Life of the Prophet (P)

ProphetsmasjidIn the Arabic language the word seerah comes from 'saara yaseeru'. Linguistically it means to travel or to be on a journey.

When we’re talking about someone’s seerah we’re talking about that person’s journey through life. You are talking about the person’s birth, the events surrounding it, his life and his death, and you are also studying the manners and characteristics of that person.

amazingsceneIt has been a year since the last Seerah reflection. A year of the careful following and learning in one of the most in depth encounters of the life of Muhammad (S). I pray that you take a minute to send Salaam on our Nabi (S) before reading this.

After going back week after week, despite exams, illness, and life in general, I finally gained the courage to ask myself the big question: what brought me back? Why was it that every Tuesday I left friends, study groups, or even dinners to find optimal wifi and connect to Qalam’s seerah class live? What brought me back-besides the Mercy of Allaah SWT-what were my reasons?

I couldn’t answer it right away.

And, then I found a connection. I found something so powerful that I couldn’t ever put in words for the longest time. Learning seerah was empowering to me, as a young woman.


It’s true.

We live in an age, where as an Ummah of strong young women, we are struggling with our identity. Where as a society the push of feminism is sometimes undefinable and very confusing. Where we-young muslim women-think we’re suppose to do “something more, that has never done before” to show that Muslim women are active society members, educated and outgoing. That we are suppose to be fashion forward and covered, strong and yet bashful, opinionated yet agreeable, peaceful yet active. What’s the problem with that? The problem is that all those words are opposites of each other. How many opposites must I be? Where does the balance lie? Why do so many of my wonderful peers feel compelled to be one or other? Then they vehemently crush others who are unlike them, and then inadevertenly crush themselves on the inside.

And it is among this jungle of lost and confused identities that I find myself comforted by the seerah. Comforted by the life that our Nabi (S) chose to live; where men and women are given their due, there is no need for a movement, a fight and assertion of rights. In learning Seerah, I find myself, my identity, my home.

I am empowered by the fact that my Nabi (S) married a women that was older than him, Khadijah (R). This helps me deal with the plight that many women face today of becoming “too old” for a vicious marriage market.

I am empowered by the fact Rasoolullah (S) married a successful business women, whom he worked for as a merchant. This helps me deal with the societal assertion that “successful” women are a threat and that their success always comes through some sort of underhanded fluke.

I am empowered the fact that the first person to accept Islaam was a woman. The first person to encourage our Prophet (S) and support him, was his beloved wife. This helps me understand that my role as a female supporter and igniter of Deen is vital.

I am empowered by the fact that the Prophet (S) had four daughters. That they were a source of pride, love and comfort for him. This helps me value my role as a daughter is to be a source of comfort and pride.

I am strengthened by Faatimah (R), the youngest daughter of the Prophet (S), who stood beside her father when he was persecuted in Mecca. This helps me understand that strength and bravery is not age limited.

I am in awe by Asmaa' (R) who bravely assisted in the Hijrah (migration) of Rasoolullah (S) and her father Aboo Bakr (R). Whose cleverness and alertness averted the blame of her Grandfather on Aboo Bakr (R). This helps me value cleverness and tactical thinking during a time when our exchanges have been abbreviated to: LOL, OMG like watevs.

I am inspired by the Prophet's (S) young wife Aa'ishah (R) because she was a beacon of scholarship and knowledge. I am inspired by her ability to express her thoughts, ideas and feelings to Rasoolullah (S) without fear of reproach.

I am in love with the playfulness of Rasoolullah (S) and his wife Aa'ishah (R). That a simple exchange between them quite simply out does any of the “love” stories that Hollywood and Bollywood spends millions to sell to us.

I am empowered that women who lived in Islaam during the time of Rasoolullah (S) held importance in their homes as well as in society simply because it was-and is-a truth. That he (S) lived justice and equality so there was never a need to fight for it. That the women around him (S) were marvelous in action because he inspired the best in all people. That where Rasoolullah (S) saw potential, men and women rose to the occasion.

And when I need strength, when I feel overwhelmed by circumstances, I need just a reminder of what I’m doing with my life and why, I need only listen to a small part of the life story of a man who inspirited others-whomever they might-simply by believing in them and giving them faith. This allows me to identify myself, and though there is a distance of one thousand plus years, this brings me home.

May Allah SWT bless our Nabi (S), his (S) family, his (S) Companions and his (S) Ummah. ....What a treasure.

muhammadredandblackThe Qur'aan

The first and the most important source of Seerah is the Qur'aan. It is also the most eloquent and the most authentic source of the seerah. It mentions incidents when the Prophet ﷺ was still a child, and for example, the revelation of Surat Al Feel (The Elephant) referred to the year of the elephant and the time when the Prophet ﷺ was still in his mother's womb.

The Qur'aan therefore refers to incidents throughout his life and refers to the people around the Prophet ﷺ. The people around the Messenger ﷺ like his Companions, his wives, the Mushrikeen (polytheists), the Jews and Christians, etc. The Qur'aan tells you something that no other source can tell you. It tells you the inner thoughts of the people. It tells you how all sorts of people were thiniking and what was actually in their hearts, and the biggest of these example is the hearts of the Munafiqoon (hypocrites) and the Yahood (Jews).

The Books of Hadeeth

All the books of hadeeth are considered an important part of the sources of Seerah. Each and every Hadeeth is either a saying, an action, an event, or a characteristic of the Prophet ﷺ and therefore it becomes a part of the life of the Messenger ﷺ. It is a part of the overall Seerah of RasoolAllah ﷺ and with the Qur'aan this is where most, if not all of the Seerah's information lies.

The Classical Books of Seerah

These are books written by either Companions or their Followers from the early generations who wrote books which are specifically for the purpose of compiling the life of the Prophet ﷺ. The first physical book of Seerah was written before any other book of Hadeeth was compiled.

'Urwah ibn Az-Zubayr (d. 92 AH), the son of Asma bint Abi Bakr (d. 73 AH) (Radi Allahu Anha) and Az-Zubayr ibn Al-Awan (d. 36 AH) (Radi Allahu Anhu), grandson of Abu Bakr (d. 13 AH) (Radi Allahu Anhu), and the younger brother of Abdullah ibn Az-Zubayr (d. 73 AH) (Radi Allahu Anhu), never got to see the Prophet (Sal Allahu Alayhi Wa Sallam). He wrote the first tract on the Seerah that we know of.

Abaan ibn Uthman ibn Affan (d. 105 AH), the son of Uthman (d. 35 AH) (Radi Allahu Anhu) wrote a small book on the Seerah as well.

Also Ibn Shihab Az-Zuhree (d. 124 AH) and Hamman ibn Munnabbih (d. 101 AH), a student of Abu Hurayrah (d. 59 AH), wrote books on the seerah.

Probably the most popular and one of the most comprehensive of books known to is on the Seerah is that of Mohammed Ibn Is'haaq who was born in 85 AH and died in the year of 150 AH. He made it his life long passion to study the seerah. He was one of the first people who put immense concentration and focus on the compilation of the seerah. The scholars of hadeeth call him an alright narrator because he didn't specialize in hadeeth. But they call him the Imaam of Seeratun-Nabuwwah.

There is a clear distinction that we have to make between the Seerah and the Sunnah or Hadeeth. This issue is discussed at another place. The Seerah of Ibn Is'haaq is now known as Seerat Ibn Is'haaq. Ibn Is'haaq grew up around the sons and grandsons of the Sahaabah. He also traveled around the Muslim empire and gathered all the information he can regarding the Seerah. He would put any thing and everything in his book regarding the Prophet ﷺ, whether it was important or unimportant. He would put random poetry that would just mention the Prophet's ﷺ name here and there. This is why this book was so comprehensive.

We see that a lot of times the books of Islaam not known to present day Muslims are found in the museums and libraries of the Europeans because when the Europeans would conquer Muslim lands they would take the most valuable things back to their countries. And at that time there was nothing more valuable than the knowledge these books contained. An example was that, one of Ibn Taymiyya's books was found in the museums of Europe recently which has not been known to the scholars of today. Similarly the manuscript of the Seerah of Ibn Is'haaq was found 20 years ago in the libraries of Germany. Only about a third or fourth of the actual book was found.

Abdul-Malik ibn Hishaam (d. 216 AH) wrote a book on the Seerah and it was call Seerat Ibn Hisham. Ibn Hisham came and summarized the seerah of Ibn Is'haaq. The irrelevant material from Ibn Is'haaq as mentioned previously was discarded by Ibn Hisham in his Seerah. Ibn Hisham mentions this in his introduction to his Seerah and he only kept in his book whatsoever he saw important and necessary. When Ibn Hisham came out with his Seerah it was so good and it became popular very quickly. Everyone who wanted to learn the Seerah had this book and was starting to become more and more common and was being found in each and every household. Because of this, within a hundred years or so, Seerat Ibn Is'haaq was no where to be found. It was almost as if it was removed from the face of the earth, until recently.


Another source of Seerah is the books called Shamaa'il. These are books written exclusively talking about the characteristics of the Prophet ﷺ. In Arabic they are known as Shamaa'il. An example of this is the famous Shamaa'il At-Tirmidhee compiled by the great Muhaddith (Scholar of Hadeeth), Aboo Eesa At Tirmidhee (b. 209 A.H. – d. 279 A.H.). It includes the characteristics and the physical description of the Prophet ﷺ like the way his hair was, the way his eyes were, his walking, his talking, his dressing, etc.

Dalaa'il An-Nabuwwah

These are books written about the miracles of the Messenger ﷺ. Dalaa'il An-Nabuwwah by Imam Al-Bayhaqee (b. 384 A.H. – d. 458 A.H.) is probably the most famous among them.

Biographies of the Sahaabah

The biographies of the companions serve to make the Seerah more complete and to fill in some holes. They also give some of the vents surrounding it. An example of this is the story of Salman Al Farsee (d. 35 AH) and his search for the truth which will be mentioned later. Also that of Ja'far ibn Abi Taalib (d. 9 AH) and his conversation with Najaasee, the king of Abyssinia.

The Books of History

The books of history serve as another source of seerah. Examples of these books are, the book on history by Ibn Jareer At-Tabaree and Bidaaya Wa An Nihaaya of Ibn Katheer (rahimahullaah).

prophetpgraveThe following incident took place with the king Nooruddin Mahmood Zinki, may Allah’s mercy be upon him, in the year 557 after Hijrah. He was ruling Greater Syria at that time and he saw a magnificent dream which made him go to the city of Madinah in a hurry.

Nooruddin saw the Prophet Muhammad (sallallaahu 'alaihi wa sallam) three times in one night and each time the Prophet Muhammad (sallallaahu 'alaihi wa sallam) was telling him "O’ Mahmood! Save me from these two individuals," while pointing towards two blond individuals in front of him. The king then summoned his minister before dawn and told him about his dream. The minister said, "This is a matter which may be taking place in Madinah, the Madinah of Prophet Muhammad (sallallaahu 'alaihi wa sallam)."

Nooruddin Mahmoud Zinki prepared himself, and quickly hastened over 1000 mounts and horses, and other than that. Finally he reached Madinah; as he entered it, he entered quietly and secretly with his minster. He then came to Prophet Muhammad's (sallallaahu 'alaihi wa sallam) Masjid not knowing what to do. The minister then said, "Would you recognize those two individuals if you saw them?" He said, "Yes", so he summoned the people to give them charity and to distribute huge amounts of gold and silver to them and said that no one in Madinah should stay behind but must come to receive the charity.

Out of everyone in Madinah, only two people didn’t come to collect the Sadaqah and instead remained close to the Prophet's masjid. These two men were from Andulus (currently Spain) and stayed in the Prophet's Masjid, in a place that faced the Qiblah from the side of the apartment of Prophet Muhammad (sallallaahu 'alaihi wa sallam) - close to the house of 'Umar Ibn Al Khattaab.  When Nooruddin heared of this he summoned them to come for their share of the Sadaqah, they refused and said, “What we have is sufficient. We don’t accept anything”.

Nooruddin stressed  and insisted that they must come and so they were brought. When the minister saw them, he said to Nooruddin, "Are these the same individuals?" Nooruddin turned to the men asked them a bit about who they were and what brought them there. They replied, “We came to be close to the Prophet Muhammad (sallallaahu 'alaihi wa sallam).”

He said to them that they must speak the truth and repeated the question several times until they confessed that they were Christians and that they were on a mission to remove the body of the Prophet Muhammad (sallallaahu 'alaihi wa sallam), in agreement with their associates.

He found that they had dug a tunnel from the side of the Qiblah, by the wall of the masjid in the direction of the Prophet Muhammad's (sallallaahu 'alaihi wa sallam) apartment and they collected the dust of the soil in a well inside their residence.

He then beheaded them outside the Masjid and returned to Ash-Shaam. He commanded that the area around the Prophet Muhammad's (sallallaahu 'alaihi wa sallam) site of burial be dug and that lead be poured into it, so as to prevent anyone from reaching Prophet Muhammad's (sallallaahu 'alaihi wa sallam) site of burial ever again.

When you think of the Messenger of Allah, you think of someone who lived a FULL and HAPPY life, always smiling. Yet, his life could have easily been framed to be one of misfortune and sadness, for if anyone had a reason to be sad, it would have been him (sal Allahu alayhi wa sallam).

Orphan, widower, survived six goes reminds us of the true reality of tests and pain, for they are all aspects of a world that is by definition imperfect and temporary that we may aspire to go to where there is no fear or grief ever again.


You never saw your fathers face,

or knew the warmth of your mothers embrace,

Your grandfathers heart burned with concern,

Yet death would come to him in turn,

None to look up to, so you cast your vision to the sky,

When you speak the truth, it hurts when they say you lie,

Doesn't it? Yet you move on, take it all in stride,

The honest Prophet who by his own people is belied,

With only two pillars of support, an uncle and a perfect wife,

And in the same year, each one would lose their life

Jibreel gave Khadijah his salaam, told her of a house in paradise,

but an Angel other than him, came to your house to collect its price.

You went to Taif, seeking support for the message you need to spread,

They laughed at you, and sent their kids to stone you until you bled.

At Uhud you were deserted, so they struck you with vicious blows,

and rumors were spread about 'Aa'ishah, that caused pain that Allaah only knows,

Your close cousin Ja'far's absence was finally ended, from Abyssinia he would come,

But in one day, he would be martyred with Zayd your adopted son,

And Ruqayyah would pass away, and Umm Kalthoum as well,

You held Ibraheem in your hands, with a heart that breaks and eyes that swell,

Death would ask permission to take your soul but not the souls of those you love,

And you never expressed distress to the tests that came from up above,

The trials made you strong, and for Allah's perfect company you would yearn,

For it is to Allah that we belong, and to Him is our return.


If Prophet Muhammad (peace be upon him) visited you just for a day or two,

If he came unexpectedly I wonder what you would do.

Oh, I know you'd give your nicest room

To such an honoured guest,

And all the food you'd serve him would be the very best,

And you would keep assuring him,

Your glad to have him there,

That serving him in your home,

Is joy beyond compare.


But... when you saw him coming,

Would you meet him at the door,

With arms outstretched to your visitor?

Or... would you have to change your clothes before you let him in?

Or hide some magazines and put the Qur'an where they had been?


Would you still watch the same movies, on your T.V set?

Or would you switch it off, before he got upset?

Would you turn off the radio and hope he hadn't heard?

Or wish you hadn't uttered that last hasty word?

Would your mobile ringtone be the same?

Or would that lead you to shame?

Would you allow him see your profile

Or would that be very vile?


Would you hide all your magazines and music dvds?

And instead take Islamic books and cds out?

Could you let him walk right in,

Or would you have to rush about?


And I wonder if the Prophet (peace be upon him) spent

A day or two with you,

Would you go right on doing,

The things you always do?

Would you go on saying,

The things you always say?

Would life for you continue,

As it does from day to day?


Would your family squabbles,

Keep up their usual pace,

Would you keep up each and every prayer

Without putting on a frown?

And would you always jump up early

For prayer at dawn?

Would you sing the songs you always sing?

And read the books you read?

And let him know the things like facebook on which,

Your mind and spirit fed?

Would you take the Prophet (peace be upon him) with you

Everywhere you plan to go?

Or, would you maybe change your plans,

Just for a day or so?

Would you be glad to have him meet

Your very closest friends?

Or, would you hope they stay away

Until his visit ends?

Would you be glad to have him stay

Forever on and on...

Or would you sigh with great relief

When he at last was gone?

It might be interesting to know,

The things that you would do...

If Prophet Muhammad (peace be upon him) , in person,

Came to spend some time with you.


Allah the Most Wise Says:

“Verily in the Messenger of Allah you have a good example for him who looketh unto Allah and the Last Day, and remembereth Allah much."

(Quran 33:21)

rasoolIn the name of Allah, the Merciful, the Compassionate

(94:1) (O Prophet), Did We not lay open your breast

(94:2) and relieve you of the burden

(94:3) that had well-nigh broken your back?

(94:4) And did We not exalt your fame?

(94:5) Indeed, there is ease with hardship.

(94:6) Most certainly, there is ease with hardship.

(94:7) So, whenever you are free, strive in devotion,

(94:8) and turn to your Lord with longing.











Seeing the Prophet (peace be upon him) in a dream is a blessing from Allah because it is a true dream. Abu Huraira (may Allah be pleased with him) narrates: The Prophet (peace be upon him) said: "Whoever has seen me in a dream, has in fact seen me, for Satan does not appear in my form" (Sahih Muslim, vol. 4 p 1225 no 5635)

Seeing the Prophet (peace be upon him) in a dream is a blessing from Allah because it is a true dream.

There is no doubt that this hadith is authentic and reliable, and thus cannot be denied or distrusted; but there are, however, some points which should be noted concerning its meaning:

(a) The hadith indicates that Satan can enter the dreams of human beings in various forms and invite them to misguidance.

(b) The hadith states that Satan cannot take the actual form or appearance of the Prophet (peace be upon him)

(c) The hadith also confirms the fact that the Prophets (peace be upon him) form may be seen in dreams

Since the Prophet (peace be upon him) made this statement about dreams to his companions, who were familiar with his appearance, it means that if one who knows EXACTLY WHAT THE PROPHET (peace be upon him) LOOKS LIKE, sees something fitting that description in a dream, he can be sure that Allah has blessed him with a vision of the Prophet (peace be upon him) [Imaam an Nawawee quotes al-Qaadee expressing this opinion. See Sahih Muslim Sharh an Nawawee vol. 8 p30].

After quoting the hadith on seeing the Prophet (peace be upon him) in a dream, Ibn Seereen was reported in Sahih al Bukhari as saying:

"Only if he sees the Prophet (pbuh) in his actual form" [Bukhari vol.. 9 p104 no 122, Abu Dawood vol. 3 p 1396]

It was also reported that when someone told Ibn Seereen that he saw the Prophet (peace be upon him) in a dream, he would ask the person to describe whom he saw. If the person mentioned characteristics known to Ibn Seereen, he would tell him that he had not seen the Prophet (peace be upon him). [Fath al Baaree vol. 12 p400].

Kulayb also reported that once he told Ibn Abbas that he had seen the Prophet (peace be upon him) in a dream and Ibn Abbas asked him to describe whom he saw. When he mentioned that the figure looked like al Hasan ibn Alee, Ibn Abbas told him that he had in fact seen the Prophet (peace be upon him) [Fath al Baaree vol. 12 p400]

One of the Quranic transcribers, Yazeed al Faarisee, related that he saw the Messenger of Allah (peace be upon him) in a dream during the era of Ibn Abbas and informed him. Ibn Abbas said, "Allahs Messenger (peace be upon him) used to say, 'Satan is unable to imitate my form, so whoever dreamt that they saw me, actually saw me'. Can you describe the person that you saw?" Yazeed replied,

"Yes. I saw a man of medium height, of light brown hair, with a nice laugh, black eyes, a nicely rounded face. His beard filled from here to here (from one cheek to another) and almost filled his neck" [at this point the haidth narrator, Awf, interjected that he could not remember the other characteristics Yazeed mentioned].

Ibn Abbas said, "If you saw him while you were awake you wouldn't have been able to describe him better!" [al-Fath ar-Rabbaanee bol 17, p 225, nt1]

Allah has denied Satan the ability of taking the actual form of the Prophet (peace be upon him). However, it is possible for Satan to appear in the dreams of those unfamiliar with the Prophets (peace be upon him) appearance, and claim that he is Allah's Messenger.

The narration of Ibn Abee Aasim from Aboo Huraira that the Prophet (peace be upon him) said, 'Whoever sees me in a dream has seen me, for I may be seen in every form' is not authentic according to Ibn Hajar - see fath al-baarree vol. 12 p400. He may then prescribe religious innovations for the dreamer or inform him that he is the Mahdee (the awaited reformer) or even Prophet Jesus, who is to return in the last days.

The number of individuals who have started religious innovations or made such claims based on dreams, are countless. People are particularly inclined to accept such claims because of their misunderstanding of the above mentioned hadith.


What If the Prophet Added You as a Friend?

Would you press accept?

Or would you stay awake late at night, pondering it before you slept?

Will you be tempted to press ignore?

... Will you feel at war?


Will you feel happy that the Prophet thought of you as a part of his Ummah, his friend?

Will you start to make amends?

Or will you be worried about what he will think of your profile?

Will it become your biggest trial?


Will you finally delete that horoscope application?

Will you change your favourite quotes to glorify creation?

Will you delete those late night webcam pictures without the hijab?

Will you look at your life and feel a stab?


As you add the qu’ran as your favourite book?

Will you feel like a fake, a crook?

Will you take a few days to make sure everything is within Islamic law?

Will your heart finally begin to thaw?


Will you delete your old conversations?

Or will you feel nothing at all and continue following your temptations?

Will you press ignore, And not think about it anymore?


No reason to worry about that possibility occurring

The Prophet has long departed

But Allah is always there Watching you and listening to your prayers


You don’t need to add Him as your friend instead think of Allah,

you can never hide or pretend He doesn't need your permission to view

Your wall-to-walls, your pictures, your comments, and your statuses too

The Project

ptimeCountless biographies of the Muhammad, who according to Muslims is the last Prophet sent as a mercy to all of mankind, already exist. The present work: Prophetic Timeline, an interactive timeline of Prophet Muhammad’s life, does not aim to compete with classical nor contemporary sources but rather use them to showcase his life in a unique interactive manner.

The content within the timeline focuses moderately on details of the accounts and historical facts but liberally seeks to draw out the deeper meanings, lessons and wisdoms of these events, which are applicable to the people of the 21st century as they were 1400 years ago.

More is known about Muhammad’s life than that of the founder of any other major faith, yet his story is frequently misunderstood, even deliberately distorted. It is the ambition of the Muslim Research & Development Foundation (MRDF) to create a product which would bring to light the character and personality of the Prophet in an unprecedented way. It is hoped to be a stepping stone towards attaching a social stigma to blasphemous, vulgar speech about the Prophet which the 21st century is witnessing all too often.

Timeline Features

The user will be able to access five main areas of information:

Events: The most pivotal events that took place during the life of the Prophet in chronological order, along with the important developments before his birth. As such, the timeline spans three eras: Pre-Prophethood, Makkan, and Madinan.

Audio: The ability to experience a high quality (BBC studio) voiceover recording, in true ‘audiobook’ style, bringing the events to life in an unprecedented way.

Lessons & Wisdoms: An opportunity to benefit from the deeper meanings, wisdoms, and lessons extracted from events, bearing great historical significance.

Edicts & Rulings: Elucidating the particular context and background to Quranic revelations and religious injunctions particular to a period. For instance, the obligatory injunction of fasting 2AH, and prohibition of wine in 4AH, etc.

Contentious Narratives: Narratives, past and present, aimed at misrepresenting the character of the Prophet, are examined and polemical rebuttals given, seeking to address some of the most widely held misconceptions about Muhammad (peace be upon him).

Access Link:

question23In the Arabic language the word "Seerah" comes from saara yaseeru. Linguistically, it means to travel or to be on a journey. When we’re talking about someone’s seerah we’re talking about that person’s journey through life. You are talking about the person’s birth, the events surrounding it, his life and his death, and you are also studying the manners and characteristics of that person. In modern times we still call it Seerah, like a resume is called a Seerah or Seerah Dhaatihi in the Arabic language.

In Islamic sciences or the Sharee’ah, Seerah means the study of the life of the Prophet Muhammed (sall Allahu 'alayhi wa sallam), the Last and Final Prophet and the Messenger of Allah. It is the study of his life and all that is related to him. The information related to him would be like the events and aspects surrounding his biography. This would include knowledge of events that preceded his birth, his interactions and dealings with his companions, his family, the people around him, and also the events that occurred shortly after his death. No book of Seerah stops at the death of the Prophet (sall Allahu 'alayhi wa sallam), it goes a little further in time or a few events further. Also, any Seerah book usually talks about the Prophet's (sall Allahu 'alayhi wa sallam) birth, his parents, his lineage, his tribe, and people that lived before him and the major events that took place around his birth. Usually when a book on someone’s biography is written it is imperative that a little information about the people that the subject interacted and death with. The Seerah of the Prophet (sall Allahu 'alayhi wa sallam) is no exception, it includes knowing about his companions, the disbelievers, the hypocrites, and the People of the Book that he interacted with.

May Allah’s Peace and Blessings be upon the Prophet (Sal Allahu Alayhi Wa Sallam), his family, his companions, and those who follow his path until the Day of Judgment. Aameen.

muhammad-moonThe Meaning of Salaat on the Prophet:

The Salaat of Allaah upon His Prophet has been interpreted to mean His praising of him before the angels, while the Salaat of the angels upon him has been interpreted to mean their supplication for him. This is the way Abul-'Aaliyah (radyAllaahu ‘anhu) has defined it as mentioned by Al-Bukhaaree in his Saheeh in the introduction of the chapter on "Verily, Allaah and His angels send their Salaat upon the Prophet. O you who believe, send your Salaat upon him as well as Salaam." [Surah Al-Ahzaab: 56]

Concerning the explanation of the angels' sending Salaat upon the Prophet, Al-Bukhaaree reported the following saying of Ibn 'Abbaas (radyAllaahu ‘anhu), after mentioning the (above) interpretation of Abul-'Aaliyah:

"To 'send their Salaat' means to send their blessings."

Meaning: They supplicate for him to be blessed.

The Salaat of Allaah on the Prophet (sallAllaahu ‘alayhi wa sallam) has also been explained as meaning His Forgiveness and Mercy on him. Al-Haafidh Ibn Hajr quoted many narrations (from the Salaf) in his Fat'h-ul-Baaree concerning this. He afterward commented on the Salaat being defined as such, saying:

"The most preferable and likely of these opinions (concerning the definition of Salaat) is that which was mentioned previously from Abul-'Aaliyah that the meaning of Allaah's Salaat on His Prophet is His praising and honoring of him, while the Salaat of the angels, as well as everyone else, upon him means their requesting the same thing (i.e. praise and honor) for him from Allaah. However, what is intended here by their request is that of an increase in praise and honor and not the same amount as intended by the original Salaat."

Al-Haafidh (Ibn Hajr) said: "Al-Haleemee said in ash-Shu'ab:

'The meaning of Allaah's Salaat on the Prophet is His extolling of him.'

So what is meant by our statement: 'Allaahumma Salli 'alaa Muhammad' is 'O Allaah, Exalt Muhammad.' What is intended by this is: Extolling him in the worldly life with the highest form of remembrance, while manifesting his Religion and preserving his legislation. As regards to the Hereafter, what is intended by it is that he (sallAllaahu ‘alayhi wa sallam) be given tremendous reward, granted the ability to intercede on behalf of his ummah and that his virtue be manifested in the praiseworthy station.'

So based on this, what is meant by Allaah's statement "Send your Salaat upon him" is: "Invoke your Lord to send His Salaat on him."

The great scholar, Ibn Al-Qayyim said in his book "Jalaa-ul-Afhaam fis-Salaati was-Salaam 'alaa Khair-il-Anaam" while discussing the meaning of the Salaat of Allaah and His Angels on His Messenger (sallAllaahu ‘alayhi wa sallam) and His commanding the believing servants to send their Salaat on him, after refuting the claim that the meaning of Salaat is Mercy and Forgiveness:

"Rather, the Salaat that the people were commanded with in it - i.e. the ayah in Surah Al-Ahzaab - is a request to Allaah that he implements what He has informed us about concerning His Salaat and the Salaat of the Angels, and that is: Praising him, manifesting his virtue and nobility, and seeking to honor and elevate him." So it consists of a notification and a request. This asking and supplicating on our part was called "Salaat on him" for two reasons:

First: It entails that when a person sends Salaat on him, he is praising him and extolling the mention of his virtue and nobility, as well as desiring and loving for Allaah that He do the same. So it consists of a notification (i.e. of a person's praises) as well as a request (from Allaah that He send His praises).

Second: Such an action was called Salaat from us due to the fact that we are asking Allaah to send His Salaat on him (i.e. the Prophet). So therefore, the meaning of Allaah's Salaat on the Prophet is His praising of him in order to elevate his remembrance and rank with Allaah, while the meaning of our Salaat on the Prophet is: Asking Allaah to do that (i.e. the above) for him." [End of Ibn Al-Qayyim's words]

The Meaning of Salaam on the Prophet:

As for the meaning of Salaam on the Prophet (sallAllaahu ‘alayhi wa sallam), Al-Majd Al-Fayrooz Abaadee said in his book As-Silaatu wal-Bushr fis-Salaati 'alaa Khair-il-Bashr:

"It means: As-Salaam - which is one of Allaah's Names - be upon you. And the interpretation of that is: 'May you not be void of goodness and blessing, and may you be safe from detestable and harmful things.' This is since a Name of Allaah is only mentioned upon certain things in the hopes of gathering all of the meanings of good and blessing for those things, and to remove the occurrence of defects and corruption from those things.

It is befitting that the Salaam (here) take on the meaning of Salaamah (i.e. peace/safety). Meaning: May Allaah's divine decree on you be that of peace and security - i.e. May you be safe and secure from blemishes and defects.

So if you say: 'O Allaah, send your Salaam on Muhammad', then what you intend from this is: 'O Allaah, decree for Muhammad - with regard to his Call, ummah and remembrance - safety and absolvement from every defect. Thus throughout the passage of time, let his Call increase in status, his ummah in numbers, and his remembrance elevation.'"


You’re the best person I’ve ever known, the best friend I’ve never met

Your sincerity to me is blinding enough to completely canvas the world around me

with drapes that read, respect, honor, focus, protect..

and leaving a window so that I can zoom in on the important things,

and yet those are the things that I forget, or neglect,

…I will do better.


Your Ummah is fine, not because of me or mine, or wounds that heal with time,

those who’d die for a dollar sign, but because of promises divine,

and so when we feel that we’re at our worst,

and our sadness would cause our hearts to burst, 

it feels like there are times,

when there are angels within our lines.


Or maybe hovering over squares,

with chants of freedom in the air,

And though tyrants step on our necks 

We smile…for history has always been on our side..

Yours is an Ummah that simply doesn’t die..


I’m sorry for my weakness.

For every time I’ve been ashamed of your name, and asked someone to call me Mo,

For not knowing enough about you to defend you when they drew cartoons, or accused you with

the most heinous of accusations..

For not getting over my distaste of reading and waiting for hollywood to put you on the big

screen so I can know about you.


As if Steven Spielberg, Mel Gibson, and Johnny Depp could somehow recreate the twinkle in

your eye,or a beautiful bead of sweat as it scaffolds on your forehead, frantically fighting

gravity not wanting to fall off your body.


I keep thinking of seeing you, and wonder if you would smile at me…

the thought gives me goosebumps..


You told me to meet you at the pool, so on that day, I hope and pray

that I can see you through the crowd,

that no angels barricade me as I sprint at break neck speed,

I hope you recognize it’s me.


I will crowd the companions to get access to your vision.

I will obey my thirst and quench it from your hand, so until that day I will pray…

I will stand and I will pray,

as if my feet are holding the earth from splitting.


If I make it, I cry at the thought of seeing you.

For I know the words that I used to read out of all too thin pages,

will do no justice, to your face, your scent, your touch, your voice.


My Messenger of Allah has always existed between the curves and dots of the

Arabic alphabet, So Muhammad ibn Abdillah in 3D and whatever other dimensions the hereafter

brings with it, will be an overboard of senses.


I will fall in love with your shadow,

and will tell Ali that his description did not do justice,

and tell my mother Aisha, that we heard her story of how you passed away between her chin and

her chest, 

over and over and over again, 

and it made us cry every single time.


For there was no disaster that we suffered more

than what we suffered before our souls merged with flesh,

of entering an Earth that was without you,

Does the sky even recognize us anymore..


And I will sit in the shade of your smile,

and ask you your story directly from your mouth,

as we sip from Salsabil, ice cold,

and would be deeply embarrassed if you asked me for mine,

Cuz I never did anything right, other than loving you

and then..if you let me, I would love..

for a hug.

{Say: "If you (really) love Allâh then follow me, Allâh will love you and forgive you of your sins.

And Allâh is Oft-Forgiving, Most Merciful."} (Aal 'Imraan [3]:31)


The sound of this duff is silent and only I know,

That within my heart it beats love with a rhythmical flow,

For as I read the biography of the Rasool I came to know,

That without a doubt he was the last Prophet sent after many in a row.


Yes, his Character was so pure… just like snow,

His shoulders testified so that all would recognize him and know,

That he was the lofty Messenger, sent to mankind as a whole,

Even to the people who had then stooped and even now, stoop so low.


Allah (Almighty) even, by the pointing of the Prophet’s finger, parted the moon,

For a people to witness the truth of this Message which was to spread soon,

Around the world so quickly, like the period between morning and noon!


Sall Allahu ’alyhi Wa Sallam…


They even buried their female children under the earth so low,

Various tribes were full of hatred - to each other a foe,

But he was sent so that we’d worship Allah united in a row,

Although, in spreading his message, we have become so slow,

Disunited, quarreling and in a row.


If only we’d know,

Realize and begin to spread his message and sow,

The seeds of goodness that to us he did show.

Peace and blessings be upon his soul,

For truly his way saves many from the hellfire’s burning, blazing and devouring hole.


From within the sons of Adam his mention has great height,

The skies were lucky to witness his like,

In the world it is rare to witness such a sight,

Let’s learn about his life and hold on to it tight,

For by this we will be following the divine guidance full of light.


Sall Allahu ’alyhi Wa Sallam…


So what is this that so many Muslims are sowing,

Into this deen without thoroughly thinking, studying and researching,

Just blindly following what people are saying,

Without knowledge so many are innovating,

Away from his guidance we are moving,

For, the Sahaabah loved him so much and weren’t into tainting,

The deen of Allah that is to be followed without hesitating.


Whatever is added to our deen - which we refer to as Bid’ah - innovating,

The Prophet clearly said it will be rejected and not accepted.

In fact, on the Day of Judgment the angels will be shoving,

Those who innovated, away from the Kawther, which will be shining and glowing.


The Prophet (peace be upon him) will stand and we will, Allah Willing, see him,

But then, the chance of the innovators drinking from his hands will be dim,

Now’s the time, don’t just hope by wishful thinking that you will win,

On a day when will become apparent each and every sin.


So dear Muslim, please consider,

Whether your actions are in line with the Sunnah,

For we love the Rasool and insha’Allah will meet him sooner or later,

And we both know that none of us is to his way a hater or an objector.


Sall Allahu ’alyhi Wa Sallam…


So, dear Muslim, by Allah! The silent duff continues to beat,

“..Sall Allahu ‘alyhi wa Sallam..”, to the heart so refreshing and sweet,

Desiring the company of the Prophet, and of his Companions, for us to meet,

After the trials and tribulations of this world and its testing heat.


O Allah expand our good deeds even those as small as a grain’s wheat!

Allow us to eat from Paradise’s fruits, so sweet,

Give us, within the highest Paradise, next to the Prophet (peace be upon him) a seat,

In which there will be no pain, no hurt and no deceit.


Nothing will be incomplete or in a boring way repeat,

You’ll walk within its beautiful meadows and enlightened streets,

And there you’ll see the Prophet’s house… from you away now only a few feet,

Joy upon joy, treat upon treat!


Sall Allahu ’alyhi Wa Sallam…


So, today and every day, let’s send our salutations his way,

Especially on the blessed day of Friday,

So that it may reach him without delay,

Thus we’ll be saved from great dismay.


In this way we will gain rewards within each and every passing transient day,

And, Allah Willing, we’ll become more focused and saved from going astray,

Because we’ll be following the Prophet’s say,

And hence allowing his Sunnah to take us away,

From the devil’s deceit which has made so many sway,

From the Straight path and its way.


Sall Allahu ’alyhi Wa Sallam…


You never know…

This repetitive duff, which seems like something small,

May become a barrier, a wall,

Preventing you from hell and its destructive fall.


O Allah forgive us! For surely we must hear either Paradise's or Hell's call,

That’s why we must ask Allah to forgive us all,

And to follow the Prophet’s call,

Each and every one of us... all-in-all.


Abdullah ibn Al-Mubarak used to often stay at home, so he was asked, "Don’t you get lonely?" He replied,

"How can I get lonely when I am with the Prophet (salla Allahu alayhi wasallam, i.e. I read his hadith)?"

(Ibn ‘Asâkir, Târîkh Dimishq Vol. 32 p458.)


Even if I were to spend my whole life,

Fighting off the soul’s strife,

Completing the day-to-day chores of a wife,

But studying the Prophetic Narrations with a heartfelt drive,

By the Will of Allah, the Most Wise,

I’d surely have made the most of my life.

Each time the soul endures,

The painstaking hours by which to adore,

Each word from the ahaadeeth of the Prophet of our Lord,

Allowing each breath and heart beat to run with it in unison and flow,

Pushing away the sadness and worries deep inside below,

By walking into a door,

Not only travelled by me, but also by many of those who lived afore.

I wasn’t given the chance to live in his time,

Nor see the Prophetic seal, the Prophetic Sign,

But I will strive hard to go back in time,

And live those moments through the narrations passed down in line…

Regarding the man who was the last Prophet before the end of time.

Then, just maybe, maybe I will see him,

Allah is All Forgiving, although right now the chances seem dim,

For I have a lot yet to learn and win,

But I hope that I am on the path, even if it’s just virtually on the brim,

Of catching on to something great,

By studying about him and refuting those who hate

His Noble ways, before it’s too late.


O Allah make me not wait,

Till the hereafter to see him, make it in my fate,

That I see him in this life within my dreams,

Beams upon beams, light upon light,

To take away my heart’s plight,

And give me the drive to study, teach, write and cite,

Although I know I’ll never truly fulfil his blessed right.


Even if I were to spend my whole life on this path,

I ask Allah for sincerity, His Pleasure and to save me from His Wrath,

So that although I came from the last,

I hope to be among the first to run into Paradise

….at last.


It was once said to ‘Abdullah b. Al-Mubârak, “O Abû ‘Abd Al-Rahmân, you often sit alone at home.” He said,

“I am alone? I am with the Prophet – Allâh’s peace and blessings be upon him – and his Companions.” Meaning: reading hadîth. (Ibn ‘Asâkir, Târîkh Dimishq Vol. 32 p458.)

Shaqîq b. Ibrâhîm reports:

It was once said to ‘Abdullah b. Al-Mubârak, “After you have prayed with us you don’t sit with us?” He replied,

“I go and sit with the Sahâbah and the Tâbi’în.”

We said, “And how can you sit with the Sahâbah and Tâbi’în (when they have all passed away)?” He replied,

“I go and read the knowledge I have collected, I find their narrations and deeds. What would I do with you? You sit around backbiting people.” (Al-Dhahabî, Siyar A’lâm Al-Nubalâ` in his biography of ‘Abdullah b. Al-Mubârak)

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silver_islamic_mens_ringSome people insist that it is a Sunnah to wear a ring, citing the Prophet’s (peace be upon him) example and saying that the Prophet’s companions did the same. We have a large number of Hadiths mentioning the Prophet’s action on this point. We need to look at these in order to establish whether wearing a ring is a Sunnah, or only recommended, or merely a permissible thing that carries no special importance. The first Hadith we look at is reported by Ibn Umar: “The Prophet acquired a gold ring and he used to wear it in his right hand. People did the same, acquiring gold rings. The Prophet discarded his ring and said: ‘I will never wear it.’ People also discarded their rings.” (Related by Al-Bukhari and Muslim.)

This Hadith mentions an event that took place before the prohibition of wearing gold and silk by men. The Hadith makes clear that wearing gold is unacceptable in Islam. The Prophet wore his ring for a short period, then he learned that it was unacceptable and he discarded it, saying he would never wear it again. This is an indication of disapproval that does not indicate prohibition. The prohibition is made clear in a Hadith which mentions that the Prophet held a piece of gold in his right hand and a piece of silk in his left hand and said: “These two are forbidden to men of my community, permissible for women.” This is certainly a definitive statement, with clear prohibition of gold and silk for men.

Rings can be made of other material. Indeed the Prophet used a ring of silver. Anas reports: “When the Prophet wanted to send a letter to the Byzantines, he was told, ‘They will not read your letter unless it carries a seal.’ He acquired a ring made of silver and carved on it ‘Muhammad Rasool Allah,’ which means ‘Muhammad, God’s Messneger’. I can now see its whiteness in his hand.” (Related by Al-Bukhari, Muslim, Abu Dawood and Al-Tirmidhi.)

These two Hadiths are confirmed by two more reported by Abdullah ibn Umar: “The Prophet acquired a ring made of silver which he used as a seal, but did not wear.” (Related by Al-Tirmidhi.)

“The Prophet acquired a gold ring, but then discarded it, then he acquired a silver ring and carved on it ‘Muhammad Rasool Allah.’ He said: ‘No one should carve the same as I have carved on this ring of mine.’ When he wore it, he would turn its stone inside to make it next to his palm. This was the ring that fell in the Arees well when Muayqeeb had it.” (Related by Muslim and Al-Tirmidhi.)

These four Hadiths give us a clear picture. The Prophet first had a gold ring, but he did not wear it long before discarding it. This was not an uncommon thing by the Prophet. He might do something then stop it to indicate disapproval. Thus the disapproval will come on the basis of an experience which might tell the Prophet that it is better left out. In the case of gold rings the disapproval was carried further, to indicate clear prohibition for men, specifically stated in another Hadith. We then learn that the Prophet acquired a silver ring, and this time it was needed for a specific purpose. He wanted to send a message to the Byzantine emperor calling on him to adopt Islam. He was told, however, that without a seal his message would not be entertained. Therefore he had his ring carved so as to serve as a seal. Hence he is reported to wear it only sparingly.

Many other Hadiths speak of the Prophet’s rings, but they confirm what we have already stated. It is useful, however, to quote as many as possible of these Hadiths. Anas reports: “The Prophet’s ring was made of silver, and its stone was part of it.” (Related by Al-Bukhari.) In two other authentic reports by Anas, the Prophet’s silver ring had an Abyssinian stone, which he turned to the inside of his hand.

Anas also reports that “The carving on the Prophet’s ring was in three lines: Muhammad in a line, Rasool in another, and Allah in a line.” (Related by Al-Bukhari, Muslim, Abu Dawood, and Al-Nassaie.) This is further clarified by a report mentioning that the name of God, Allah, was in the top line, and the Prophet’s name, Muhammad, was in the bottom line. This is because the Prophet did not wish his name to be above God’s name.

Further Hadiths reported by Abdullah ibn Jaafar and Jabir confirm that the Prophet used to wear his ring in his right hand. Anas also confirms this and adds that the stone was turned inside, so as to be next to his palm. However, this was not always the case, as indicated by the following Hadith reported by Anas: “The Prophet used to wear his ring in this finger, pointing to his little finger of his left hand.” (Related by Muslim.) This is confirmed by the following report by Abdullah ibn Umar: “The Prophet used to wear his ring in his right hand, but later he changed, wearing it in his left hand.” Another report by Ibn Umar states: “The Prophet used to wear his ring in his left hand, turning its stone inside.” (Related by Abu Al-Shaykh.)

These Hadiths mean that the Prophet did not wish to maintain a single pattern. This was part of his style, changing patterns in order to indicate their permissibility and that there is no particular preference. The only thing that we note to have been consistently done by the Prophet with regard to wearing a ring is that he turned the stone inside. This is because the stone is the most attractive part of the ring, and it is often the part that invites admiration. The Prophet always preferred what was ordinary, and not particularly eye-catching or showy. However, he did not indicate that people should wear their rings with the stone turned inside.

Moreover, he wore his ring at times in his right hand, and in his left one at other times. This tells us that both are perfectly permissible.

courtroomBritish politicians frequently boast about how the foundations of ‘modern’ British law are rooted in the Magna Carta declaration of 1215. The logic being that the world did not know justice until King John put his seal on the Magna Carta on 15 June 1215 and so ‘modern’ British laws derived from the Magna Carta deliver justice even today and they remain a shining example to the rest of the world, especially the ‘backward’ African and Asian countries. The Magna Carta essentially states that no man shall be deprived of his liberty (i.e. imprisoned) or exiled from the land (i.e. extradited) without the lawful judgement of his peers (i.e. a fair public trial in which he is allowed to give his side of the story). For medieval 13th Century England that was still deep in savagery and barbarism it can be said that the Magna Carta was a big achievement.

Yet the truth is that some 600 years earlier an advanced civilisation in East Africa had been practically implementing the principles of justice found in the Magna Carta. But you wouldn’t know it because black African ‘savages’ teaching justice to ‘sophisticated’ white earls does not look too good in a school History textbook. The basic principle of justice that this 7th Century black African civilisation realised is that you cannot punish someone without giving them a fair trial in which you allow them to give their side of the story.

One of the earliest recorded extradition trials in international case law is Jafar bin Abi Talib and others vs Government of Quraish in the Royal Court of Justice of Abyssinia, 615 C.E. In the year 615 of Christian era, a group of Muslims fled torture and religious persecution in Makkah and migrated to Abyssinia (modern day Ethiopia) to seek sanctuary in the kingdom of the righteous Christian King Negus. The 16 Muslims were led by Jafar bin Abi Talib (may Allah be pleased with him), the cousin of the Prophet Muhammad (peace be upon him). They had only just arrived in Abyssinia when the Government of Quraish sent an extradition request seeking the return of the group to Makkah. Amr bin Al-Aas QC (Quraish Counsel) with junior counsel Abdullah bin Abi Rabia were sent to Abyssinia to advocate for the men’s extradition.

The court convened one morning in the packed Royal Court of Justice of Abyssinia and presiding over the matter was the Honourable King Negus himself due to the seriousness of the matter. Amr bin Al-Aas QC, opening for the prosecution, laid out the basic facts of the case against the Muslim group. He stated that they were apostates who had abandoned the religion of their forefathers and so should be extradited back to Makkah.*He further added that since the Tribe of Quraish and the Kingdom of Abyssinia were major allies, under the terms of the Extradition Act 2003 Category 2 legislation no prime prima facie evidence had to be presented in order to seek the group’s extradition.*

King Negus adjourned the court for a few moments whilst he conferred with his bishops. The bishops told him,

“They speak the truth, O King. *The Quraish are our strong allies, they respect human rights and all international laws, treaties and conventions. Besides, extradition between strong allies is a major tool in the fight against terrorism and revolt.* Send them back to the Quraish so that they themselves might judge them.”

King Negus, who was renowned for his fairness and justice, grew angry at the suggestion of the bishops and said:

“No! By God, I will never surrender them to anyone until I myself question them about what they have been accused. *Our Kingdom is founded upon justice, fairness, equality and the rule of law. It is not founded about injustice, prejudice, bias and the law of the jungle like 2003 Britain. The Extradition Act 2003 Category 2 legislation may apply to a backward, uncivilised nation like 2003 Britain but here in 615 Abyssinia we do not extradite people without the presence of prima facie evidence and without allowing the accused to defend themselves in a fair trial here first. *If the allegations made by the Quraish are true then I will hand over these men to them. If they are not true then I shall never extradite them; I shall protect them for as long as they desire to remain under my protection.”

King Negus then invited Jafar bin Abi Talib (RA) to testify for the defence. Jafar addressed the court by recalling the depths of ignorance, immorality and barbarism that his people used to live in until Allah raised among them a man, Muhammad bin Abdullah, the Messenger of Allah (peace be upon him).

“This man,” Jafar described, “called us to worship Allah alone, forbade us the worship of idols, enjoined us to speak the truth, fulfil our trusts, respect the ties of kinship, render the rights of our women, neighbours, orphans and animals and forbade us from all evil. In return our people persecuted us, tortured us, drove us from our homes and seized our wealth to make us return to idol-worship. Therefore, as a last resort we have come to your land hoping that you will protect us from persecution…”

Following substantial cross-examination by King Negus that lasted into the next day, the King retired to consider his verdict. When the court reconvened the King delivered his verdict by first addressing the prosecution.

“Go! For, by God, I will never surrender them to you.”

He then turned to the group of Muslims and said

"Go, for you are safe and secure! Whosoever obstructs you will pay for it and whosoever opposes you will be punished. By god, I would rather sacrifice a mountain of gold than that any of you should come to any harm.”

Thus ended one of the earliest recorded extradition trials in history. The prosecution thought that it would be easy to win the case in the absence of any prima facie evidence, especially when they tried to play the ‘strong ally’ card. However, their efforts were frustrated when the judge, a righteous and fair judge who was also a good Christian, demanded to hear the other side of the story. Once he had heard the other side he concluded that the extradition request from the Quraish was ill-intentioned and politically motivated and so he threw out the request.

The 7th Century Abyssinians were not the first to understand that it is not possible for a judge to deliver justice between the accuser and the accused without hearing both sides of the story. The early scriptures are replete with examples of fair judges who allowed the accused to defend themselves before passing judgement. Abraham’s people asked him if he had indeed destroyed their idols before they threw him into the fire. Joseph’s master heard both the testimonies of Joseph and a servant witness before dismissing Zulaikha’s false allegation of attempted rape. David was harshly rebuked by Allah for passing judgment in the case of the two brothers (who owned 99 ewes and one ewe respectively) before hearing both sides of the story. The examples are numerous.

The Magna Carta was therefore, in 1215, nothing new and nor was it a big deal. Several millennia before the Magna Carta ancient civilisations knew full well that there can never be justice without allowing the accused to defend themselves. To punish, imprison or extradite someone without allowing them to defend themselves is not only unjust and abominable: it is unprecedented in the history of humankind. The British Government can punish, imprison, torture, and extradite people without trial if it so wants but whilst doing so it should keep its mouth firmly shut about democracy, justice, human rights and the rule of law. We should sort our own backyard out first before trying to ram ‘democracy’ down the throats of dead Iraqis. And perhaps we should also learn a few tips on justice from the 7th Century black Abyssinians whilst we are at it.

(Note: the words in asterisks * were not actually spoken by the individuals.)

MuhammadSAWS1Ibn Al-’Arabi Al-Maaliki said: ‘I once invited Shaikh Abu Bakr Al-Fihri in Muharras Ibn Ash-Shawwa’ at Ath-Thagr. Abu Bakr was of those eminent Shaikhs who earnestly followed the Prophet’s example in raising his hands in Salaat. He arrived at the Thagr where I teach.

The Shaikh entered the mosque and stood in the first row. And I was standing at its end near a window looking over the sea to enjoy the breeze. In the same row, there were the chief of the sea crew Abu Thamnah, his deputy and some members of the crew waiting for the Imaam to lead them in the Salaat.

During his [Naafilah] Salaat, the Shaikh raised his hands when doing Ruku‘ and when raising from it. Abu Thamnah addressed his companions: ‘Do you see what has this eastern done?! Go and Kill him and throw his body in the sea and let no one see you’. Hearing this, I felt that my heart jumped into my throat and said to them: ‘Subhaana Allaah, this is the great Faqih of our time, At-Turtushi’.

They asked: ‘Why does he raise his hands then?’

I said: ‘This is the Prophet’s (saw) Sunnah and Imaam Maalik’s Mathhab as is narrated by the scholars of Madinah(*)’. Then I tried to keep them calm and quiet till the Shaikh finished his Salaat. We, then, returned back to the residence at the Muharris. The Shaikh noticed my anger and inquired about the reason. I told him the whole thing. He, then, laughed and said:

‘Indeed, I wish to be killed following the Sunnah’.

I said: ‘You should not do this; you are in a town where if you follow this Sunnah you will be killed’. He then said:

‘Leave aside this idle talk and lets discuss something more useful’.(1)


(*) Ibn Abdil Hakam said: ‘Ibn Al-Qaasim was the only one to relate from Maalik that he used not to raise his hands in Salaat. We believe in the opposite’. See: “Al-Qawaanin Al-Fiqhiyyah” (p. 64).
(1) “Ahkaamul Qur’aan” (vol. 4 / p. 1900). It was also mentioned by Al-Qurtubi in “At- Tafsir” (vol. 19 / p. 279) and Ash-Shaatibi in “Al-I‘tisaam” (vol. 1 / p. 295).


Taken from "The Clarified Ruling Of Mistakes Done In Salaah" By Sh. Mashhur Hasan Aal Salmaan, p. 95.

Shaykh Saleh Al-Meghamsi (may Allah preserve him), Imam of Masjid Quba in Madinah, went through such a humbling, lesson-laden moment that leaves us with much to reflect on.  He relates his story saying:

heartm1I was in the intensive care unit, just beginning to regain consciousness after undergoing a 24 hour open-heart surgery, when the nurse in charge of me noticed a change in the blood. He informed a doctor, who informed another. A third doctor was then called, until 14 people, among them doctors and professionals, had gathered to discuss what they should do regarding my case. They were reading the signals from the devices over my head, and although I had no idea what the situation was, I could read fear in their faces. It seemed that the signals were not pleasant.

They called Dr. Adam, a successful Sudanese doctor, to come and see. He studied the monitor and concluded that there was congealed blood on the heart and that it had to be removed. The news came down on me like a thunderbolt . The doctor sought my permission, and although fear began to overwhelm me, Allah guided me to utter the shahaadah, followed by my head nodding in agreement.

I was disconnected from the devices around me, and the doctor left to prepare for the operation.

At that same moment, there stood to my left a Lebanese nurse who seemed to feel sorry for me due to the situation I was in. Allah guided her to gently remind me:

‘Listen. Salli ‘ala al-Naby (send blessings on the Prophet), and your Lord will relieve it.”

Instantly, like anyone would respond, I said:

‘Allahumma sallee ‘ala Muhammad wa ‘ala Aali Muhammad.”

Just like that, I said it.

I said it and all the blood came down.

The signals indicated by the machines differed, and they were unsure as to what had occurred. They called the doctor back. He arrived, looked at the screen and said; ‘Shaykh Saleh, what we wanted to do and rid you of, Allah rid you of it from above the 7 heavens.’

Ubayy bin Ka'b said, 'I said, `O Messenger of Allah, I send a lot of Salah (prayers) upon you, how much of my prayer should be Salah (prayers for blessings upon Prophet Muhammad) [be] upon you?' He said,

"Whatever you want." I said, `A quarter?' He said,

"Whatever you want, but if you increase it, it will be better for you." I said, `Half?' He said,

"Whatever you want, but if you increase it, it will be better for you." I said, `Two thirds?' He said,

"Whatever you want, but if you increase it, it will be better for you." I said, 'Should I make my whole prayer for you?' He said,

"This would be sufficient to relieve your distress and earn you forgiveness of your sins."' [Sunan at-Tirmidhi]

ourbelovedRasoolSawsFrom a distance you notice his eyes – piercing, brilliant and engaging.  The choicest Praise and Mercy of Allah be upon him.  Muhammed, the Praised one is Ahmed, the greatest in Praise of Allah; sublimely appropriate.  Al-Mustapha, the Divinely Chosen, is real.  He was flesh and blood.  Human.

I love him, O Allah, I love him – sal Allahu alayhi wa sallam.

In a world of distortion, where truth is overcome by fiction, the full moon rises.  Although obscured by shadows or an overcast sky, the moon remains.  Such is the fame and honour of Muhammed, sal Allahu alayhi wa sallam.

Of average height, he towers above the elite of history.  He would stand fully erect without a lazy slump.  He was powerful, sal Allahu alayhi wa sallam.  His chest was broad with a dusting of hair that extended vertically in a thin line down to his flat stomach, sal Allahu alayhi wa sallam.

Any kind of hardships you can envision and pray to never face was shouldered by him, sal Allahu alayhi wa sallam, simultaneously.

He experienced in his 63 years of blessed life more tribulation than a cohort.  He, sal Allahu alayhi wa sallam, was an orphan, a widower, battle scarred, and unjustly outcast.  He outlived many of his children and buried some of his grandchildren.  His uncle, the Mercy of Allah be upon him, was martyred and his body desecrated.  He, sal Allahu alayhi wa sallam, was defamed, mocked, lied to and lied about.  He was poisoned, stoned, and had to witness his companions tortured on account of their faith in his Message, sal Allahu alayhi wa sallam.

Sabran, remain steadfast in patience, O Family of Yasser; your destination is Paradise.  His teaching was simple.  Allah, the All Mighty, is the only One deserving of worship and devotion.  All that we encounter is by His Command.  No harm can befall without His Permission.

His hair, sal Allahu alayhi wa sallam, was black and wavy.  He liked to keep it longer in length, usually not past his earlobes.  It contained a few gray strands, about 23 in number.  With dark irises he could, by Divine Permission, view a world that was unseen.  He had long, dark eyelashes that from a distance could be mistaken for kohl.  He, sal Allahu alayhi wa sallam, would not avert his attention from a petitioner until their voice fell silent.  His eyes would sleep but his heart was awake.  His eyes never betrayed or invited treachery, sal Allahu alayhi wa sallam.

The weakest, poorest and socially downtrodden would access him, sal Allahu alayhi wa sallam, as readily as the chieftains.  He sheltered the needy, fed the hungry, protected the vulnerable, guarded the secrets and instructed the uninformed.  He, sal Allahu alayhi wa sallam, was calm when others were agitated, loving when others were filled with hate, and polite when shown contempt.  He, sal Allahu alayhi wa sallam, is the highest standard of character and the spring of Divinely ordained etiquette.

His skin, sal Allahu alayhi wa sallam, was soft and naturally fragrant.  His blessed hands were softer than silk and gave off the scent of aromatic musk.  He was reddish in colour.  He was not dark, nor was he pale.  His skin was blemished with the seal of prophethood between his shoulder blades.  He was proportional in all respects, sal Allahu alayhi wa sallam.

In his prayer, he found comfort and pleasure.  His voice quivered in awe of the All Mighty.  When leading others, he would, for the most part, recite from al-Qisar (the short chapters).  If he heard a child crying, he would cut the recitation short to relieve the parent of any distress.  His, sal Allahu alayhi wa sallam, grandchildren would ride atop his back during his prostration, and he would not move until they felt content.  His voice was measured, and he paused at the end of every verse.  He would recite the Quran in various accents to accommodate all the dialects of his companions.  When alone at night, he would pray.  He would remain vigilant for half the night, sometimes more, sometimes less.  When he recited a passage addressing Allah's Divine Mercy, he would stop and ask for it.  If one of torment, he would seek protection from it, sal Allahu alayhi wa sallam.

His face, sal Allahu alayhi wa sallam, was manifest beauty.  His eyes were well set apart and covered by full brows.  They were not sunk into his face or overtly protruding.  His mouth smelled sweet, and his teeth were always clean and white.  His saliva was a medicine and blessing, sal Allahu alayhi wa sallam.  By the Grace of Allah, it was a cure to the blind, increase in food to the poor, and an ointment to the disfigured.  He had a full, dark beard that obscured his slender long neck from a distance. His smile was radiant, sal Allahu alayhi wa sallam.

He was soft spoken except when he sermonised on Friday.  His voice was melodious and captivating.  He spoke only when necessary and refrained from idle chit-chat.  His, sal Allahu alayhi wa sallam, tongue was true.  He loved to listen and would ask questions of those whom he instructed.  He was modest and sensitive to the needs and feelings of others.  He smiled and laughed often, seldom loudly.

When he, sal Allahu alayhi wa sallam, was displeased, it could be read from his face.  He never raised his hand against another living creature except during Divinely ordained battle.  He, sal Allahu alayhi wa sallam, was courageous and led from the forefront.  He stood in the ranks of his soldiers and faced the hardship they endured.  He ate what they ate, slept where they slept and dressed as they dressed.  He, sal Allahu alayhi wa sallam, was a man unlike the world has ever seen.

He, sal Allahu alayhi wa sallam, dressed similar to his compatriots.  He never owned a throne or regal markings to distinguish himself, sal Allahu alayhi wa sallam, from others.  He would walk without an escort and disliked sentries being placed to guard him.  He preferred neutral shades of white, green and black to clothe himself with.  When he ate, it was never to his fill, and he always ate while sharing his food with others.  He loved milk, dates and honey.  His favourite dish was tharrid – roasted mutton on buttered bread and broth.

He, sal Allahu alayhi wa sallam, cared for the earth and despised wastefulness and corruption.  He was a tree hugger – LITERALLY.  He loved animals and instructed his companions to show kindness to them.  When a camel wept, he would stroke it and speak to it in hushed tones.  When the tree whimpered, he paused his sermon and embraced its trunk, whispering to it soothing words of comfort.  Animals took comfort in him, sal Allahu alayhi wa sallam.

Today, his modality of life and tradition remain intact, preserved not only in print, but in conscious spirit.

He loved us so much, sal Allahu alayhi wa sallam.  He would think of those who would believe in him many generations after his generation and weep in longing and hope.  He loved us more than some care to consider.  Every Messenger of God was allowed a request that would be answered by Allah.  All the Messengers utilised their invocation in the worldly life except for Muhammed, sal Allahu alayhi wa sallam. He, sal Allahu alayhi wa sallam, preserved his invocation to be intercession on the Day of Judgement for those who accept his message!

None can truly claim faith until Muhammed, sal Allahu alayhi wa sallam is more beloved to them than their parents, spouse and children.  To know him is to love him.  To love him is to obey him.  If he, sal Allahu alayhi wa sallam, was to walk into your life now, what would he think?

O you who believe, send your greetings to Muhammed, sal Allahu alayhi wa sallam.

red_dawn_1600x1200The best of your days is Friday. On that day Adam (peace be upon him) was created; on that day he died; on that day the Trumpet will be blown and on that day all of creation will swoon.

It was narrated from Aws ibn Aws (Radiyallaahu `anhu) that the Prophet (Sallallaahu `alayhi wa sallam) said: “The best of your days is Friday. On that day Adam (peace be upon him) was created; on that day he died; on that day the Trumpet will be blown and on that day all of creation will swoon.

So send a great deal of blessings upon me, for your blessings will be shown to me.”

They said, “O Messenger of Allah, how will our blessings upon you be shown to you when you have turned to dust?”

He said, “Allah has forbidden the earth to consume the bodies of the Prophets, peace be upon them.”

[Narrated by Abu Dawood, 1047; classed as saheeh by Ibn al-Qayyim in his comments on Sunan Abi Dawood, 4/273; classed as saheeh by al-Albaani in Saheeh Abi Dawood, 925.]

beautifulscene24{We have sent you but as a mercy to the worlds.} [Al-Qur'an 21:107]

The year is 570 CE, five years after the death of the Roman Emperor Justinian. An army of men, horses and elephants ruthlessly march towards the city of Makkah, intending to wipe it out of existence. This is the army of the Abysinnian warlord Abraha, who after conquering Yemen is now advancing towards the sacred city of Makkah. One of the notables of Makkah, Abdul-Muttalib, has ordered all the women and children to go up into the mountains and take refuge there whilst the men go and fight. However, the men of Makkah are of no match to the deadly Abysinnian lancers who soon crush their resistance on the borders of the city.

Victory seems imminent for Abraha. Yet when the army advances to the fringes of the city, headed by its lead elephant, the creature stops unexpectedly and refuses to go any further towards the direction of Makkah. No amount of budging will make this beast go towards the direction of conquest, yet when the army turn it around, it is more than willing to go back. Suddenly from the distant horizon, a huge flock of birds is seen. Ominously it makes its way to the scene of the battle. In their beaks and claws the birds carry with them stones. Like lightning do they descend upon the confused army of Abraha and pelt them viciously with the stones. The stones start to cut and tear away at the bodies of these aggressors and reduce them to helpless wretches. The army of the tyrant are sent back in humiliation. It is no less than a miracle which has saved this sacred city.

This event was to be remembered by the Arabs as the year of the elephant and was to hold great significance in the balance of power in Arabia. But it was the event which occurred fifty days later in the same year which was not only to be remembered, but would also change the course of history forever. It was on the 12th day of the month of Rabi' al-Awwal, that in the house of Abdul-Muttalib a child was born. It was the child of Amina, the wife of Abdullah, the son of Abdul-Muttalib. This was the child who would change the way of life of all those around him. This was the child who would unite all people under one way. This was the child who would bring the great empires of the world to a standstill.

This child was Muhammad, the last and final messenger of Allah to mankind.

The name Muhammad was given to the child by his grandfather Abdul-Muttalib. The name was one which was known amongst the Arabs at that time but was not common. The literal meaning of Muhammad is 'the praised one', and it is reported that upon being asked why Abdul-Muttalib had named his grandson so, he replied:

"I did so with the desire that my grandson would be praised by Allah in Heaven and by men on earth." [The History of Islam and the Muslims, Iqbal Mohammed, vol 1 p. 138]

It seems as if the desire of Abdul-Muttalib came true, for it was the name of Muhammad, upon whom be peace, which was to be uttered and praised more times than that of any person in history. In fact it is not only men who praise this remarkable man, but also the Creator of the Heavens and the earth, Allah, and the inhabitants of the heavens, the angels:

{Allah and His angels bless the Prophet. O you who believe! Bless him and salute him with a worthy salutation.} [Al-Qur'an 33:56]

The grandson of Abdul-Muttalib was destined to become the greatest man ever to live.

The early life of Muhammad, peace be upon him, before his prophethood, is unknown to most people. His life is highlighted by his sublime character and noble manners. The world of Muhammad, peace be upon him, was a world of idolatry, a world in which women and slaves had no rights whatsoever, a world in which men would cheat each other for a few dirhams.

However Muharnmed, upon whom be peace, was not like those around him. He was not known to swear or talk in a vile manner, nor was he known to drink or gamble. His honesty surpassed that of all others and he was known with the title of al-Amin (the trustworthy). In fact it was this quality of honesty which attracted so many people to his noble message.

The nature of the Arabs at the time of Muhammad, peace be upon him, was very barbaric and they would fight over the smallest of things, such as one tribes camel grazing on the land of another tribe. This would often result in wars which would last for years and take thousands of lives. In the year 605 CE the Kaabah was accidentally burnt down and a massive reconstruction programme had to be initiated. Many people were involved in it's rebuilding. However, upon its completion, the issue of replacing the black stone in its original place, the south east corner of the Kaabah, arose. Each of the major tribes and clans wanted the honour of placing the black stone in its proper place. Civil war loomed over the Arabian peninsula. It was then suggested by Abu Ummayah al-Mughira, one of the elders of Makkah, that the way to settle this dispute was to let the first person to come through the masjid gate the next morning, decide the fate of the matter. Lo and behold the first man to enter the masjid the next morning was indeed Muhammad. Upon seeing him some of the Arabs exclaimed with joy, "Here is the trustworthy one, we shall agree to his decision - he is Muhammad". Muhammad, peace be upon him, asked for a sheet or a robe to be brought to him and to have the black stone placed in the middle of it. He then asked the elders of each of the major tribes to lift up the sheet from each of the corners. The elders did as they were instructed and took the black stone over to the south east corner. Muhammad, peace be upon him, then took the stone and placed it firmly in its resting place And so it was Muhammad, upon him be peace, who with wisdom and honesty saved the Arabs from self-destruction. [The History of Islam and the Muslims, Iqbal Mohammed, vol 1 pp. 163-166]

Muhammad's early life was wrought with unhappiness as he never saw his father Abdullah who died before he was born. At the age of six his mother, Amina passed away and he was entrusted into the care of his beloved grandfather Abdul-Muttalib. However, at the age of twelve, Abdul-Muttalib also passed away and Abu Talib, the uncle of Muhammad, peace be upon him, took charge of him. With such distress and heartache so early on in life, one would imagine that this boy would grow up to be rebellious and troublesome, as is the case in so many of our societies today. But this was obviously not to be.

It was Abu Talib who then reared and brought him up. Abu Talib was a trader and businessman and he sometimes took his nephew along with him on his trade journeys. It was these trade journeys which eventually formed the alliance between Muhammad and his future wife Khadija, may Allah be pleased with her. Khadija was a wealthy widow from Makkah who was known for her noble character and morals. Soon Muhammad, peace be upon him, was working for Khadija as a manager for her trade caravans. It was his honesty and efficiency which led to Khadija's proposal, and soon after Muhammad had returned from a trade journey to Syria, they were married.

It was in the year 610 CE that the prophet Muhammad, peace be upon him, received the first revelation. It was the practice of Muhammad, upon whom be peace, that he would often go up to the cave of Hira to meditate and pray to Allah alone. One night during the month of Ramadan while he was meditating, an angel appeared before him. This was the angel Jibril (Gabriel), the very same angel who had brought down revelation to the earlier prophets of Allah such as Jesus and Moses, upon whom both be peace. ln a thundering voice the angel commanded him "Read". "I cannot read", replied Muhammad honestly. The angel grabbed hold of him and squeezed him so hard that Muhammad thought he would die of suffocation. "Read", the angel commanded again. Muhammad's reply was the same. So the angel squeezed him again and again, each time harder than the previous, and Muhammad replied the same, each time thinking that he would die of suffocation. The angel then released him and spoke the words which would be remembered as the first words of the final revelation to mankind:

"Read! In the name of you Lord who created; Created man from a clinging clot. Read! Your Lord is the Most Generous, Who taught by the pen. Taught man what he did not know." [Al-Qur'an 96:1-5]

This was the start of the revelation from Allah to humanity. It was the final incorruptible message by which mankind would have to live by and worship according to. And it was Muhammad, the son of Abdullah who was chosen to spread this good news.

His Noble Character

It is the character of the Prophet Muhammad which was one of the main reasons for the spread of his noble message. As mentioned before, he never swore and he never spoke vilely about anyone. But after his appointment as a prophet of Allah, he not only observed these excellent qualities for himself, but also ordered all the Muslims to live their lives according to these noble traits. This is why we find that lying and cheating are totally forbidden in Islam, and about lying the Prophet, peace be upon him, said:

"Lying leads to obscenity and obscenity leads to the fire of hell." [Recorded in Sahih Muslim]

For the Arabs to stop cheating and lying it would mean that the whole of their lives would have to be turned upside down. Cheating and lying during business transactions was a regular practice for the Arabs, and it was from this behaviour that the racist slogan "you cheating Arab!" was derived. Backbiting and slandering one another were totally forbidden and the Prophet was instructed by Allah to inform the people that backbiting another Muslim was like eating:

" ... the flesh of your dead brother." [Al-Qur'an 49:12]

Muhammad, peace be upon him, was known to laugh very little, if at all. Rather when he was happy he would express his delight by smiling and he is reported to have said:

"Too much laughter kills the heart." [Reported by at-Tirmidhi and Ahmad]

Likewise when he was angry, he would not fly off the handle or start a tantrum, but rather the complexion of his face would simply turn red.

The generosity of Muhammad, peace be upon him, was so great that one of his companions, Ibn Abbas described his huge generosity as being like "the blowing wind." [Recorded in Sahih Muslim] To give charity during those days was outdated and those who gave charity were very rare in that troublesome society. But the trends of society were nothing to this man, who simply wished to attain the pleasure of Allah by helping those who were less fortunate then himself. In fact his giving of charity often meant that he had to sacrifice the pleasures of life for himself and his family. His wife Aisha, may Allah be pleased with her, reported that "three consecutive days would not go by without the family of Muhammad not eating their fill." [Recorded in al-Bukhari]

The relationship between Muhammad, peace be upon him, and women has been subject to vicious attack by many western writers. He has been accused of being sexually immoral and depraved by his enemies. Many a feminist has accused him of depriving women of their rights. Yet the reality of this man is unknown to many of these ignorant people. When Muhammad, upon whom be peace, left the cave of Hira, trembling and shaking like a leaf, who was the first person that this alleged male chauvinist turned to? When spreading the message of Islam who was the first person to respond to this so called patriarchal religion? The answer is Khadija, his wife, a woman. It was Khadija who comforted him during these initial days of anxiety. It was Khadija who reassured him of his role by accepting his message. And it was Khadija who gained so much respect and admiration from this remarkable man.

Pre-Islamic Arabia was characterised by the evil crime of burying baby girls alive because they were seen as a shame to the family. Yet it was this man Muhammad who spoke out vehemently against this great social crime. In fact he stated the great blessing and reward of having and rearing female children:

"Whomsoever brings up two girls upon this religion, then me and him shall be like this in paradise [and he joined his forefinger with his middle finger]." [Recorded in Sahih Muslim]

His conduct with women was not like that of the men today, rather he treated the women as they deserved to be treated. He did not openly parade women about like cattle (for example, in pre-Islamic Arabia women were subjected to intolerable humiliation, and they were often paraded naked during the festivals which were held by the pagan Arabs), as was done before the coming of Islam nor did he seek to please them by showing off his masculinity. Rather he as described as being "more shy than a virgin behind a veil." [Recorded in Sahih Muslim] For a man who achieved so much in his lifetime it would be expected (by corrupt western standards!) that Muhammad would abuse his power with regards to women. Yet we do not find a single instance in his life in which he went out raping and destroying the honour of the women folk who were captured. Rather it was the women of Arabia who came forward in their droves to accept the message of this man, who came to liberate humanity from the oppression of this world. Despite the constant barrage of distortion against Islam, it is a fact that more then 70% of those people who become Muslim in the west, are women.

By the time of his death in the year 632 CE almost the whole of the Arabian peninsula had been conquered. A million square miles lay at his feet. Yet such was the humble nature of this man that he would mend his own shoes, sew his own clothes and milk his own goats. Such behaviour has become awe inspiring for millions of people and has thus led them to the beauty of this religion. As a leader for his people he was a great example of humility and mercy. When his companions walked past his house they could hear him crying in his prayer, so much so that it was like a "boiling pot." [Reported by Abu Dawud] He would continuously pray during the nights to such an extent that his feet would swell up. Upon observing this his wife Aishaasked him, "Why do you pray so much, when your Lord has forgiven your past sins and your future sins?", and the reply from the Prophet, peace be upon him, was:

"Should I therefore not be a grateful servant of my Lord?" [Recorded in al-Bukhari]

The famous conquest of Makkah is an event which shall be remembered for the justice and mercy which were shown that day. Even though he had the option to punish those who were guilty of oppressing the Muslims, Muhammad, peace be upon him, issued a general amnesty by which many people were forgiven. It was this behaviour which saw the amazing acceptance of Islam by almost the whole population of Makkah literally overnight. How different is this behaviour from that of the non-Muslim conquerors such as the crusaders, who upon the conquest of Jerusalem; raped, looted and burnt their way to success.

With leadership and conquest comes fame but fame did not affect this man whose only aim was to establish the religion of Allah on earth. His position as a messenger of Allah was not exaggerated. His insistence on being a mere mortal like others was firm. And his desire to single out Allah alone for worship was stressed wholeheartedly. It is for this reason that he ordered his followers not to make any pictorial representations or statues of him. Before his death he condemned the "Jews and Christians for taking the graves of their prophets and pious people as places of worship" [Recorded in al-Bukhari]. By implication this made it prohibited for the Muslims to take the grave of Muhammad, upon whom be peace, as a place of worship. For all those who call the Muslims 'Muhammadans', then this is the response which we as worshippers of Allah bring forward. Throughout history leaders of nations, ideologies and empires have often ended up becoming objects of worship. We find statues and pictures of Marx, Lenin, Caesar, Jesus, St Paul, Hitler, Napoleon, Confucius and so many others. Yet despite all the reminders of these people, it is still this man Muhammad, peace be upon him, who has had the most influence upon history, despite the fact that we find no 3-D visual image of him*. This is indeed a mercy from Allah.

The world of the 7th century was a crumbling place. The empires of Rome and Persia were locked in constant battle. The Chinese and Indian civilisations were in moral decline. Christianity, Zoroastrianism and Judaism were all religions which were fast losing momentum. The case of the Arabs was clear to everyone and they were regarded as being at the bottom of this decaying pit. It was among this decadence that Allah sent Muhammad, peace be upon him. He was like the light to this world of ignorance. Like a lamp did he shine in this abyss of darkness. From the confines of Arabia it was his light that would reach the farthest regions of the earth and release the people from their burdens:

"O Prophet! We have sent you as a witness and a bringer of good news and a warner. And as a summoner to Allah by His Permission, and as a lamp that gives light." [Al-Qur'an 33:45-46]

"Be thankful for small mercies" goes the saying of old. But the mercy which we have been given is far from small. Rather the greatness of this mercy will enable us to live and die upon a way of success and contentment. This mercy is the way of the Prophet Muhammad and through it we, by the will of Allah, will enjoy an everlasting life to come.

"In the messenger of Allah you have a good example for him who hopes in Allah and the Last Day, and remembers Allah much." [Al-Qur'an 33:21]

* This fact has even been attested to by Christians, such as Professor Michael Hart in his book, The 100: The Most Influential Men in History. Despite the fact that Professor Hart casts doubt upon the source of the Prophet's Law, he still cannot help but admit that this man exercised more influence on humanity then anyone else. It is for this reason that he places Muhammad in the No.1 position, even ahead of his Lord Jesus, whom he places 3rd just behind St Paul.

alpenglow"Of course I love him!" this is the answer of any Muslim when asked, "Do you love the Prophet (Sal Allahu Alayhi Wa Sallam)", but do we really love him (Sal Allahu Alayhi Wa Sallam)? Do we really know who he was enough to love him (Sal Allahu Alayhi Wa Sallam)? It is natural that when a person claims or displays love for another individual that he or she would want to know him better. In the same way one who claims to love the Prophet Muhammad (Sal Allahu Alayhi Wa Sallam) has to know this individual if he really claims this type of love. Along with this reason there are many benefits and blessings associated with this matter, and the following are a few:

Allah commands us to follow the example of the Prophet (Sal Allahu Alayhi Wa Sallam)

We have been commanded by Allah in the Qur'aan to follow the example of the Prophet(Sal Allahu Alayhi Wa Sallam). Allah (Subhaanahu Wa Ta'ala) says in the Qur'aan: [Certainly you have in the Messenger of Allah an excellent exemplar for him who hopes in Allah and the latter day and remembers Allah much.] Surat Al-Ahzab (33) Verse 21

As stated above, the Prophet(Sal Allahu Alayhi Wa Sallam)'s character is an excellent example for us to follow, and we can learn this example by studying the seerah. Mohammed (Sal Allahu Alayhi Wa Sallam) was a perfect model as a human being in each and every aspect of his life. He was a political leader, military leader, an imam, a father, and a husband. And there is no example better than his to be successful in any of these positions. His personality and character are like that of no other person and the best example for us to follow. Whose life is better to learn from than to learn from the life of the best man to ever walk the face of the earth, the Prophet (Sal Allahu Alayhi Wa Sallam). And there is no example better to follow than to follow the example of the man who Allah commands us to follow, the Messenger of Allah (Sal Allahu Alayhi Wa Sallam).

Seerah increases our love for the Prophet(Sal Allahu Alayhi Wa Sallam)

Studying Seerah is a sign for our love for the Prophet (Sal Allahu Alayhi Wa Sallam) as well. When you love somebody you would want to know as much as possible about that person. Similarly if you love the Prophet (Sal Allahu Alayhi Wa Sallam) there has to be an indication of your love for him (Sal Allahu Alayhi Wa Sallam). And one of the signs of a mu'min (believer) is their love for the Prophet (Sal Allahu Alayhi Wa Sallam). If a person loves the Prophet (Sal Allahu Alayhi Wa Sallam) then he is a mu'min and when a person has no love for the Prophet (Sal Allahu Alayhi Wa Sallam) then he is not a mu'min. If a person claims to love Mohammed (Sal Allahu Alayhi Wa Sallam) then there must be an interest in him or a reason as to why he loves the Prophet (Sal Allahu Alayhi Wa Sallam). There must have been something special in the Prophet (Sal Allahu Alayhi Wa Sallam) that makes a person love the Prophet (Sal Allahu Alayhi Wa Sallam) over everyone else. We learn those special things about the Prophet (Sal Allahu Alayhi Wa Sallam) in the Seerah.

Seerah educates us about the meaning of the Qur'aan

Without the complete knowledge of the seerah we could not understand the Book of Allah (Subhanahu Wa Ta'ala). The Qur'aan in some ways depends on the seerah for its full explanation or meaning. It sheds light on why the verse was revealed and the context of the revelation. In order to get a full understanding of the Qur'aan we need to get a full understanding of the seerah as well.

Studying the seerah raises our hopes and lifts our spirits

After studying the torture and turmoil that the companions and the Prophet (Sal Allahu Alayhi Wa Sallam) went through, it helps us during our times of troubles and turmoil. It gives us hope that as long as we stay upon the truth there is always hope at the end. When we see that we're not the first ones to be persecuted, we find an increase in our eeman and it raises our hopes for the future, especially in these times when the muslims are being targeted and singled out and attacked in all kinds of ways. We get to see real life examples of what the people before us went through and the victory they achieved. Studying the seerah is one of the greatest ways to increase our optimism for the future. It gives up hope that at the end of the road as long as we stay upon Islam there is something good. The Prophet (Sal Allahu Alayhi Wa Sallam) was also revealed stories of the past prophets to give him hope. An example of this is the revelation of Surat Yusuf to the Prophet (Sal Allahu Alayhi Wa Sallam) to show him that even though his own tribe is going against him, Yusuf (Alayhis Salaam)'s own brothers were inflicting harm upon him.

Seerah raises our eeman

Allah (Subhaanahu Wa Ta'ala) reminds the Prophet (Sal Allahu Alayhi Wa Sallam) in the Qur'aan of the stories of the prophets of the past and you find that the Prophet (Sal Allahu Alayhi Wa Sallam)'s eeman increasing due to this. Allah (Subhaanahu Wa Ta'ala) says in the Qur'aan,

[And all we relate to you of the accounts of the messengers is to strengthen your heart therewith; and in this has come to you the truth and an admonition, and a reminder to the believers] Surat Hud (11) Verse 120

As we know that the eeman of the Prophet(Sal Allahu Alayhi Wa Sallam) was incomparable to that of anyone else. It was higher than anyone else even the prophets of the past and the stories of the previous prophets that came before the Prophet (Sal Allahu Alayhi Wa Sallam) raised the eeman of our Prophet (Sal Allahu Alayhi Wa Sallam), then what else could the story of our own Prophet (Sal Allahu Alayhi Wa Sallam) do for our own eeman except increase it. Would it not be befitting for us then, that we turn to the seerah of RasoolAllah(Sal Allahu Alayhi Wa Sallam) to increase our own eeman?

Seerah in and of itself is one of the greatest miracles of the Prophet (Sal Allahu Alayhi Wa Sallam)

This is one of the greatest indications that Prophet Muhammad (Sal Allahu Alayhi Wa Sallam) was without shadow of a doubt the Messenger of Allah. As Ibn Hazm Al-Andalusee said, "If RasoolAllah (Sal Allahu Alayhi Wa Sallam) was only given the miracle of the seerah then he would not need to be given anything else except that to prove to everyone that he is a messenger of Allah." We learn from the seerah that some of the Sahaaba would see RasoolAllah (Sal Allahu Alayhi Wa Sallam) and would say, "I knew his face was not the face of a liar." And another thing that we learn from the seerah and we can use this example in our da'wah (call to Islam) to the non-muslims that proves that the Prophet (Sal Allahu Alayhi Wa Sallam) was indeed the RasoolAllah or the Messenger of Allah (Sal Allahu Alayhi Wa Sallam) was when his son Ibraheem died at the tender age of maybe a year or year and a half. Only a father or mother could understand the pain of losing their son or daughter, and especially when a child grows to that age and passes away. This is when the Prophet (Sal Allahu Alayhi Wa Sallam) cried and Allah (Subhaanahu Wa Ta'ala) revealed the verse

[Muhammad is not the father of any man among you, but he is the messenger of Allah and the Seal of the Prophets; and Allah is ever Aware of all things] Surat Al-Ahzab (33):40

On that day the sun eclipsed. Seeing that, the sahaabah said "Even the sun and the moon are crying because of the death of the son of the Prophet (Sal Allahu Alayhi Wa Sallam)." The Prophet (Sal Allahu Alayhi Wa Sallam) could have easily said "Yes even the sun is crying because my son died today!" He could have used this event as proof to show people that he's in fact that important and also the messenger of Allah (Subhaanahu Wa Ta'ala). Instead RasoolAllah (Sal Allahu Alayhi Wa Sallam) called the people to the masjid (mosque) and said to them in a khutbah (sermon), "The Sun and Moon are the miracles of Allah. They do not eclipse because of the death or birth of a person." He wasn't sent to call others to worship him, rather his duty was to proclaim the message of Allah and to worship Allah alone and to show everyone how to worship Allah alone.

Seerah lays out a precise methodology of the revival of the Muslim Ummah (Community)

The Prophet (Sal Allahu Alayhi Wa Sallam) all alone by himself within two decades controlled all of Arabia. And when the sahaabaSal Allahu Alayhi Wa Sallam). And if we want to get out of the condition that we are in today with all the disunity and discord among the many nations and groups of this Ummah, we have to go back and see the methodology RasoolAllah (Sal Allahu Alayhi Wa Sallam) implemented in spreading the message of Islam. This can only be done by following the sunnah and it is the only answer to all our problems. We can have all the weaponry and knowledge of the dunya and not be able to accomplish what the sahaaba did without following the methodology of RasoolAllah (Sal Allahu Alayhi Wa Sallam), and we learn this form the seerah. By studying the seerah and emphasizing the methodology of the Prophet (Sal Allahu Alayhi Wa Sallam) we too can follow in his steps and eventually attain success in our goals in this life as well as in the hereafter as was done by the people before us. followed his example they had an empire stretching from Spain in the West to borders of China in the East, all this within a century. And the people that did this were the most illiterate of the people of the world at that time and all they did was follow the example of the Prophet.

We see how the Prophet (Sal Allahu Alayhi Wa Sallam) trained the sahaabah

The sahaaba are referred to as the best of all nations ever raised. It is through seerah that we find out how they actually became the best of all nations ever raised. Firstly they were under the direct guidance of the Prophet (Sal Allahu Alayhi Wa Sallam) and secondly they followed this guidance and stayed firm upon it even after his (Sal Allahu Alayhi Wa Sallam)'s death. We find in the seerah what methodology did the Prophet (Sal Allahu Alayhi Wa Sallam) use to make them from the lowest of the low to the highest of the high, the type of tarbiya (development and training) is seen here.

Seerah brings about comfort and peace to the heart

Each person enjoys what his or heart is conditioned to. If the person is all about following his desires he only like to listen to or follow that and anything else is not of any importance or weight to that person. If the person is all about following the revelation then this is what his heart is inclined to and this is what comforts him and this is what brings about peace in his heart. The heart takes consolation and peace with what it is conditioned to. An example given is that of a person who listens to music or likes it. He will find comfort and peace by listening to it and when the Qur'aan is recited he can't either stand hearing it or he feels uncomfortable around it. His sins prevent him from fully enjoying the recitation of the Qur'aan. Then there is the mu'min (believer) who finds complete comfort and peace in his heart when he is listening to the recitation of the Qur'aan and he feels uncomfortable being around anywhere where music is played. This feeling and example does not apply to everybody. Only those who fear AllahSubhaanahu Wa Ta'ala) and have hope in the Day of Judgment and remember Allah (Subhaanahu Wa Ta'ala) a lot. We know this from the ayat in the Qur'aan where Allah (Subhaanahu Wa Ta'ala) says,

[For, Believers are those who, when Allah is mentioned, feel a tremor in their hearts, and when they hear His signs rehearsed, find their faith strengthened, and put (all) their trust in their Lord] Surat Al-Anfal (8) Verse 2

Primary way of defending the honor of the Prophet (Sal Allahu Alayhi Wa Sallam)

Especially in times like ours where the enemies of Islam are trying to attack the honor of our Prophet (Sal Allahu Alayhi Wa Sallam) we need to find what is the truth and spread it. The Prophet (Sal Allahu Alayhi Wa Sallam) is being attacked by many different groups especially in this country. Their ideologies might separate them but their hatred for Islam and the Prophet (Sal Allahu Alayhi Wa Sallam) unites them against us. And how else can we become more proactive, and we need to become proactive based upon the knowledge of the sunnah. Allah (Subhaanahu Wa Ta'ala) says in the Qur'aan,

[We have truly sent thee as a witness, as a bringer of Glad Tidings, and as a Warner. That you may believe in Allah and His Messenger and may aid him and revere him; and (that) you may declare His glory, morning and evening] Surat Al-Fath (48):8-9

This tells us that one of the rights the Prophet (Sal Allahu Alayhi Wa Sallam) has upon us is that we have to defend and honor his name in thisworld whenever he is attacked. He was sent by Allah so that we believe in Allah and the Messenger and we defend and honor the Prophet (Sal Allahu Alayhi Wa Sallam) and glorify Allah.

Seerah is the study of the best of all matters

Seerah is in fact the study of the best human being, the best timeframe, the best generation that ever lived and the best religion that was ever revealed in the history of mankind.

Best Human Being

The Prophet (Sal Allahu Alayhi Wa Sallam) was no doubt the best human being to walk this earth. We learn this from the hadith of the Prophet (Sal Allahu Alayhi Wa Sallam) when he said, "I am the leader of the children of Adam on the Day of Judgment and I am not being arrogant or boastful. On that day, I shall be holding the banner of praise and I do not say this to be boastful. And there is not a single prophet on that day from Adam until our times except that he will be under my banner and I do not say this out of arrogance. I will be the first person who will intercede and the first person's intercession that will be accepted by Allah. And I do not say this to be boastful"

So from this hadeeth of the Prophet (Sal Allahu Alayhi Wa Sallam) we learn that the Prophet (Sal Allahu Alayhi Wa Sallam) was not only the best man in his generation or the best prophet in his time, but also the best man and prophet to ever walk the face of this earth since Adam (Alayhis Salaam)'s setting foot on this earth to the Day of Judgment.

Best Generation of Muslims

The generation of muslims in the seerah are the best generation of the Muslims. We know this because Allah (Subhaanahu Wa Ta'ala) says in the Qur'aan,

[You are the best of the nations raised up for mankind ....... ] (Surat Al-E-Imran (3):110)

Also the Prophet (Sal Allahu Alayhi Wa Sallam) said in a hadeeth, "The best of all generations is this generation and then the generation that follows them and then those that follow them."

When the Prophet (Sal Allahu Alayhi Wa Sallam) said this generation he means the sahaaba, and the one that follows are the tabioontaba tabioon (students f the tabioon). These three generations are referred to as the salaf and the ones that come after them are called the khalaf. This is enough proof to show us that the sahaaba were the best generation of the ummah of the Prophet (Sal Allahu Alayhi Wa Sallam) to ever live and the next best are the ones that come after the sahaaba (the tabioon) and the next best are the ones that come after the tabioon (the taba tabioon).

Best of all religions

The study of the seerah is the study of the best of religions. Allah (Subhaanahu Wa Ta'ala) revealed religions in the past and they were all of the common essence but the shareeah was different. The proof that our religion is the best of religions is the statement of Allah (Subhaanahu Wa Ta'ala),

[.....This day have I perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion.....] (Surat Al Maeda(5):3)

The study of the seerah is the study of how these blessings were perfected.

Seerah taught as a science in the madaaris (schools) of the past

Another reason for us to study the seerah of RasoolAllah (Sal Allahu Alayhi Wa Sallam) is that it is a science from among the sciences of Islam. The scholars of the past would teach seerah like every other science. We have a narration from Ali Ibn Al-Hussayn who said, "We would be taught the majaazi (seerah) of RasoolAllah (Sal Allahu Alayhi Wa Sallam) just like the Qur'aan." This shows us that Seerah and Qur'aan were sciences taught at madaaris at that time.

Amazing_sceneryIf Seerah1 is defined as the life or way the Prophet (SAW) lived, then what is the difference between Seerah and Hadith2 or even the Sunnah3? The Seerah is a collection of narrations about the people and events surrounding the Prophet (SAW) arranged in a chronological order. The amount of rigor put into authenticating and analyzing the chains and narrators4 of an incident or event that is found in the Seerah is far lower than when a narration is used in the Sunnah or Hadith. Only the top of the top narrations, namely Sahih5 or Hasan6 are used in the books of Hadith and Sunnah. As for Seerah this is not the case, the narrations used include all the authentic and acceptable ones, along with ones with weaknesses. The reason for including these weaker narrations is in order to fill in gapes or holes in the story. The reason we do this is because if we were to be just as strict and apply the same rules in accepting narrations in the Seerah as Hadith then, this would mean that we wouldn’t be able to get narrations about the status of the Arabs, and the forefathers of the Prophet (SAW) because everyone who narrated them were Non-Muslims. Examples of this are the narrations about the Story of the Feel, (Elephant)7, and the incident of ‘Amr Ibn Luhayy Al-Khuzaaee8, or even the life of Abdul Muttallib9.So, since we use weaker narrations in Seerah, we can not use the seerah as evidence to support rulings and beliefs found in fiqh10 (Islamic Juriprudence) or aqeedah11 (Islamic Belief). We cannot derive rulings of fiqh or aqeedah from the Seerah. So in conclusion, we cannot derive or use as our proof for our worship, our beliefs or our methodology from the seerah alone, we have to use the authentic Sunnah as our primary reference and not rely upon seerah alone.

From this we can say that scholars of seerah like Ibn Ishaaq12, specialized in seerah out of all the sciences of Islam, and this is true for most of the scholars. Each and every scholar has a specialty in a certain field of Islam. Just like a person usually doesn’t specialize in engineering and also medicine, this is the case with Islam, some people specialize in hadith and are called muhadditheen13 (s. muhaddith) and some people specialize in fiqh and are called fuqahaa14 (s. faqeeh). Ibn Ishaaq’s specialty was seerah therefore he was abandoned by the scholars of hadeeth when it came to narrating hadeeth and a reason for this might be because he might include those weaker narrations while he narrated the hadeeth.



1. Biography of the Prophet Muhammad (Sal Allahu Alayhi Wa Sallam) – Click here to see “What is Seerah!”

2. Literally – something that is a statement, communication, or story, or if used as an adjective it means new. In the Shari’ perspective it is a statement of the Prophet (Sal Allahu Alayhi Wa Sallam).

3. Literally it means a way, in the Islamic Sciences perspective it means the way of the Prophet (Sal Allahu Alayhi Wa Sallam), it is had different definitions based on which type of scholar uses it. More info on this topic to be posted soon InshaAllah.

4. Chain (Arabic is isnad) and Narrators (Arabic is rijaal) – use dint he Sciences of the authentication or rejection of hadith. More info on this topic to be posted soon, InshaAllah.

5. Sahih – a hadeeth that is authentic based on its chain of narrators. Accpeted as a source of Shareeah in Islam.

6. Hasan – a hadeeth that is good base don its chain of narrators. Accpeted as a source of Shareeah in Islam.

7. The Story of the Elephant or Feel is mentioned in the Qur’aan in Chapter (Sura) 105. It happened the year the Prophet (Sal Allahu Alayhi Wa Sallam) was born. It was an event where the king of Yemen tried to destroy the Ka’ba in Mecca by bringing elephants from Ethiopia, but were unsuccessful due to a miracle from Allah. More info on this topic to be posted soon, InshaAllah.

8. This person was a chief of Khuza’ah. He was known for his righteousness, piety, and care for religion, but he went to Syria for a trip and saw them worshipping idols, and adopted this practice and brought it to his lands, and then the Ka’bah, and this being the center of religion of Arabia, this practice spread like wildfire over the years. This was the main reason for the spread of idolatry in the Arabian Peninsula. A more post on this topic will be posted soon, InshaAllah.

9. He was the grandfather of the Prophet (Sal Allahu Alayhi Wa Sallam) and took care of him in his early childhood. More info on him to be posted soon, InshaAllah.

10. Islamic Jurisprudence – the rules and conditions surrounding the physical acts of worship the Muslim does, and the obligatory, permitted, and forbidden things in Islam.

11. Islamic theology, or Islamic beliefs that a person has that makes him a Muslim.

12. The greatest scholar of the Seerah of RasoolAllah (Sal Allahu Alayhi Wa Sallam), his work was used as a basis of later works about the Seerah. InshaAllah, if I learn more about this individual I will post a blog about him.

13. Scholars of hadeeth and its sciences.

14. The scholars that are proficient and specialize in the science of fiqh.

blackblueskyAs time continues to follow its course and the last day swiftly approaches, Muslims are increasingly facing violent and dark winds which wish to throw them off from the ocean of belief, righteousness and conviction unto the shore of disbelief, confusion and immorality. Some Muslims have become weak in the face of these winds; the darkness engulfs them and the winds easily sway them.  In truth, they have been hurled away into an identity crisis and they have forgotten the fleeting nature of this world. This group can’t offer a solution to the problems Muslims face today since they permeate weakness and so they only have weakness to offer.

On the other hand the true believers have found strength by prostrating and submitting to Allah [azza wa jall]]. They read the Qur’aan, - the Word of Allah [azza wa jall]-, allowing their eyes to act as channels by which to seep into their hearts the chosen words of their Lord. Further, they have not forgotten the biographies of the righteous before them - nor do they allow them to be forgotten.

By Allah! Many who were nearing the brink of destruction have been saved as the lives of the righteous have an amazing affect upon the hearts. In truth, the lives of the righteous are like secret keys that have the ability to unblock the blocked spiritual arteries of ones heart. Whosoever regularly reads about the lives of the righteous will soon begin to find a change in ones heart and an uprising of eeman the like of which one may have never have felt before. The hours spent reading their lives in the cosiness of ones home soon turns into a trip back in time… secrets and treasures unfold and the true stance a believer must take in this life unveils. Aims and goals are realised and potentials begin to be actualised; and in this way, the blur of materialism and narrow-mindedness are taken away from ones heart. Let’s make a conscious decision not to be of those who are oblivious to the great legacies of the Muslim Ummah, before it’s too late. Let’s sincerely turn to Allah [azza wa jall] and ask him to save us from being of those who he sends astray; Allah [azza wa jall] says,

“…Say: "Verily, Allâh sends astray whom He wills and guides unto himself those who turn to Him in repentance." [Ar-Ra’d: 27]

Within these dark nights of tribulation and tests let’s take benefit from their lives, just as the night takes benefit from the light of the stars. And then soon, if Allah wills, we will become a people who resist and can not be resisted; a people of self-worth, dignity and spiritualism.

Flowers Wallpapers“The Iraqi convoy left for Pilgrimage to the House of Allah in the year 394 H. It was a time of great fear and anxiety due to the presence of Bedouins and thieves that targeted the Pilgrims. After they completed their Hajj, the leader of the convoy decided to return quickly to Baghdad and not to head towards the Prophetic Medina out of fear of being ambushed by these thieves. When the convoy reached the crossroad that would lead to the Prophetic Medina, two young men [from the convoy] stood at that road and recited: "It was not [proper] for the people of Madinah and those surrounding them of the bedouins that they remain behind after the Messenger of Allah or that they prefer themselves over his self" [Al-Tawbah 9:120] [After hearing these verses] the people burst into tears, and the camels turned their necks towards the road [leading to Medina], and the people altogether turned, along with their leader, towards the Prophetic Medina. They visited and returned safely to their countries, and to Allah belongs all praise” [2]

Know that the love of the Messenger of Allah [Prayers of Allah and Peace upon him] is from the greatest obligations.

Allah the Exalted said: "Say, [to them O Muhammad that:], "If your fathers, your sons, your brothers, your wives, your relatives, wealth which you have obtained, commerce wherein you fear decline, and dwellings with which you are pleased are more beloved to you than Allah and His Messenger and jihad in His cause, then wait until Allah executes His command. And Allah does not guide the defiantly disobedient people." [Al-Tawbah 9:24]

Al-Qadi ‘Iyaad [May Allah shower him with mercy] said commenting on this verse:

“Sufficient should that be as a motivation and a warning, a sign and a proof of the obligation of his love, the great danger of [neglecting] it, and how he rightfully deserves this love from us – Prayers of Allah and Peace upon him; since Allah – the Exalted – strongly reprimanded those whose wealth, family, and children were more beloved to him than Allah and His Messenger, and warned them [by saying]: [then wait until Allah executes His command], then He declared them defiantly disobedient at the end of the verse, and informed them that they are from among those who have gone astray and are not guided by Allah” [3].

The Companions [May Allah be pleased with them] have demonstrated the greatest examples of love for the Messenger of Allah – Prayers of Allah and Peace upon him:

“Umar Al-Farouq [May Allah be pleased with him] used to – say to Al-‘Abbas – the Uncle of the Messenger of Allah [Prayers of Allah and Peace upon him]:

Your [embracement of] Islam is more pleasing to me then if Al-Khatab [my own father] had embraced Islam; [that is because your Islam] is more pleasing to the Messenger of Allah [Prayers of Allah and Peace upon him].

Ali ibn Abi Talib [May Allah be pleased with him] was asked:

How was your love for the Messenger of Allah [Prayers of Allah and Peace upon him]?

So he replied:

He was, by Allah, dearer to us then our wealth, our children, our fathers, our mothers, and from cold water at [the time of] extreme thirst” [4].

There we have ‘Amr ibn Al-‘Aas [May Allah be pleased with him] saying at the time of his death:

“And then no one was dearer to me than the Messenger of Allah [Prayers of Allah and Peace upon him] and none was more sublime in my eyes than he. Never could I, pluck courage to catch a full glimpse of his face due to the reverence I had for him. So if I am asked to describe his features, I cannot do that for I have not eyed him fully” [5].

Love is the basis of all the actions and movements in this world; all the deeds in this world are a product of love and willpower [6], and the love of the Messenger of Allah [Prayers of Allah and Peace upon him] is from the internal matters of the heart that necessitates both actions and words.

So loving the Messenger of Allah [Prayers of Allah and Peace upon him] would necessitate defending him [Prayers of Allah and Peace upon him], adhering to his Sunnah, and guarding him from all those who wish to slander him.

Contemplate on what came in the tradition of Ibn ‘Abbas [May Allah be pleased with them] where he narrates that:

“A blind man had an Umm Walad who used to insult the Prophet [Prayers of Allah and Peace upon him] and say bad things about him. He told her not to do that but she did not stop, and he rebuked her but she did not heed him. One night, when she started to say bad things about the Prophet [Prayers of Allah and Peace upon him] and insult him, he took a short sword or dagger, put it on her belly and pressed it and killed her. A child who came between her legs was smeared with the blood that was there. The following morning that was mentioned to the Messenger of Allah [Prayers of Allah and Peace upon him]. He called the people together and said: “I ask by Allah the man who has done this action and I order him by my right over him that he should stand up” The blind man stood up and said: “O Messenger of Allah, I am the one who did it; she used to insult you and say bad things about you. I forbade her, but she did not stop, and I rebuked her, but she did not give up her habit. I have two sons like pearls from her, and she was kind to me. Last night she began to insult you and say bad things about you. So I took a dagger, put it on her belly and pressed it till I killed her.” Thereupon the Prophet [Prayers of Allah and Peace upon him] said: “Bear witness, there is no blood money due for her” [7].

So notice what that “perceptive” man [May Allah be pleased with him] did in defending the Messenger of Allah [Prayers of Allah and Peace upon him]; even though he is a blind man, and that woman, who was the mother of his children, treated him with kindness, and he has from her two sons of extreme beauty. With all that, he favored the love of the Messenger of Allah [Prayers of Allah and Peace upon him] and his defense over all these others things that he loved so May Allah be pleased with him.

Al-Waqidi narrates in his Maghazi:

That Marawan ibn Al-Hakam who was the ruler of Medina[at the time] said to a Jewish man called ibn Yameen: How was ibn Al-Ashraf killed?

Ibn Yameen replied: Through betrayal.

And Muhammad ibn Maslama [May Allah be pleased with him], who was an old man at the time, was seated, so he said to Marawan: O Marawan, do you consider Prophet Muhammad [Prayers of Allah and Peace upon him] to be from among those who betray? By Allah, we did not kill him except by the order of the Messenger of Allah [Prayers of Allah and Peace upon him]. By Allah, I would not meet with you under a single roof, except that of the Masjid.

As for you ibn Yameen, by Allah, if I ever get power over you and in my hand is a sword, I would use it to strike your head.

After that incident, Ibn Yameen would never leave Banu Quraizah except after sending forth someone to look for Muhammad ibn Maslama. If they inform him that [ibn Maslama] is away in some of his land, he would leave, complete his business and return. Otherwise, he would not leave.

One time when Muhammad ibn Maslama was attending a funeral, he saw ibn Yameen in Al-Baqee’, so he took some palm-tree branches [that he found], and started hitting [ibn Yameen] with it, branch after branch, until he breaks it on his face and head. [Ibn Salama] then let [ibn Yameen], who became so weakened, go and told him: By Allah, if only I had a sword I would have hit you with it” [8].

The love of the Messenger of Allah [Prayers of Allah and Peace upon him] necessitates revering, respecting, and honoring him.

When Malik ibn Anas [May Allah shower him with mercy] was asked about Ayub Al-Sekhtiyani, he said: I never spoke to you of anyone better than Ayub.

He also said: He (i.e. Ayub) performed pilgrimage twice, and I used to watch him [from far away], but didn’t listen to him. However, [I noticed that] whenever Prophet Muhammad [Prayers of Allah and Peace upon him] was mentioned he would begin to weep, until I felt for him. So once I saw what I saw of him, and how much he revered the Prophet [Prayers of Allah and Peace upon him] I [started] writing from him.

Mus’ab ibn ‘Abdullah said:

[Imam] Malik’s color used to change whenever the Prophet [Prayers of Allah and Peace upon him] was mentioned, and he used to (lower his head) until his companions felt for that; he was told about this one day, so he said:

Had you seen what I have seen, you would not have questioned what you have seen of me. I used to see Muhammad ibn Al-Munkadir, and he was the master of the Reciters [of the Quran], we never asked him about a tradition except that he would start crying and weeping, until we felt sorry for him” [9].

Revering the Messenger of Allah [Prayers of Allah and Peace upon him] is a middle ground between negligence and excessiveness.

Ibn ‘Abd Al-Hadi spoke of this moderation when he said:

"Reverence [of the Messenger of Allah – Prayers of Allah and Peace upon him] is by the heart, tongue, and limbs;

Reverence by the heart, which follows the firm belief that he is a Messenger [of Allah], is in favoring his love over [the love of] one’s self, children, parents, and people altogether.

This love is proven by two matters:

One of them is: Purification of the Tawheed

He [Prayers of Allah and Peace upon him] had the most concern, out of all creation, in purifying it (i.e. Tawheed). He cut all the means to Shirk from all directions. The focal point of this Religion is upon that, and it is the pillar of salvation. This matter was not established and strived after by anyone more than it was by him [Prayers of Allah and Peace upon him], through his words, actions, and guidance, as well as through blocking the routes that would negate it. Thus revering him [Prayers of Allah and Peace upon him] is in following him in that, not in negating it.

The second is:

In imitating and following only him, seeking only his rulings in the minute and major matters of his religion, the fundamentals and the branches, being satisfied with his rulings, following and submitting to it. Turning away from those who oppose him, and not giving them any attention, until he becomes the sole ruler [in all our affairs], whose rulings are followed and his sayings are accepted, just as Allah the Exalted is the one and only God who deserves to be solely worshipped with both love and fear …

As for revering him by the tongue, [this is achieved] through praising him in the manner he deserves, in the same way he praised himself and was praised by his Lord, without any excessiveness or negligence; so just as the one who neglects praising him has abandoned revering him, he who has gone to excessiveness has done also that.

As for revering him with the limbs, this is accomplished through acting upon his obedience, seeking to manifest his religion, raising his words, promoting that which he came with, and struggling against those who oppose it” [10].

The greatest means through which one can love the Messenger of Allah [Prayers of Allah and Peace upon him] are two:

One of them is: Looking at his perfect traits and manners.

He was [Prayers of Allah and Peace upon him]:

“The most complete of all people from [the time of] his early development and upbringing, he was always known for his honesty, devotion, justice, and perfect manners. He was known to stay away from transgression, injustice, and all blameworthy attributes. All those who knew him attested to all this [even] before his Prophethood, those who believed in him and those who disbelieved in him after Prophethood. Nothing blameworthy is known of him, neither in his words, actions, or manners. He never lied, treated anyone unjustly, or with transgression. His manners and image were from the most perfect, the most complete, and the most comprehensive of all goodness, which are indications to his perfection” [11].

The second is through: Looking at his favors and kindness towards his Ummah, and his mercy towards them, his guidance to them and his compassion towards them, He is to the believer kind and merciful [12], he is one who invites to Allah (by His permission) and an illuminating lamp [13], he recites unto them the Verses of Allah (the Quran) purifying them and teaching them the Book and wisdom [14-15].

Al-Hafiz Ibn Hajar said:

“If one contemplates upon the benefits which one received from the way of the Messenger [Prayers of Allah and Peace upon him], who brought him out of the darkness of disbelief to the light of Faith, either directly or by being a reason, he would realize that he [Prayers of Allah and Peace upon him] is the reason that one would remain in the everlasting pleasure [of the Hereafter]. He would [also] know that [the Messenger] benefiting him in that way is better than any other benefit one could have received. Thus he [Prayers of Allah and Peace upon him] deserves to be loved more than all others, since the benefits that lead to love coming from his way is much more that coming from any other way. However, people differ in this matter depending on fully realizing or overlooking this” [16].

So we ask Allah to send His Prayers and Blessings on His slave and Messenger Muhammad, and on his Household and Companions.


1. An Assistant Professor in the Department of Aqidah, College of Usul Al-Din, The Islamic University of Imam Muhammad b. Saud in Riyadh.
2. “Tareekh Ibn Katheer” 11/334 – with slight alteration, and refer to the original story in “Al-Muntazam” by Ibn Al-Jawzi 15/44.
3. “Al-Shifaa” 2/563.
4. “Al-Shifaa” by Al-Qadi ‘Iyaad 2/568.
5. Narrated by Imam Muslim in the book of “Iman”, tradition 192
6. Refer to: “Jami’ Al-Rasael” by Ibn Taymiyah: (Qa’idah fee Al-Mahaba) 2/193, 202.
7. Narrated by Abu Dawud (tradition # 4361), and Al-Nasaei 7/99
8. “Maghazi Al-Waqidi” 1/192 – abridged, and refer to: “Al-Sarim Al-Masloul” by Ibn Taymiyah 2/184.
9. “Al-Shifaa” by Al-Qadi ‘Iyaad 2/596, 597. Refer also to: Majmou’ Al-Fatawa by Ibn Taymiyah 1/226.
10. “Al-Sarim Al-Manki” p. 452 – 454: abridged.
11. “Al-Jawab Al-Saheeh, leman Badal Deen Al-Maseeh” by Ibn Taymiyah 4/80.
12. Al-Tawbah 9:128
13. Al-Ahzab 33:46
14. Al-Imran 3:164
15. “Al-Shifaa” by Al-Qadi ‘Iyaad 2/580
16. “Fath Al-Bari” 1/59-60.