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Muhammad: The Seal of Prophets

As a verse of the Qur’an reveals, “… Muhammad is the Messenger of Allah and the Final Seal of the Prophets” (Al-Ahzab 33:40), the Prophet Muhammad (peace be upon him) was sent to mankind as the last prophet.

He was a living example of the sublime morality of Allah’s last revelation. He was a friend of Allah and inspired humanity by his nearness to Him. He was His representative, noble in His sight, and a friend to all believers.

As Allah has revealed in another verse, “We will impose a weighty Word upon you…” (Al-Muzzammil 33:5), he charged His last Prophet, Muhammad, with a heavy responsibility. Due to the Prophet’s strong faith in Allah, he fulfilled that responsibility in the best possible way, called mankind to the path of Allah and Islam, and illuminated the way for all believers.

Although we have never seen the Prophet, we can still do our very best to come to know his exemplary behavior, his sayings and the pleasing morality he displayed, by means of the verses of the Qur’an and the Hadith (the sayings and teachings of the Prophet).

We can try to be like him, in order to be close to him in the hereafter. People today, and the young in particular, take many individuals as role models, imitate the way they behave, speak and dress, and try to be like them. Yet, since the great majority of thesepeople are not on the right road themselves, they lack proper morality and attitudes.

It is therefore a serious responsibility to lead people to the truth and the best morality and behavior. A Muslim needs to try to emulate the behavior and the morality of the Prophet Muhammad (peace be upon him).

Allah confirms that:

You have an excellent model in the Messenger of Allah, for all who put their hope in Allah and the Last Day and remember Allah much. (Al-Ahzab 33:21)

Like the Prophet Muhammad, the other prophets were also role models for believers, and enjoyed Allah’s good pleasure. Allah says:

There is instruction in their stories for people of intelligence. This (the Qur’an) is not a narration which has been invented but confirmation of all that came before, a clarification of everything, and a guidance and a mercy for people who believe. (Yusuf 12:111)

The aim in writing this book is to introduce various characteristics of the Prophet Muhammad, by showing the superior features and qualities a society may enjoy when it adopts such a morality, thus encouraging others to adopt that same morality. As the Prophet has revealed in a hadith:

“Verily, I have left amongst you the Book of Allah and the Sunnah of His Apostle which if you hold fast, you shall never go astray.” (Al-Hakim)

Thus, a Muslim’s two truest guides are the Qur’an and Sunnah (the practice of the Prophet Muhammad). The Prophet Muhammad was an example to all humanity with his morality, to which he called on mankind to live by. It was the Prophet who said “I was sent to perfect good character” (Al-Bukhari) and “By One in whose hand there is my life: None shall enter Paradise except one who has got good conduct.” (AL-Bayhaqi)

Those Muslims who follow the way of the Prophet need to be foremost in their morality and behavior, and to invite others to adopt that same morality:

We only send the Messengers to bring good news and to give warning. Those who disbelieve use fallacious arguments to deny the truth. They make a mockery of My signs and also of the warning they were given. (Al-Kahf 18:56)

 

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Why Prophet Muhammad Exists in My Life

 

sun rays

No leader won his enemies to his cause through his noble character and magnanimity like he did.

The Prophet (may Allah bless him and grant him peace) has touched my heart like no other personality or hero in the world. I have had life long association with his life, his words, actions and behaviour; yet no day in my life passes without my love for the Prophet increasing. Let me explain the reasons:

1- The Prophet is my source of inspiration for my connection with Allah. I find myself closer to Allah as I awake to his words, “thank you Allah for your gift of life; health, and remembrance.”

He keeps me company, prodding me to take God’s name as I do my daily chores, bathroom rituals, ablutions, sneezing, yawning; as I take my breakfast, and as I chat with my family; and when I step out of my home; as I enter the mosque, and wait for prayer; and as I converse with people; he keeps reminding me how to be conscious of Allah; to smile; to be gentle; to show mercy to the young; to respect the old; to greet everyone; to walk humbly; to render tender care to all God’s creatures, big and small.

2- As I accomplish my tasks, and cherish the satisfaction of my achievement, I am reminded never to allow myself to slip into a feeling of vainglory, for the Prophet’s utter humility in his peak moment of victory as Makkah fell to his hands can never be forgotten.

3- How can I ever forget his hundreds of Companions, upon whom he had impressed the deepest love – so that their source of joy at the final moment of their life was they would have the chance to be reunited with their beloved.

How can the spectacle of Bilal’s death be out of my mind as he comforts his wife who cried to see her husband was dying, “honey, it is time to rejoice, for I will soon be reunited with my beloved Muhammad and his company.”

4- I wonder what charisma he possessed as the hundreds of men and women would only refer to him as the beloved, and they all give the impression that no matter how eloquent they were, their words cannot fully describe his magnanimity, his nobility of character, and benevolence.

5- To those who simply call him a conqueror or warrior, I can only point to the casualties of his wars. History does not record a warrior who won so many battles with so little bloodshed as he did. To those who say otherwise, listen well to his admonition to his soldiers before battle, “stay away from the habitat of animals”; “God admonished a prophet saying, “Because an ant stung you, are you to burn down an entire community that glorifies God?”

6- I find no leader who won his enemies to his cause through his noble character and magnanimity like he did. Their number and affiliations vary: chiefs of tribes, kings, commanders, orators, men and women of all types and ages: their enmity turned into passionate love for him and his cause – as if through a miracle.

7- The Prophet’s spiritual retreats, and his solitary moments of prayers and meditations as he slipped out of his bed at night, to be alone with the Alone, and then when distracted by his wife, saying to her, “let me be alone with my Lord”; the spectacle of his tears often soaking the blanket can never be erased from my mind. His constancy in celebrating God’s remembrance led his beloved wife to remark, “the Prophet was always celebrating the remembrance of Allah”.

8- To those who deify the Prophet and thus try to dilute his monotheistic faith, making it no different from a pagan cult, I can only remind them of his relentless efforts to remind men and women, young and old, of his mortal nature; his repeated assertions to the people that he was merely a simple slave of God; his rejection of their attributing knowledge of the unseen realities or what tomorrow will bring.

9- In spite of all these, when I hear people refer to him as a worldly leader, I find myself asking, which worldly leader had no cooking fire kindled for days at home, due to chosen poverty? Which worldly leader survived on dates, water and occasional cups of milk, preferring to part with everything he had, in order to provide for the poor? Wasn’t he the one who prayed, “Lord, let me live poor; die poor and be resurrected in the company of the poor?”

10- As I deal with the humblest creatures of God, I cannot take out of my mind his constant reminders to Muslims, “you are only fed and given water by God because of the weak among you”, and, “the best Muslim home is where an orphan is cared for”; and, “be conscious of Allah in the way you treat these mute creatures of Allah”.

Didn’t he teach his followers that God forgave a prostitute for giving water to a thirsty dog, thereby making constancy in mercy a trait of every person of faith?

11- I can only conclude this by saying: O Messenger of Allah, you are indeed my role model, for you taught me to find meaning and purpose in my life. My only prayer to God is to make me a worthy follower of yours – even as my parents chose your name for me. May Allah shower upon you, O Messenger of mercy, choicest blessings, and give us the honor of joining your noble company in the hereafter. Ameen.

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Source: askthescholar.com

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Inside the Prophet’s Mosque

By Dr. Hatem  AlHaj

Religious & Social

the prophet's mosque in madina

The masjid should be a center for Shari`ah-compliant interfaith communication and dialogue.

A tour through the masjid of the Prophet (peace be upon him) during his time may help us rid ourselves of this false conviction.

1- Talking and socializing in the masjid of the Prophet

Jabir ibn Samurah (may Allah be pleased with him) said:

“He (peace be upon him) would not rise from his place where he prayed subh (the Dawn Prayer) until the sun rises, and when it rose, he would then stand up. They used to chat with one another, even about matters that happened to them in Jahiliyyah (before Islam), and they would laugh and he (peace be upon him) would smile.” (Muslim and Ahmad, and in Ahmad’s report, Jabir said that he witnessed this more than one hundred times)

2- Eating in the masjid of the Prophet

`Abdullah ibn Al-Harith (may Allah be pleased with him) said:

“We used to eat bread and meat in the masjid during the time of the Messenger of Allah (peace and blessings of Allah be upon him).” (Ibn Majah)

3- Playing in the masjid of the Prophet

`A’ishah (may Allah be pleased with her) said:

“I have seen the Messenger of Allah (peace and blessings of Allah be upon him) one day at the door of my house, while the Abyssinians were playing in the masjid, and the Messenger of Allah was covering me with his garment to watch their playing.” (Agreed Upon)

4- Sleeping over and staying in the masjid of the Prophet

`Abdullah Ibn `Umar (may Allah be pleased with him) told us that before his marriage, he used to sleep in the masjid of the Prophet. (Agreed Upon; Al-Bukhari and Muslim)

`A’ishah also told us that a tent was set up for an emancipated black girl in the masjid. (Al-Bukhari)

It is also known that Ahl As-Suffah used to stay in the masjid, and they were about seventy men, as reported by Abu Hurairah (may Allah be pleased with him). (Al-Bukhari)

5- Tending to the sick in the masjid:

`A’ishah said:

“Sa`d ibn Mu`adh was wounded on the day of the Battle of Trench, so the Messenger of Allah set up a tent for him so that he may be close to him to visit him (often).” (Al-Bukhari and Muslim)

Women at the Masjid of the Prophet

The Messenger of Allah was well aware of the praiseworthy protective jealousy of the men of his nation. Still, he was careful not to let this protectiveness become a reason for Muslim women to be deprived of the chance to visit the house of their Lord. On the authority of Ibn `Umar (may Allah be pleased with him), the Prophet said:

“Do not prevent Allah’s slave-women from going to Allah’s mosques.” (Muslim)

Even though the Prophet indicated in an authentic hadith (reported by Abu Dawud, Al-Hakim, Ibn Khuzaymah, and others) that it is better for a woman to pray in her home than to pray in the masjid, the mothers of the believers and the believing women used to go out to the masjid of the Prophet!

They wouldn’t do what is inferior, so they must have understood that this instruction is to say that women are not meant to go to the masjid five times a day like men, and to assure women who need to be at home, that they will not miss the reward of jama`ah (congregational).

The reward of their praying at home will be greater than their prayer at the masjid, but this applies to situations when there is nothing to do at the masjid but prayer. If there are other benefits such as learning, for example, then it may be better, overall, to pray at times at the masjid.

Children at the Masjid of the Prophet

Imam Ahmad reported from Abu Bakr (may Allah be pleased with him) that he said:

“The Messenger of used to lead the people in prayer, and Al-Hassan ibn ‘Ali would jump on his back when he prostrated, and he did that more than once.” (Ahmad)

Bukhari and Muslim also reported from Abu Qatadah (may Allah be pleased with him) that the Messenger of Allah prayed at the masjid while carrying Umamah bint Zaynab, and he would put her down when he made sujud (prostration).

As expected, it was not only the Prophet who brought his children to the masjid. The Prophet would even shorten his prayers at times when he heard the crying of a child, out of mercy for his mother.

Non-Muslims Entering the Masjid

It is known that the Prophet used to receive the delegations in the masjid. It has also been reported that a delegation of the Christians of Najran stayed over at his masjid. It was also reported ” that Thumamah ibn Uthal was kept in the masjid for a few days”. (Al-Bukhari)

Muslims should reach out to everyone around them, and we should invite them to the masjid. Seeing it from inside, and watching the Muslims pray together, is likely to remove much of the fear generated by the anti-Muslim forces to define peoples’ perception of Islam and its people. The masjid should be a center for Shari`ah-compliant interfaith communication and dialogue.

Furthermore, we should initiate, participate in, and further all activities of benefit for the communities we live in. If the Islamic center has the appropriate facilities, meetings to discuss issues of common interest should be held at the masjid, such as neighborhood safety endeavors, drug-free zones, and the like.

Having said all of that, it is paramount that we put all of these reports in their right context and understand that the main function of the masajid (mosques) is still salah and dhikr. The Messenger of Allah said to the man who urinated in the masjid that the mosques have not been built for such purposes; they were built for the remembrance of Allah and establishment of the prayers.

The Prophet forbade all activities that will impede the proper establishment of these functions, to the point that he forbade people who ate garlic or onion from coming to the masjid in order to provide the best environment for those who seek to worship their Lord and engage in His munajah (subtle conversation).

It is therefore important that we keep the masajid clean and decrease the distractions as much as possible. If we could move some of these functions outside the prayer hall (masjid proper) to nearby rooms, then that would be warranted.

The children must also be instructed about the etiquettes of the masjid. If possible, we should designate areas for them where they could be best tended to and positively entertained.

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Source: muslimmatters.org

Dr. Hatem AlHaj is an AMJA scholar, a pediatrician and a PhD in Islamic Shariah.

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Spirituality and Productivity: The Prophet’s Recipe

nature-spirituality

Belonging to God, he was nobody’s possession; he simply offered his love to all.

Throughout the twenty-three years of his mission, Prophet Muhammad (peace be upon him) sought the way to spiritual freedom and liberation. He received revelation, step by step, in the midst of the circumstances of life, as if the Most High was conversing with him in history, for eternity.

The Prophet listened to Him, spoke to Him, and contemplated His signs day and night, in the warm company of his Companions or in the solitude of the Arabian desert. He prayed while the world of humans was asleep, he invoked God while his brothers and sisters despaired, and he remained patient and steadfast in the face of adversity and insult while so many beings turned away.

His deep spirituality had freed him from the prison of the self, and he kept seeing and recalling the signs of the Most Near, whether in a flying bird, a standing tree, falling darkness, or a shining star.

Love & Unity

Muhammad was able to express love and spread it around him. His wives were gratified by his presence, tenderness, and affection, and his Companions loved him with an intense, profound, and extraordinarily generous love. He gave and offered his presence, his smiles, his being, and if a slave happened to address him or wanted to take him to the other end of the city)’, he went, he listened, he loved.

Belonging to God, he was nobody’s possession; he simply offered his love to all. When he gave someone his hand, he was never the first to draw it back, and he knew what light and peace can surge in the heart of a being who is offered a tender word, an affection ate name, comfort. Freed from his own self, he neglected nobody’s self. His presence was a refuge; he was the Messenger.

He loved, he forgave. Every day he begged God to forgive his own failings and oversights, and when a woman or a man came to him burdened with a mistake, however serious, he received that soul and showed her or him the way to forgiveness, solace, dialogue with God, and the Most Gentle’s protection. He covered other people’s mistakes from the sight of others, while teaching everyone the need for personal rigor and discipline.

Positiveness

When laziness moved anyone to ask him for minimal practice, he always answered positively and invited them to use their intelligence and their qualities to understand, improve, and free themselves from their own contradictions while accepting their own fragility. He taught responsibility without guilt and adherence to ethics as the conditions for freedom.

Justice is a condition for peace, and the Prophet kept insisting that one cannot experience the taste of equity if one is unable to respect the dignity of individuals. He set slaves free and recommended that Muslims pledge to do so constantly: the faith community of believers had to be a community of free beings.

Revelation showed him the way’, and, as we have often seen, he never ceased to give particular attention to slaves, the poor, and the lowly in society. He invited them to assert their dignity, to demand their rights. and to get rid of any feeling of inferiority; the message was a call for religious, social, and political liberation.

At the close of his mission, in the plain lying at the foot of the Mount of Mercy (Jabal Ar-Rahmah), men and women of all races, cultures, and colors, rich and poor, were present and listened to this message, which stressed that the best among people are so through their hearts, which are determined neither by class nor by color or culture.

“The best among you is the best toward people,” he had once said. (At-Tirmidhi and Abu Dawud)

In the name of human brotherhood- addressing not just Muslims but all people (an-nas), as he did during me farewell sermon, he taught each conscience to transcend the appearances that might hinder its progress toward the Just (Al-`Adl). In the presence of God, nothing could justify discrimination, social injustice, or racism.

In the Muslim community, a black man called the believers to prayer, and a slave’s son commanded the army; faith had freed the believers from judgments based on deceptive appearances (linked to origin and social status) that stimulate unwise passions and dehumanize them.

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The article is an excerpt from the author’s book “In the Footsteps of the Prophet: Lessons from the Life of Muhammad, Oxford University Press (2007).

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How Prophet Muhammad Expressed Grief: Lessons of Faith & Humanity

 

sadness_nature

Human beings, the Prophet among them, had to learn how to depart, and see their loved ones depart, in silence, with discretion.

During the tenth year of Hijrah (emigration from Makkah), young Ibrahim, who was then about a year and a half old, fell seriously ill. At the very time when the religion of the One was being established all over the Peninsula, with adversity constantly diminishing and the number of conversions continuing to grow, the Prophet saw his only son about to leave life and to leave him. He visited him every day and spent hours by his side.

When the child eventually breathed his last, the Prophet took him in his arms and held him against his breast, tears streaming down his face, so deep was his sorrow.

`Abdur-Rahman ibn `Awf, his faithful Companion, was surprised by those sobs, because he thought that the Prophet had previously forbidden such expressions of grief.  At first, Muhammad could not speak; then he explained to him that he had forbidden excessive manifestations of distress, through wailing or hysterical behavior, but not the natural expression of sorrow and suffering.

Then he gave verbal expression to his grief that, in effect , became a spiritual teaching, as he declared that his tears were “signs of tenderness and mercy.” He added a comment springing from his own experience, but which was also true in every Muslim’s daily life: “He who is not merciful will not be shown mercy.” (AL-Bukhari and Muslim)

Trying Times

In the difficult moments of life, kindness, clemency, mercy, and the expressions of empathy that human beings offer one another bring them closer to the One, Ar-Rahman (the Most Gracious, the Most Merciful). Through them, God reaches closer to the believer’s heart, offering the believer what the believer him- or herself has offered to a brother or sister in humanity.

The Prophet was intimately affected, and he did not hesitate to show and express his grief. He added: “The eye sheds tears, 0 Ibrahim, the heart is infinitely sad, and one must only utter what satisfies God.” (AL-Bukhari and Muslim)

God had once more tested him through his humanity and his mission. He had lost so many loved ones-Companions, his wife Khadijah, three of his daughters, and his three sons.”

His life had been crossed with tears, but he remained both gentle with his heart and firm in his mission. It was this chemistry of gentleness and firmness that satisfied the Most Near.

At the time when, in this tenth year of Hijrah, the world seemed to open up to the Prophet’s mission, Muhammad’s human fate seemed reduced to that tiny grave where Ibrahim’s body was laid, and over which he then led the funeral prayer. The Prophet was one of the eject; the Prophet remained a human being.

tears

His life had been crossed with tears, but he remained both gentle with his heart and firm in his mission.

Lessons for Life

A few hours after his return from the graveyard, an eclipse of the sun occurred. The Muslims were quick to associate the eclipse with the death of the Prophet’s child and see it as a miracle, a kind of message from God to His Prophet. But Muhammad put an end to all such interpretations, saying forcefully:

“The sun and the moon are two of God’s signs. Their light does not darken for anyone’s death.” (AL-Bukhari and Muslim)

Muhammad was thus reminding his Companions of the order of things and of the necessity to make no mistake in interpreting signs, in order to avoid lapsing into superstition.

This was, for them as well as for himself, a spiritual teaching in restraint and humility: human beings, the Prophet among them, had to learn how to depart, and see their loved ones depart, in silence, with discretion, and amid the indifference of the order of things.

The trial of faith and of humanity, which made the Prophet shed tears, consisted precisely in learning how to find, at the heart of the eternity of creation and of never-ending cycles, the strength to face the finitude of the human, sudden departures, and death.

The sign of the One’s presence at the time of a person’s death lies not in the occurrence of any miracle but rather in the permanence of the natural order, in the eternity of His creation, crossed here and there by the passage of created beings, who come and depart.

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The article is an excerpt from Dr. Tariq Ramadan’s book “In the Footsteps of the Prophet: Lessons from the Life of Muhammad, Oxford University Press (2007).

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The Prophet with Non-Muslims: Real Life Lessons

The Prophet was a living model of equity toward those who did not share his faith. His attitude towards Non-Muslims is a lifelong lesson.

Prophet Muhammad (peace be upon him) had always retained very strong ties with the members of different clans and with his kin who had not accepted Islam. His uncle Abu Talib, whom he loved so much and whom he accompanied until he breathed his last, was one such example.

non-Muslims

The Prophet established his relationships in the name of trust and the respect of principles, not exclusively on the basis of similar religious affiliation.

Another uncle, Al-`Abbas, remained by the Prophet’s side even though he had not yet converted.

Muhammad’s trust in him was tremendous, and he did not hesitate to confide in him or have him take part in private meetings involving the future of the community (later, Al-`Abbas would be present when the second covenant of Al-`Aqabah was concluded; the Prophet would also keep him informed of the highly confidential preparations for his emigration to Yathrib).

His remaining a polytheist never prevented the Prophet from showing him the greatest respect and deepest confidence in situations where his very life was at risk.

It was a similar attitude of trust that had made it possible for Muslims to emigrate to Abyssinia, under protection of a king whom the Prophet trusted even though he was not a Muslim.

This attitude is to be found throughout the Prophet’s life: he established his relationships in the name of trust and the respect of principles, and not exclusively on the basis of similar religious affiliation.

The Companions

His Companions had understood this as well, and they did not hesitate to develop solid ties with non-Muslims in the name of kinship or friendship, on the basis of mutual respect and trust, even in perilous situations.

Thus, Um Salamah, who had been separated from her husband, found herself alone with her son on her way to Medina. `Uthman ibn Talhah, who was not a Muslim, offered to escort and protect her until she reached the place where her husband was. She did not hesitate to trust him: he accompanied her and her son to their destination, then took leave of them in the most respectful manner.

Urn Salamah was often to tell this story, always p raising `Uthman ibn Talhah’s noble character.

Examples of this nature abound, and neither the Prophet nor the other Muslims ever restricted their social and human relations to their coreligionists.

Non-Muslims in the Qur’an

Later, the Qur’an was to establish the rightfulness and the principle of such relationships formed on the basis of mutual respect:

God does not forbid you, with regard to those who do not fight you for (your) faith, nor drive you out of your homes, from dealing kindly (showing affection) and justly with them: for God loves those who are just. God only forbids you, with regard to those who fight you for (your) faith, and drive you out of your homes, and support Others in driving you out, from turning to them (for friendship and protection) . It is those who turn to them (in these circumstances) who do wrong. (Al-Mumtahanah 6o:8,9)

The Prophet himself was a model of equity toward non-Muslims; those who did not share his faith. Through all the years of his mission, he had continued to receive important deposits from non-Muslim traders who went on dealing with him and wholly trusted him.

On the eve of his departure for Medina, Muhammad asked `Ali to give back one by one to their respective owners the deposits be still held; he scrupulously applied the principles of honesty and justice that Islam had taught him, whomever he dealt with, be they Muslims or non-Muslims.

During the same period, the Prophet also showed a most understanding attitude toward those who, under persecution or pressure from their families, had left Islam. This was the case with two young Muslims, Hisham and `Ayyash, who abjured Islam after prolonged resistance.

Respect for Freedom

No particular decision or sanction was taken against them. Later on, `Ayyash again came back to Islam, full of remorse and sadness. Revelation was subsequently to ease his exceedingly harsh vision and judgment about himself:

Say: “O Moses who have transgressed against themselves! Do not despair of God’s mercy: for God forgives all sins; for He is the All-Forgiving, the Most Merciful. Turn to Your Lord and submit to Him, before the chastisement comes on you: after that you shall not be helped. (Az-Zumar 39: 53-54)

On hearing those verses, Hisham also came hack to Islam. Yet one who did not return was `Ubaydullah ibn Jahsh, who had gone to Abyssinia with the first group of emigrants and who had then converted to Christianity and abandoned his wife, Um Habibah bint Abi Sufyan. (Um Habibah was later to marry the Prophet.)

Neither the Prophet, from Mecca, nor any of the Muslims who lived in Abyssinia took any measure against him: he remained a Christian until he died without ever being harassed or ill-treated.

This attitude of respect for non-Muslim and for everyone’s freedom remained constant throughout the Prophet’s life, and the authoritative accounts of his life contain no mention whatsoever of a different attitude.

Later on, in Medina, he was to speak out harshly and take firm measures against those who falsely converted to Islam for the sole purpose of gathering information about the Muslims, then denied Islam and went back to their tribes to bring them the information they had managed to obtain.

These were in fact war traitors, who incurred the penalty of death because their actions were liable to bring about the destruction of the Muslim community)”.

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The article is an excerpt from the author’s In the Footsteps of the Prophet: Lessons from the Life of Muhammad, Oxford University Press (2007).

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Muhammad: An All-time Example of Moral Conduct

For forty years Prophet Muhammad (peace be upon him) was leading a normal life. Suddenly he became a political leader, military leader, religious leader, law maker, teacher, imam, an all-time exemplar of moral conduct and ethics.

And all of that was done within twenty three years. Impossible, right?

Now we’re studying the life of the greatest man that ever set foot on this earth, and this man is Muhammad (peace be upon him).

Muhammad was a man that came more than fourteen hundred years ago into an environment in 7th century Arabia where men were burying their daughters alive, and he stopped this evil practice and when women were being abused and prostitution was rife.

There was economic injustice and Muhammad (peace and blessings be upon him) came and brought peace and tolerance and justice, not only to the 7th century Arabia, but to the whole world.

The desert Arabs were rude to him and he never returned their rudeness with rudeness, he smiled on their faces, he returned their bad manners with good character, he said: “keep relations with those who cut you off, and do good to people even if they harm you, and speak the truth even if it is against yourself.”

The Prophet was a living example for –not only Muslims- but all humanity to follow. Watch the video below to learn about his everyday manners in dealing with people around him…

 

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Source:  ILM 12 YouTube Channel

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The Prophet and Children

What does a family mean in Islam and how do we develop your family relations? What kind of a family member was the prophet? What messages does his life send us on children, family relations?

children

The Prophet treated his children and grandchildren with great compassion and never neglected to direct them to the straight path.

Prophet Muhammad (peace be upon him) was an extraordinary husband, a perfect father, and a unique grandfather. He was unique in every way.

He treated his children and grandchildren with great compassion and never neglected to direct them to the straight path and to good deeds. He loved them and treated them tenderly, but did not allow them to neglect matters related to the afterlife. He showed them how to lead a humane life and never allowed them to neglect their religious duties or to become spoiled.

His ultimate goal was to prepare them for the Hereafter. His perfect balance in such matters is another dimension of his divinely-inspired intellect. Anas ibn Malik (may God be pleased with him), the Messenger’s helper for 10 years, says:

“I have never seen a man who was more compassionate to his family members than Muhammad.” (Muslim)

Unmatched Affection

Muhammad was a human like us, but God inspired in him such an intimate affection for every living thing that he could establish a connection with all of them. As a result, he was full of extraordinary affection toward his family members and others.

All of the Prophet’s sons died. Ibrahim, his last son, died in infancy. The Prophet often visited his son before the latter’s death, although he was very busy. Ibrahim was looked after by a nurse. The Prophet would kiss and play with him before returning home. (Muslim)

When Ibrahim took his last breaths, the eyes of the Prophet started shedding tears.  `Abdur-Rahman ibn `Awf said: “O God’s Messenger, even you (weep)!”  The Prophet said: “O Ibn Awf, this is mercy.”

Then he wept more and said:

“The eyes shed tears and the heart grieves, and we will not say except what pleases our Lord, O Ibrahim! Indeed we are grieved by your separation.”

Bringing up Children

The Messenger was completely balanced in the way he brought up his children by wrapping them in love and an aura of dignity.

The Messenger proclaimed that Islam allows no discrimination between son and daughter.

The Messenger was completely balanced in the way he brought up his children. He loved his children and grandchildren very much, and instilled love in them. However, he never let his love for them be abused. None of them deliberately dared to do anything wrong. If they made an unintentional mistake, the Messenger’s protection prevented them from going even slightly astray. He did this by wrapping them in love and an aura of dignity.

For example, once Hasan or Husayn (may God be pleased with them) wanted to eat a date meant for distribution among the poor as alms.  The Messenger immediately took it from his hand, and said:

“Anything given as alms is forbidden to us.” (Muslim)

In teaching them while they were young to be sensitive to forbidden acts, the Prophet (peace be upon him) established an important principle of education.

The Perfect Carer

Whenever he returned to Madinah, he would carry children on his mount. On such occasions, the Messenger embraced not only his grandchildren but also those in his house and those nearby. He conquered their hearts through his compassion. He loved all children.

He loved his granddaughter Umamah. He often went out with her on his shoulders, and even placed her on his shoulders while praying. When he prostrated, he put her down; when he had finished praying, he placed her on his back again. (Muslim)

The Prophet showed this degree of love to Umamah to teach his male followers how to treat girls. This was a vital necessity; only a decade earlier, it had been the social norm to bury infant or young girls alive. Such public paternal affection for a granddaughter had never been seen before in Arabia.

The Messenger proclaimed that Islam allows no discrimination between son and daughter.  How could there be? One is Muhammad, the other is Khadijah; one is Adam, the other is Eve; one is Ali, the other is Fatima. For every great man there is a great woman.

As soon as Fatimah, the daughter of the Messenger, entered the room where the Messenger was, he would stand, take her hands, and make her sit where he was sitting. He would ask about her health and family, show his paternal love for her and compliment her.

Fatimah, knowing how fond he was of her, loved him more than her own self.  She always watched her father and how he called people to Islam.  She wept profusely when the Messenger told her that he would die soon, but her tears of sorrow turned to tears of joy when he informed her that she would be the first of his family to follow him. (Al-Bukhari and Muslim)

This is the Prophet and his relation to children; a man respected by leaders, cherished and loved by children.

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Source: islamreligion.com

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His Character New Muslims

Muhammad to His Companions: The Light They Followed

What a teacher he was, and what a man! Muhammad (peace be upon him) was filled with greatness, honesty, and sublimity that, truly, those overwhelmed with his greatness have their excuse, and those who sacrificed their lives for his sake are the most triumphant.

Muhammad

They heard the growth of life running in his veins when Muhammad started to bestow upon them his daily revelation and his past contemplation.

Muhammad ibn `Abdullah was Allah’s Messenger to the people in the midsummer of life. What mystery was available to him that made him a man to honor among human beings, and what grand hands did he extend towards heaven to let all the gates of mercy, blessing, and guidance open widely!

What faith, what chastity, and what purity! What modesty, what love and what loyalty! What devotion to truth and what reverence to life and the living?

Due to God’s Mercy

Allah bestowed upon Muhammad the amount of blessing to qualify him to carry His standard and speak for Him, and made him capable of being the last of His messengers. Therefore, Allah’s bounty towards him was great. But however?? the brains, inspiration, and pens compete to talk about him or to sing hymns of praise to reveal his greatness, they all seem insignificant due to his superior traits.

These few words are a mere reference to Muhammad’s eminence and some of his superior qualities which make people cherish him and which drew him an unprecedented loyalty by his Companions whether they were Muhajirun or Ansar or from the Quraish.

No sooner had life emerged than Allah made all its breeze hail his coming, and sent messengers to all men everywhere, carrying the principles of the divine call and the fragrance of the caller, the truth of the teachings, the eminence of the master, the enlightenment of the message and the compassion of the Messenger (peace be upon him).

That is true. This was the main objective, no more. It is to perceive in the light of one of his beams some of the traits of his rare eminence that brought about the believers’ loyalty and made them perceive in him the goal and the way, the teacher and the friend.

What made the nobles of Muhammad’s people hasten to his words and his religion. Abu Bakr, Talhah, Az-Zubair, `Uthman ibn `Affan, `Abdu-Rahman ibn `Awf, and Sa`d ibn Abi Waqqas, all abandoned in haste the wealth and glory of their community which surrounded them, receiving at the same time heavy burdens in life, full of cares, troubles, and conflict.

What made the weak of Muhammad’s community seek his protection, hasten to his standard and his call, when they saw him without wealth or weapon, with harm inflicted upon him and evil following him in a terrifying way, without his being able to avoid it; what made the pre-Islamic tyrant `Umar ibn Al-Khattab, who went to cut off Muhammad’s noble head with his sword, return to cut off with the same sword – made sharper through faith – the heads of the Prophet’s enemies and his persecutors.

What made the city’s elite and noble men go to Muhammad and promise to be his companions, voluntarily embracing a set of trouble and terror, knowing that the struggle between them and the Quraish would be more horrifying than terror itself.

What made those who believed in Muhammad increase and not decrease, though he declared day and night, “I hold no good or harm for you. I do not know what will become of me or you”!

What made them believe that the world would open its countries to them and that their feet would be wading in the gold and crowns of the world? And that the Qur’an they were reciting in secret would reverberate in strong tones and ringing voice, not only in their own generation or in their own peninsula but throughout the ages and everywhere?

What made them believe the prophecy told them by the Messenger, though when they turned right and left they found nothing except heat, barren land, and stones emitting boiling vapor, their pointed heads looking like devils’ heads?

What filled their hearts with certainty and will- power? It was Muhammad (peace be upon him) who else could have done that they saw themselves with their own eyes all his virtues and all that distinguished him.

Muhammad: Exalted Standard of Character

They saw Muhammad’s chastity, purity, honesty, straightforwardness, and courage. They saw his superiority and his compassion. They saw his intellect and his eloquence. They saw the sun shining the way his truth and eminence shone.

They heard the growth of life running in his veins when Muhammad started to bestow upon them his daily revelation and his past contemplation. They saw all these and more, not through a mask but face to face and in practice, through their own vision and perception.

When an Arab of those days saw something, he would talk as an expert. The Arabs were people of perception and intuition. If one of them saw some footprints on the road, he would tell you, “These are the footprints of such-and-such a person”. He would smell the breath of the one talking to him and realize what truth or falsity was inherent.

These men saw Muhammad and were his contemporaries since his coming into existence as a newborn babe. Nothing was concealed from them in his life. The stage of childhood which is unperceived by other than the child’s people and close relations was, in the case of Muhammad, seen and perceived by all the people of Makkah.

That was because his childhood was not like any other. It drew attention to itself for its early signs of manliness and initiative, and for rejecting the usual play of children for the seriousness of men.

Muhammad’s Pure Nature

As an example, the Quraish used to talk about `Abd Al Muttalib’s grandson who kept away from the children’s playgrounds and their celebrations, and used to say whenever he was invited to them, “I was not created for that.”

Moreover, when his wet-nurse Halimah took him back to his people, she told them her observations, her experience with the child, and what she saw in him to convince them he was not an ordinary child. She believed there was a hidden secret in him, unknown except to Allah, which might be revealed one day.

As to his youth, what chastity! He was clearer and more translucent. His people’s preoccupation with him and their talk about him were more constant and praising. As to his manhood, it was fully perceived by every eye, ear, and heart. Above all, it was his community’s conscience, measuring through his conduct and behavior all their visions of truth, goodness, and beauty.

This, we believe, was the attitude of the early believers towards Allah’s Messenger (peace be upon him), the Muhajirun as well as those who sheltered and supported him.

It was a firm and swift attitude that did not leave any place for hesitation or idleness. A man who had such a pure and enlightened life could not play false with Allah. With such sharp insight, the believers saw the light of Allah and they followed it.

They would thank their insight when they saw later how Allah’s Messenger was supported by Allah and how the whole peninsula was obliged to him. Many unperceived blessings and spoils were bestowed upon them while he became more modest, more austere, and more pious, until he met Allah at the appointed time, lying down on a mat that left its impressions on his body.

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The article is excerpted from the book “Men Around the Messenger”, which is translation based on Khalid Muhammad Khalid’s celebrated work in Arabic “Rijal Hawla Ar-Rasul” which represents the real inspirational stories of sixty-four Companions of the Prophet.

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His Character New Muslims

Prophet Muhammad: A Message of Love & Tolerance

The essence of true love and tolerance is exemplified in every aspect of Prophet Muhammad’s life. Learn what lessons of kindness, love, and human brotherhood can we learn from him?

Deep Spirituality

Throughout the twenty-three years of his mission, Prophet Muhammad (peace be upon him) sought the way to spiritual freedom and liberation. He received revelation, step by step, in the midst of the circumstances of life, as if the Most High was conversing with him in history, for eternity.

Prophet muhammad love

Prophet Muhammad was able to express love and spread it around him.

The Prophet listened to Him, spoke to Him, and contemplated His signs day and night, in the warm company of his Companions or in the solitude of the Arabian desert. He prayed while the world of humans was asleep, he invoked God while his brothers and sisters despaired, and he remained patient and steadfast in the face of adversity and insult while so many beings turned away.

His deep spirituality had freed him from the prison of the self, and he kept seeing and recalling the signs of the Most Near, whether in a flying bird, a standing tree, falling darkness, or a shining star.

Love & Unity

Muhammad was able to express love and spread it around him. His wives were gratified by his presence, tenderness, and affection, and his Companions loved him with an intense, profound, and extraordinarily generous love. He gave and offered his presence, his smiles, his being, and if a slave happened to address him or wanted to take him to the other end of the city)’, he went, he listened, he loved.

Belonging to God, he was nobody’s possession; he simply offered his love to all. When he gave someone his hand, he was never the first to draw it back, and he knew what light and peace can surge in the heart of a being who is offered a tender word, an affection ate name, comfort. Freed from his own self, he neglected nobody’s self. His presence was a refuge; he was the Messenger.

He loved, he forgave. Every day he begged God to forgive his own failings and oversights, and when a woman or a man came to him burdened with a mistake, however serious, he received that soul and showed her or him the way to forgiveness, solace, dialogue with God, and the Most Gentle’s protection. He covered other people’s mistakes from the sight of others, while teaching everyone the need for personal rigor and discipline.

Positiveness

When laziness moved anyone to ask him for minimal practice, he always answered positively and invited them to use their intelligence and their qualities to understand, improve, and free themselves from their own contradictions while accepting their own fragility. He taught responsibility without guilt and adherence to ethics as the conditions for freedom.

Justice is a condition for peace, and the Prophet kept insisting that one cannot experience the taste of equity if one is unable to respect the dignity of individuals. He set slaves free and recommended that Muslims pledge to do so constantly: the faith community of believers had to be a community of free beings.

nature-love

Belonging to God, he was nobody’s possession; he simply offered his love to all.

Revelation showed him the way’, and, as we have often seen, he never ceased to give particular attention to slaves, the poor, and the lowly in society. He invited them to assert their dignity, to demand their rights. and to get rid of any feeling of inferiority; the message was a call for religious, social, and political liberation.

At the close of his mission, in the plain lying at the foot of the Mount of Mercy (Jabal Ar-Rahmah), men and women of all races, cultures, and colors, rich and poor, were present and listened to this message, which stressed that the best among people are so through their hearts, which are determined neither by class nor by color or culture.

“The best among you is the best toward people,” he had once said. (At-Tirmidhi and Abu Dawud)

In the name of human brotherhood- addressing not just Muslims but all people (an-nas), as he did during me farewell sermon, he taught each conscience to transcend the appearances that might hinder its progress toward the Just (Al-`Adl). In the presence of God, nothing could justify discrimination, social injustice, or racism.

In the Muslim community, a black man called the believers to prayer, and a slave’s son commanded the army; faith had freed the believers from judgments based on deceptive appearances (linked to origin and social status) that stimulate unwise passions and dehumanize them.

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The article is an excerpt from the author’s book “In the Footsteps of the Prophet: Lessons from the Life of Muhammad, Oxford University Press (2007).

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