of the world, in the proper sprit, to promote mutual understanding and better appreciation of our neighborhood, immediate and remote.

Further, our thoughts are not scattered as appear to be on the surface. They have got themselves crystallized around a few nuclei in the form of great world religions and living faiths that guide and motivate the lives of millions that inhabit this earth of ours. It is our duty, in one sense if we have the ideal of ever becoming a citizen of the world before us, to make a little attempt to know the great religions and system of philosophy that have ruled mankind.

In spite of these preliminary remarks, the ground in these field of religion, where there is often a conflict between intellect and emotion is so slippery that one is constantly reminded of fools that rush in where angels fear to tread. It is also not so complex from another point of view. The subject of my writing is about the tenets of a religion which is historic and its prophet who is also a historic personality. Even a hostile critic like Sir William Muir speaking about the holy Quran says that. “There is probably in the world no other book which has remained twelve centuries with so pure text.” I may also add Prophet Mohammad is also a historic personality, every event of whose life has been most carefully recorded and even the minutest details preserved intact for the posterity. His life and works are not wrapped in mystery.

My work today is further lightened because those days are fast disappearing when Islam was highly misrepresented by some of its critics for reasons political and otherwise. Prof. Bevan writes in Cambridge Medieval History, “Those account of Mohammad and Islam which were published in Europe before the beginning of 19th century are now to be regarded as literary curiosities.” My problem is to write this monograph is easier because we are now generally not fed on this kind of history and much time need be spent on pointing out our misrepresentation of Islam.

The theory of Islam and Sword for instance is not heard now frequently in any quarter worth the name. The principle of Islam that there is no compulsion in religion is well known. Gibbon, a historian of world repute says, “A pernicious tenet has been imputed to Mohammadans, the duty of extirpating all the religions by sword.” This charge based on ignorance and bigotry, says the eminent historian, is refuted by Quran, by history of Musalman conquerors and by their public and legal toleration of Christian worship. The great success of Mohammad’s life had been effected by sheer moral force, without a stroke of sword.

By: Profrssor K.S. Ramakrishna Rao

http://www.siasat.com/news/muhammad-prophet-Islam-professor-k-s-ramakrishna-rao-1130120/

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742807Sun, 12 Feb 2017 16:37:56 +0000
Beloved Rasool’S Devotion To His Grandsons!https://www.gawaher.com/topic/742787-beloved-rasool%E2%80%99s-devotion-to-his-grandsons/This is something to be noticed, that whenever a child is born, his parents do 'Aqeeqah, yet when Sayyiduna Imam Hasan and Sayyiduna Imam Husayn رَضِیَ اللهُ تَعَالٰی عَنْهُم were born, 'Aqeeqah was not performed by their parents, rather their beloved maternal grandfather played out their 'Aqeeqah. From this it can be judged that the Beloved Rasool صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم loved his beloved grandsons a considerable measure.

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742787Sat, 21 Jan 2017 06:23:54 +0000
The Prophets Love For Humanityhttps://www.gawaher.com/topic/742580-the-prophets-love-for-humanity/"None of you will have faith till he loves for his brother, what he loves for himself" - Bukhari Book 2, Hadith 12

 

Many Scholars (including An-Nawawi) interpret the word "Brother" here as brother in humanity

 

Therefore I always treat my fellow human being with respect, whether he's muslim or not because that is how I would want people to

treat me. I know that the Prophet peace be upon Him used to treat non muslims with utmost respect. Even when they disrespected Him,

He would return their rudeness with kindness.

 

So please don't look at you brother in humanity with animosity. But look at them with compassion and mercy like our Beloved Prophet did,

sallallahu wa aleyhi wa sallam

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742580Tue, 26 Apr 2016 19:53:57 +0000
And Muhammad Is His Messenger.https://www.gawaher.com/topic/742500-and-muhammad-is-his-messenger/Sayyadi Hassan al-Basri, Rahimahullah, relates that a group of individuals claimed to love Allah [ever-Glorious is He] and so Allah tested their love by revealing the Ayat: "Say, if you love Allah, then follow me and Allah will love you and forgive you your sins". (3:31).

 

Al-Junaid, Rahimahullah, said: No one has reached Allah except through Allah. And the path to reaching Allah is following the Chosen One, al-Mustafa, Sallallahu alaihi Wasallam."

 

'Reaching Allah' (al-wusul ila' Allah) means attaining a state in which Allah is pleased with one. It is based on this perspective that the Messenger of Allah, Sallallahu alaihi Wasallam, said: "All of my community will enter paradise except those who refuse." It was asked, "O Messenger of Allah, who refuses."? He said, "Whoever obeys me will enter Heaven, whoever disobeys me has refused." [bukhari].

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742500Tue, 02 Feb 2016 14:41:04 +0000
The Prophet, Sallallahu Alaihi Wasallam, As Light.https://www.gawaher.com/topic/742499-the-prophet-sallallahu-alaihi-wasallam-as-light/As-Salaam alaikum,

 

 Ayat 15 of Surat Ma'eda of the Holy Qur'an (5:15) reads: "From Allah has come to you a Light and a Book manifest."

 

Qari 'Iyad, may Allah be Merciful to him, said: "He (Peace be upon him) was named a light because of the clarity of his case and the fact that, his prophecy was made manifest, and also because of the illumination of the hearts of the believers and the knowers of Allah with what he brought."

 

Mulla Ali Qari said: in Sharh al-Shifa, (1:505, Mecca ed.): "It has also been said that both the Light and the book refer to Muhammad, because just as he is a tremendous light and the source of all lights, he is also a book that gathers up and makes clear all the secrets." He also said (1: 114, Madina ed.) : "And what objection is there to predicate both nouns to the Prophet, since he is in truth an immense Light due to the perfection of his appearance among all light, and he is a Manifest Book since he gathers up the totality of secrets and he makes evident all laws, situations and alternatives."

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742499Tue, 02 Feb 2016 14:23:11 +0000
Muhammedhttps://www.gawaher.com/topic/742410-muhammed/
 

The glad tidings of the seal of the prophets



Prophet Muhammad, may the peace
and blessings of Allah be upon him, is the seal of the prophets and messengers.
Glad tidings about him were brought by Prophet Jesus, the seal of the prophets
from the children of israel. Allah says: {And (remember) when ‘Iesa (Jesus), son
of Maryam (Mary), said: “O Children of israel! I am the Messenger of Allâh unto
you confirming the Taurât [(Torah) which came] before me, and giving glad
tidings of a Messenger to come after me, whose name shall be Ahmed.” But when
he (Ahmed i.e. Muhammad [sal-Allâhu ‘alayhi wa sallam]) came to them with clear
proofs, they said: “This is plain magic.”}
(As-Saff:6)



 



The glad tidings of him are
found in the Torah and the Bible. Allah says: {Those
who follow the Messenger, the Prophet who can neither read nor write
(i.e.Muhammad [sal-Allâhu ‘alayhi wa sallam]) whom they find written with them
in the Taurât (Torah) (Deut, xviii, 15) and the Injeel (Gospel) (John xiv, 16),
- he commands them for Al-Ma’rûf (i.e. Islâmic Monotheism and all that Islâm
has ordained); and forbids them from Al-Munkar (i.e. disbelief, polytheism of
all kinds, and all that Islâm has forbidden); he allows them as lawful
At-Taiyibât [(i.e. all good and lawful) as regards things, deeds, beliefs,
persons, foods, etc.], and prohibits them as unlawful Al-Khabâ’ith (i.e. all
evil and unlawful as regards things, deeds, beliefs, persons, foods, etc.), he
releases them from their heavy burdens (of

Allâh’s Covenant), and from the
fetters (bindings) that were upon them. So those who believe in him (Muhammad
[sal-Allâhu ‘alayhi wa sallam]), honour him, help him, and follow the light
(the Qur’ân) which has been sent down with him, it is they who will be
successful.}
(Al-A’râf:157)



 



Furthermore, Allah took the
covenant from the prophets
to believe in Muhammad and to support him if he
was sent during their lives, and to inform their people about this to spread
news of him among all the nations. Allah says: }And
(remember) when Allâh took the Covenant of the Prophets, saying: “Take whatever
I gave you from the Book and Hikmah (understanding of the Laws of Allâh, etc.),
and afterwards there will come to you a Messenger (
Muhammad
[sal-Allâhu ‘alayhi wa sallam])
confirming what is with you; you must, then, believe in him and help him.”
Allâh said: “Do you agree (to it) and will you take up My Covenant (which I
conclude with you)?” They said: “We agree.” He said: “Then bear witness; and I
am with you among the witnesses (for this).”}
(Âl-’Imrân:81)



Source:islamkingdom



 

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742410Sun, 11 Oct 2015 10:14:28 +0000
His Name Is Muhammad.https://www.gawaher.com/topic/742331-his-name-is-muhammad/Assalam alaikum,

The name of the most beloved of Allah [ Almighty and Glorified is He ], the embodiment of Divine Mercy and Qur'anic Way of life is Muhammadu, the Messenger of Allah, Sallallahu alaihi Wasallam. He has several other names, the most essential of which are:--

 

  1) 'Abd Allah, "Servant of Allah."

 

  2) Ahmadun, "The best of glorifiers"- [ The best of all those who Glorify Allah ].

 

  3) Muhammadun, "The best of the glorified"- [ The best of all those who are Glorified/Praised from among Allah's Servants ].

 

Ahmadun is considered as the esoteric aspect of Muhammadun.

 

   ALLAHUMMA  SALLI   ALA  SAYYADINA  MUHAMMADIN, WA ALA  AHLIHI, WA ASHABIHI,  WASALLAMA TASLIMAN   KASIRAA  ABADAA.

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742331Fri, 24 Jul 2015 20:53:28 +0000
The Muhammadan Reality.https://www.gawaher.com/topic/742176-the-muhammadan-reality/Assalam alaikum,

The Reality of the Messenger of Allah, Prophet Muhammad, peace be upon him, as eternally known by Allah [ Exalted be His Name], plays a crucial role both cosmologically and as an archetype for the reality of all Prophets. In the Holy AQur'an, it is mentioned that Allah sent him as a Mercy and a Blessing for the whole creation.

 

 In the Hadith, it is mentioned that the first thing created by Allah was Muhammad's light; while yet another Hadith affirms that it was Muhammad's spirit. Sayyadi Ibn Arabi, may Allah ennoble his secret, discusses a verse in the Qur'an concerning the reality of the ithmus, to the effect that when 2 seas mingle together there should be an ithmus between the 2, so that they would not encroach on one another. He metaphysically and symbolically interprets this that there should be an intermediary between 2 independent ontological realms, such as this world and the next, sense perception and intellect, and Allah and the Universe. Such an intermidiary between Allah and the Universe is the Muhammadan Reality which is the first determination or the first manifestation of Allah to Himself and comprises the reality of all things.

 

 Being a determination or manifestation means that it is created but at the same time it embraces within itself the archetypal reality of everything other than Allah. It is as if the openings (mafatih) or the master keys of all things have been entrusted to Muhammad, Sallallahu alaihi Wasallam. Moreover, all Prophets, even if historically preceding him, obtain their Prophethood from his Prophecy. We learnt of this in the Hadith where the Prophet himself said, "I WAS A PROPHET WHILE ADAM WAS STILL A MIXTURE OF WATER AND CLAY." Other Prophets were not so except when they were chosen by Allah, Subhanahu Wa Ta'ala.

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742176Sun, 15 Mar 2015 20:56:07 +0000