The Prophet’s Birth sallallâhu ‘alayhi wa sallam

Al-Istiqaamah Issue No.3 – Rabî’ul-Awwal 1417H / August 1996

THE YEAR OF HIS NOBLE BIRTH

According to the most correct opinion of the Scholars, the Prophet sallallaahu ‘alayhi wa sallam was born in the city of Makkah in the year of the Elephant (in the year 570 or 571CE), in the month of Rabee’ul-Awwal. [1]

THE DAY OF HIS NOBLE BIRTH

There is an agreement amongst the Scholars that the Prophet sallallaahu ‘alayhi wa sallam was born on a Monday, since he sallallaahu ‘alayhi wa sallam was asked about fasting on a Monday, and he said: “On that day I was born and on that day Revelation descended upon me.” [2] However, as regards the exact date of his birth, then the Scholars have differed about this, although the majority of Scholars say that he sallallaahu ‘alayhi wa sallam was born on the 12th of Rabee’ul-Awwal.

Imaam an-Nawawee (d.676H) – rahimahullaah– said: “There is on agreement that he was born on Monday in the month of Rabee’ul-Awwal. There is a difference of opinion whether this day was the 2nd, 8th, 10th or 12th day of the month – and these ore the four most well-known opinions concerning this.” [3]

EVENTS AT THE TIME OF HIS BIRTH

Certain miraculous events are reported to have occurred at the time that the Prophet sallallaahu ‘alayhi wa sallam was born. However, most of them are not authentically related, rather they are da’eef (week) or mawdoo’ (fabricated) and therefore cannot be relied upon as decisive proof; such as the narration which relates that some of the galleries of Kisraa’s palace broke-up and collapsed, that the sacred-fire of the Magians died-out and that some of the churches on Lake Saawah collapsed and sank down.[4]

However, it is authentically related that the Prophet sallallaahu ‘alayi wa sallam said.

I am a result of the supplication of my father Ibraaheem and the glad-tidings brought by ‘Eesaa ‘alayhimus salaam. And my mother – when she bore me – saw that a light shone out from her, which lit up the palaces in Syria … ” [5]

CELEBRATING THE DAY OF HIS NOBLE BIRTH

Imaam al-Faakihaanee (d.734H) – rahimahullaah -said: [6]

“Celebrating his birthday has no basis in the Book nor the Sunnah, nor is this action recorded from any one of the Scholars of this Ummah; those who are taken as examples to be followed and who cling to the narrations. Rather it is a bid’ah (innovotion), which was introduced by the (deviated) Battaaloon sect.[7]”

As regards to the origins of this newly-invented celebration, then some of the research Scholars have stated that the first person to innovate this practice was ‘Umar ibn Muhammad al-Mulaa in the city of Mawsil in Iraaq, during the fourth century, as is mentioned by the Imaam Abu Shaamah (d.665H).[8] He was followed in this by the likes of Abul-Khattaab ‘Umar ibn Dihyaa: “who was employed in the west, then traveled to Syria, then he traveled to the city of Irbil in ‘Iraaq, during the fourth century, where he found its king Mudhaffarud-Deen ibn Zaynud-Deen showing a keen interest in the milaad (birthday) of the Prophet sallallaahu ‘alayhi wa sallam. So he composed a book for him called at-Tanweer fi Mawlidis-Siraajil-Muneer; so he recited this to the king who then rewarded him with one thousand deenaars.” [9]

Imaam Maalik (d.179H) – rahimahullaah – said:

‘Whosoever introduces into Islaam an innovation, and holds it to be something good, has indeed alleged that Muhammad sallallaahu ‘alayhi wa sallam has betrayed his message. Read the saying of Allaah – the Most Blessed, the Most High:

“This day I have perfected your religion for you, completed My favour upon you and I have chosen for you Islaam as your religion.” [Soorah al-Maa’idah 5:3].

So that which was not part of the religion at that time, cannot be part of the religion today. And the last part of this Ummah cannot be rectified, except by that which rectified its first part.” [10]

Thus, had the practice of celebrating milaadun-Nabee (the birthday of the Prophet sallallaahu ‘alayhi wa sallam) been something praiseworthy then: “the Salaf (the Pious Predecessors) – may Allaah be pleased with them all – would have instituted it. For they were the ones having a greater love and honour for Allaah’s Messenger sallallaahu ‘alayhi wa sallam and a greater zeal for doing good. Indeed, the most perfect expression of love and honour for him is by following him, obeying him, carrying out his commands, upholding and reviving his Sunnah (guidance and example) – both inwardly and outwardly – and in spreading his message and striving in this, with the heart, the hand and the tongue. Such was the path of the Companions and those who followed them in goodness (i.e. beliefs and actions).” [11]


Footnotes:

[1]. Refer to Taareekh (p.53) of Khaleefah ibn Khayaat, as-Seerah (1/167) of Ibn Hishaam and also Tabaqaatul-Kubraa (1/62) of Ibn Sa’d.

[2]. Related by Muslim (2/820) and Ahmad (5/297).

[3]. Tahdheeb Seeratun-Nabawiyyah (p.20) of Imaam an-Nawawee.

[4]. Munkar: Related by Imaam adh-Dhahabee in as-Seeratun-Nabawiyyah (pp. 11-14), who said: “This narration is munkar ghareeb (rejected).”

[5]. Related by al-Haakim in al-Mustadrak (2/600) and Ibn Katheer in al-Bidaayah wan-Nihaayah (1/229) who said: “Its isnaad is good and strong.” Refer to as-Saheehah (no.1545) of Shaykh al-Albaanee for a detailed discussion concerning its authenticity.

[6]. Al-Mawrid fi ‘Amalil-Mawlid (pp.21-22).

[7]. The Battaaloon: they are one of the deviated Baatiniyyah sects from the Faatimids – as al-Maqreezee says in al-Khatat (1/490).

[8]. In al-Baa’ith ‘alaa Inkaaril-Bida’ wal-Hawaadith (pp.23-24). Ibn al-Jawzee stated something similar in Miraatuz-Zamaan (8/310).

[9]. Al-Bidaayah wan-Nihaayah (13/144-145) of al-Haafidh Ibn Katheer.

[10]. Related by al-Qaadee ‘lyaadh in ash-Shifaa fee Huqooqil-Mustafaa (2/676).

[11]. Iqtidaa’us-Siraatul-Mustaqeem (p.295) of Ibn Taymiyyah

Related Links:

The Ruling Concerning Miladun-Nabi : Shaykh bin Baz

By the Shaykh – the noble Scholar – ‘Abdul-Azeez bin Baaz [1]
Al-Istiqaamah Issue No.3 – Rabî’ul-Awwal 1417H / August 1996

All praise is for Allaah and the blessing of Allaah and His peace be upon the Messenger, and upon his Family, his Companions and all those who follow his guidance. After that:

It is not permissible to celebrate Milaadun-Nabee (the birthday of the Prophet sallallaahu ‘alayhi wa sallam), nor the birthday of anyone else, since this is from the acts of bid’ah (innovations) that have been newly-invented into the religion. 2 Neither did Allaah’s Messenger sallallaahu ‘alayhi wa sallam, nor the Rightly-Guided Khaleefahs (Successors), nor the Companions, may Allaah be please with them all, nor any of their followers from the first three excellent generations, celebrate this day – and they were the most knowledgeable of people concerning the Sunnah (the Prophetic guidance), and had the greatest love for Allaah’s Messenger sallallaahu ‘alayhi wa sallam and were the foremost in following his Sharee’ah (Prescribed Laws).

It has been authentically established from the Prophet sallallaahu ‘alayhi wa sallam that he said: “Whosoever introduces into this affair of ours, that which is not part of it, will have it rejected.” 3

In another authentic narration, he sallallaahu ‘alayhi wa sallam said: “Hold fast to my Sunnah (guidance) and the way of the Rightly-Guided Khaleefahs after me, cling to it tightly. And beware of newly-invented matters, for every newly-invented matter is an innovation, and every innovation is misguidance.” 4

So these two narrations contain a strong warning against innovations in the religion, and acting upon them. This is why Allaah – the One free of all defects – says in His Clear Book:

“And whatever the Messenger gives you, take it. Whatever he forbids you from, then keep away from it.” [Soorah al-Hadeed 59:7].

Allaah – the Mighty and Majestic – said:

“Let those beware who withstand the command of the Prophet sallallaahu ‘alayhi wa sallam, unless some trials and afflictions befall them, or unless they are afflicted with a painful punishment.” [Soorah an-Noor 24:63].

Allaah – the Most High – said:

“And the first to embrace Islaam from the Muhaajirs and the Ansaar, and those who followed them in goodness, beliefs and actions. Allaah is well-pleased with them, and they are well-pleased with Him. He has prepared for them Gardens of Paradise, beneath which rivers flow, to live therein forever. That is the supreme achievement.” [Soorah at-Tawbah 9:100].

And Allaah – the Most High – said:

“This day I have perfected your religion for you, completed My favour upon you, and have chosen Islaam as your way of life.” [Soorah al-Maa’idah 5:3].

The verses with this meaning are plenty. So to accept this celebration, or any other newly-invented act of worship, implies that Allaah – the Most Perfect – did not complete and perfect the religion for this Ummah, and that the Messenger sallallaahu ‘alayhi wa sallam did not completely convey to his Ummah what was necessary regarding their duties, until the advent of those who came later and innovated in the religion of Allaah that for which they had no permission, claiming that they would draw closer to Allaah by such innovations. And this – without doubt – is a great danger and amounts to criticising Allaah – the Most Perfect – and His Messenger sallallaahu ‘alayhi wa sallam. For Allaah – the One free from all defects – has indeed perfected this religion for His servants, and has completed His favour upon them. And the Messenger sallallaahu ‘alayhi wa sallam has clearly conveyed the Message, not leaving any way that leads to Paradise, nor any way that distances a person from the Fire, except that he explained it to his Ummah. This has been established in an authentic narration, from ‘Abdullaah ibn ‘Amr radiallaahu ‘anhu, in which Allaah’s Messenger sallallaahu ‘alayhi wa sallam said: “Allaah did not send any Prophet except that it was his duty to inform his Ummah of the good that he knew, and to warn them about the evils that he knew.” 5

It is known that our Prophet sallallaahu ‘alayhi wa sallam is the best of all the Prophets and the last of them and the most perfect of them with regards to conveying the Message and advising the people. So if celebrating his milaad (birthday) was a part of the religion that Allaah – the Most Perfect chose, then the Messenger sallallaahu ‘alayhi wa sallam would have most certainly explained it to his Ummah, or he would have celebrated it himself, or his noble Companions radiallaahu ‘anhum would have celebrated it. However, since nothing like this happened, then we know that the celebration of milaad has nothing to do with Islaam whatsoever. Rather, it is from those innovations which the Messenger sallallaahu ‘alayhi wa sallam warned his Ummah from, as has been shown in the preceding narrations.

There is another authentic narration similar in meaning to the two preceding ones, and it is his sallallaahu ‘alayhi wa sallam’s saying in his Jumu’ah khutbah (Friday sermon): “Indeed the best speech is the Book of Allaah, and the best guidance and example is that of Muhammad sallallaahu ‘alayhi wa sallam. And the worst affairs are the newly-invented ones, and every newly-invented matter is an innovation, and every innovation is misguidance.” 6

Due to this, a group of the Scholars rejected the practice of milaad and warned against it, acting upon the aforementioned proofs, and their like. However, some of the later Scholars differed, in that they have allowed such a practice, providing it does not entail any sinful and evil matters; such as exaggerating in the praise of Allaah’s Messenger sallallaahu ‘alayhi wa sallam, or free-mixing between men and women, or the playing of musical instruments and singing, and other such matters which are rejected by the pure Sharee’ah (Prescribed Law). They think that such a practice is a bid’ah hasanah (a good innovation in the religion). 7 However, the Sharee’ah principle is: whenever any dispute arises amongst the people, then the issue should be referred back to the Book of Allaah and to the Sunnah of His Messenger, Muhammad sallallaahu ‘alayhi wa sallam. Allaah – the Mighty and Majestic – said:

“O you who believe! Obey Allaah and obey the Messenger and those in authority amongst you. If you differ in anything amongst yourselves, then refer it back for judgment to Allaah and His Messenger, if you do truly believe in Allaah and the Last Day. That is better and more befitting for final determination.” [Soorah an-Nisaa 4:59].

Allaah – the Most High – said:

“And in whatever you differ, the judgement is with Allaah.” [Soorah ash-Shooraa 42:10].

So if we refer this issue – about the validity of celebrating milaad – back to the Book of Allaah, we find that the Book (i.e. the Qur’aan) commands us to follow the Messenger sallallaahu ‘alayhi wa sallam in that which he brought, and it warns us against that which he prohibited. It also informs us that Allaah – the Most Perfect – has perfected the religion of Islaam for this Ummah. Thus, from this angle, there is nothing in what the Messenger came with concerning this celebration, and therefore it cannot be part of the religion which Allaah perfected for us and ordered us to adhere to by following the Messenger.

Then if we turn to the Sunnah of the Messenger sallallaahu ‘alayhi wa sallam we do not find in it that he sallallaahu ‘alayhi wa sallam celebrated his own birthday, nor ordered its celebration, nor do we find any of the Companions radiallaahu ‘anhum celebrating it! Therefore, it will be absolutely clear to anyone who has the slightest insight and is desirous of truth and justice, that the practice of celebrating the Milaadun-Nabee (the birthday of the Prophet) is not part of t he religion, rather it is a bid’ah (innovation) which we have been warned against and ordered to abandon.

It is also a form of blind imitation of the Jews and Christians in their festivals. Therefore, the sensible person should not be deceived by the large number of people, from the various lands, who practice this, since the truth is not known by mere numbers, but the truth is known by the Sharee’ah proofs. Allaah – the Most High said concerning the Jews and the Christians:

“And they say: None shall enter Paradise unless he be a Jew or a Christian! These are their own desires. Say to them: Bring your proof if you are indeed truthful.” [Soorah al-Baqarah 2:111].

And Allaah – the Most High – said:

“And if you were to obey most of those on earth, they would mislead you far away from Allaah’s path.” [Soorah al-An’aam 6:116].

Most of these milaad celebrations – as well as being an innovation – involve other types of evils as well; such as the free-mixing between men and women, singing and playing musical instruments, and the drinking and smoking of intoxicants. There are in such celebrations, something which is worse than all this, and it is the greater form of shirk (associating partners in the worship of Allaah), through exaggerating about Allaah’s Messenger sallallaahu ‘alayhi wa sallam, or the dead awliyaa (pious servants of Allaah), by supplicating to them, seeking their aid and help, or by believing that they have the knowledge of the ghayb (hidden Unseen), and other such matters of kufr (disbelief). Whereas it is authentically related from Allaah’s Messenger sallallaahu ‘alayhi wa sallam that he said: “Beware of ghuloo (exaggeration) in the religion. For indeed those who came before you were destroyed due to their exaggerating in the religion.” 8 And he ‘alayhis-salaatu was-salaam also said: “Do not over-elevate me as the Christians over-elevated Jesus, Son of Mary, but rather I am just a slave of Allaah. So call me the slave of Allaah and His Messenger.” 9

One of the strangest matters is that a great number of people who actively participate in this innovated celebration, and who defend it vigorously, do not take care of fulfilling those matters which Allaah has made obligatory upon them, such as praying the five daily Prayers, and this does not even bother many of them at all. Indeed many of them do not even think that they are committing a great sin! There is no doubt that this is due to their weak eemaan (faith) and their short sightedness and the Fact that their hearts are covered with the filth of sins and disobedience. We ask Allaah to protect and forgive us and all of the Muslims.

One of the strangest matters also is that some of them believe that Allaah’s Messenger sallallaahu ‘alayhi wa sallam is actually present at their milaad celebrations, so consequently the participants stand to greet and welcome him. However, this is from the greatest of lies and the worst form of ignorance, because the Messenger sallallaahu ‘alayhi wa sallam shall neither come out of his grave before the Day of Judgement, nor will he meet anyone, nor attend their gatherings. Rather, he shall remain in his grave until the Day of Judgement, whilst his noble rooh (soul) resides in the highest of places with his Lord in the home of the exalted, as Allaah – the Most High – said:

“Then you shall surely die, then you shall be raised-up again on the Day of Resurrection.” [Soorah al-Mu’minoon 23:15-16].

The Prophet sallallaahu ‘alayhi wa sallam said: “I will be the leader of the children of Aadam on the Day of Resurrection, and I will be the first for whom the earth will split open, and will be the first to intercede and the first whose intercession will be accepted.” 10

So this noble aayah (verse) and this noble hadeeth – and those verses and ahaadeeth with a similar meaning – prove that the Prophet sallallaahu ‘alayhi wa sallam and others that have also died, will only come out of their graves on the Day of Resurrection. And this is a matter about which there is an agreement amongst the Muslim Scholars, there being no difference between them. So it is a must upon every Muslim, to carefully consider these matters and to beware of those innovations and deviations that have been introduced by the ignorant ones and their like, for which Allaah has not sent down any authority. It is Allaah’s help that is sought, and He alone is relied upon, and there is no might, nor any power, except with Allaah.

As for sending the salaah and the salaam (invoking praises and blessings of peace) upon Allaah’s Messenger sallallaahu ‘alayhi wa sallam, then this is from one of the best ways of drawing closer to Allaah and from those actions which are righteous. Allaah – the Most High – said:

“Indeed Allaah sends His salaah upon the Prophet (i.e. Allaah praises the Prophet to the angels), as do the angels (by supplicating for forgiveness for him) O you who Believe! Send your salaah upon him and invoke the best salaam (blessings of peace) for him.” [Soorah al-Ahzaab 33:56].

The Prophet sallallaahu ‘alayhi wa sallam said: “Whosoever sends a single blessing upon me, then Allaah will send upon him ten blessings.” 11 So this is prescribed at all times, particularly at the end of every Prayer. Rather, a group from the people of Knowledge actually consider it obligatory in the final sitting of every Prayer, and consider it highly recommended at other times, such as after the adhaan (call to Prayer), and after mentioning the Prophet, sallallaahu ‘alayhi wa sallam’s name, and also on the day of Jumu’ah (Friday), as is proven by the various authentic narrations.

May Allaah help us and all the Muslims to attain a sound understanding of the religion, and that He favours us all by causing us to cling to the Sunnah and causing us to beware of bid’ah (innovations in the religion). Indeed He is the Most Generous, the Most Kind. And may the salaah and salaam (Allaah’s praises and blessings of peace) be upon our Prophet Muhammad and upon his Family, his Companions and his followers.


1. At-Tahdheer minal-Bid’ah (pp.3-6) of Shaykh Ibn Baaz.
2. Ash-Shaatibee said in al-‘ltisaam (1/33), about the technical definition of the word bid’ah (innovations): “A newly invented way in the Religion, in imitation of, or corresponding to the Sharee’ah, through which nearness to Allaah is sought. Such action is not supported by any authentic proof – neither the action itself, nor the way in which it is performed.”
3. Related by al-Bukhaaree (2/166) and Muslim (5/133), from ‘Aaishah radiallaahu ‘anhaa.
4. Saheeh: Related by Ahmad (4/126) and Abu Daawood (no.4607), from al-‘lrbaad ibn Saariyah radiallaahu ‘anhu. It was declared authentic by al-Haafidh Ibn Hajr in Takhreej Ahaadeeth Mukhtasar-Ibnul-Haajib (1/137).
5. Related by Muslim in his Saheeh (no. 1844).
6. Related by Muslim (6/153), from Jaabir ibn ‘Abdullaah radiallaahu ‘anhu.
7. Refer to the following article in refutation of this concept.
8. Saheeh: Related by Ahmad (1/215) and Ibn Maajah (no.3064), from Ibn ‘Abbaas radiallaahu ‘anhu. It was authenticated by al-Haafidh Ibn Taymiyyah in Majmoo’ul-Fataawaa (3/383).
9. Related by al-Bukhaaree (no.3445) and Muslim (no.1691), from ‘Umar radiallaahu ‘anhu.
10. Related by Muslim (7/59), from Abu Hurayrah radiallaahu ‘anhu.
11. Related by Muslim (no.408), from Abu Hurayrah radiallaahu ‘anhu.

The Original State

Ibn Battah relates in Ibaanah (no.136), that the noble Scholar and taabi’ee. Abul-‘Aaliyah (d.90H) – rahimahullaah – said:

“Learn Islaam. Then when you have learnt Islaamic do not turn away from it to the right, nor the left. But be upon the Straight Path and upon the Sunnah of your Prophet sallallahu ‘alayhi wa sallam and that which his Companions were upon and beware of these innovations because they cause hatred and enmity amongst you. But stick to the original state of affairs which was there before they divided.”

The Death of the Prophet (Peace be upon him) : Shaykh Safi ur-Rahmaan Mubarakfoori

From Ar-Raheeq al-Makhtoom

The Start of the Disease

On Monday the twenty-ninth of Safar in the eleventh year of al-Hijra, he participated in funeral rites in al-Baqee’. On the way back he had a headache, his temperature rose so high that the heat effect could be felt over his headband. He led the Muslims in prayer for eleven days though he was sick. The total number of his sick days were either thirteen of fourteen.

The Last Week

When his sickness grew severe he asked his wives: “Where shall I stay tomorrow?” “Where shall I stay?” They understood what he wanted. So they allowed him to stay wherever he wished. He moved to ‘Aishah’s room leaning – while he was walking – on al-Fadl bin al-‘Abbas and ‘Alî bin Abî Tâlib. Head banded as he was, he dragged his feet till he came into her abode. It was there that he spent the last week of his life.

During that period, ‘Aishah used to recite al-Mu’awwidhat (Chapters 113 and 114 of the Qur’ân) and other supplications which he has already taught her.

Five days before death

On Wednesday, five days before he died the Prophet’s temperature rose so high signalling the severness of his disease. He fainted and suffered from pain. “Pour out on me seven Qirab (water skin pots) of various water wells so that I may go out to meet people and talk to them.” So they seated him in a container (usually used for washing) and poured out water on him till he said: “That is enough. That is enough.”

Then he felt well enough to enter the Mosque. He entered it band-headed, sat on the pulpit and made a speech to the people who were gathering together around him. He said: “The curse of Allâh falls upon the Jews and Christians for they have made their Prophets’ tombs places of worship.” [Sahîh al-Bukhârî, 1/62; Muatta’ Imâm Malik, p.360] Then he said: “Do not make my tomb a worshipped idol.” [Muatta’ Imâm Malik, p.65]

Then he offered himself and invited the people to repay any injuries he might have inflicted on them, saying:

“He whom I have ever lashed his back, I offer him my back so that he may avenge himself on me. He whom I have ever blasphemed his honour, here I am offering my honour so that he may avenge himself.”

Then he descended, and performed the noon prayer. Again he returned to the pulpit and sat on it. He resumed his first speech about enmity and some other things. A man then said: “You owe me three Dirhams.” The Prophet sallallaahu ‘alayhi wa sallam said: “Fadl, pay him the money.” He went on saying:

“I admonish you to be good to Al-Ansar (the Helpers). They are my family and with them I found shelter. They have acquitted themselves credibly of the responsibility that fell upon them and now there remains what you have to do. You should fully acknowledge and appreciate the favour that they have shown, and should overlook their faults.”

In another version: “The number of believers would increase, but the number of Helpers would decrease to the extent that they would be among men as salt in the food. So he who from among you occupies a position of responsibility and is powerful enough to do harm or good to the people, he should frilly acknowledge and appreciate the favour that these benefactors have shown and overlook their faults.”

And said: “Allâh, the Great, has given a slave of His the opportunity to make a choice between whatever he desires of Allâh’s provisions in this world, and what He keeps for him in the world, but he has opted for the latter.”

Abû Sa’id Al-Khudri said: “Upon hearing that, Abû Bakr cried and said: ‘We sacrifice our fathers and mothers for your sake.’ We wondered why Abû Bakr said such a thing. People said: ‘Look at that old man! The Messenger of Allâh says about a slave of Allâh who was granted the right between the best fortunes of this world and the bounty of Allâh in the Hereafter, but he says: We sacrifice our fathers and mothers for your sake!’ It was later on that we realized what he had aimed at. The Messenger of Allâh was the slave informed to choose. We also acknowledged that Abû Bakr was the most learned among us.” [Mishkat Al-Masabih, 2/546]

Then the Messenger of Allâh said:

“The fellow I feel most secure in his company is Abû Bakr. If I were to make friendship with any other one than Allah, I would have Abû Bakr a bosom friend of mine. For him I feel affection and brotherhood of Islam. No gate shall be kept open in the Mosque except that of Abû Bakr’s.” [Sahîh al-Bukhârî, 1/22,429,449, 2/638; Misbkat Al-Masabih, 2/548]

Four days before his death

On Thursday, four days before the death of the Messenger of Allâh he said to people — though he was suffering from a severe pain:

“Come here. I will cause you to write something so that you will never fall into error.” Upon this ‘Umar bin Al-Khattab said: “The Prophet of Allâh is suffering from acute pain and you have the Qur’an with you; the Book of Allâh is sufficient unto you.” Others however wanted the writing to be made. When Muhammad heard them debating over it, he ordered them to go away and leave him alone. [Sahîh al-Bukhârî, 2/637]

That day he recommended three things:

1. Jews, Christians and polytheists should be expelled out of Arabia .
2. He recommended that delegations should be honoured and entertained, in a way similar to the one he used to do.
3. As for the third — the narrator said that he had forgotten it. It could have been adherence to the Holy Book and the Sunnah. It was likely to be the accomplishment and the mobilization of Osamah’s army, or it could have been performance of prayers and being attentive to slaves.

In spite of the strain of disease and suffering from pain, the Prophet used to lead all the prayers till that Thursday — four days before he died. On that day he led the sunset prayer and recited:

“By the winds (or angels or the Messengers of Allah) sent forth one after another.” [77:1] [Misbkat Al-Masabih, 1/102]

In the evening he grew so sick that he could not overcome the strain of disease or go out to enter the Mosque. ‘Aishah said: The Prophet asked: “Have the people performed the prayer?” “No. They haven’t. They are waiting for you.” “Put some water in the washing pot.” Said he. We did what he ordered. So he washed and wanted to stand up, but he fainted. When he came round he asked again “Have the people prayed?” Then the sequence of events took place again and again for the second and the third times from the time he washed to the time he fainted after his attempts to stand up. Therefore he sent to Abû Bakr to lead the prayer himself. Abû Bakr then led the prayer during those days [Sahîh al-Bukhârî, 1/99]. They were seventeen prayers in the lifetime of Muhammad sallallaahu ‘alayhi wa sallam.

Three or four times ‘Aishah talked to the Prophet sallallaahu ‘alayhi wa sallam to exempt Abû Bakr from leadership in prayer lest people should despair of him, but he refused and said: “You (women) are like the women who tried to entice Joseph (Yusuf) into immorality. Convey my request to Abû Bakr to lead the prayer.”

A Day or Two prior to Death

On Saturday or on Sunday, the Prophet sallallaahu ‘alayhi wa sallam felt that he was well enough to perform the prayer; so he went out leaning on two men in order to perform the noon prayer. Abû Bakr, who was then about to lead the prayer withdrew when he saw him coming; but the Prophet made him a gesture to stay where he was and said: “Seat me next to him.” They seated him on the left hand side of Abû Bakr. The Prophet led the prayer, and Abû Bakr followed him and raised his voice at every ‘Allâhu Akbar’ (i.e. Allâh is the Greatest) the Prophet said, so that the people may hear clearly. [Sahîh al-Bukhârî 1/98,99]

A Day before his Death

On Sunday, a day before he died, the Prophet sallallaahu ‘alayhi wa sallam set his slaves free, paid as a charity the seven Dinars he owned and gave his weapons as a present to the Muslims. So when night fell ‘Aishah had to borrow some oil from her neighbour to light her oil-lantern. Even his armour was mortgaged as a security with a Jew for thirty Sa’ (a cubic measure) of barley.

The Last Day Alive

In a narration by Anas bin Malik, he said: “While the Muslims were performing the dawn prayer on Monday — led by Abû Bakr, they were surprised to see the Messenger of Allâh raising the curtain of ‘Aishah’s room. He looked at them while they were praying aligned properly and smiled cheerfully. Seeing him, Abû Bakr withdrew to join the lines and give way to him to lead the prayer. For he thought that the Prophet wanted to go out and pray.” Anas said: “The Muslims, who were praying, were so delighted that they were almost too enraptured at their prayers. The Messenger of Allâh made them a gesture to continue their prayer, went into the room and drew down the curtain.” [ibid. 21640]

The Messenger of Allâh sallallaahu ‘alayhi wa sallam did not live for the next prayer time.

When it was daytime, the Prophet sallallaahu ‘alayhi wa sallam called Fatimah and told her something in a secret voice that made her cry. Then he whispered to her something else which made her laugh. ‘Aishah enquired from her after the Prophet’s death, as to this weeping and laughing to which Fatimah replied:

“The first time he disclosed to me that he would not recover from his illness and I wept. Then he told me that I would be the first of his family to join him, so I laughed.” [Sahîh al-Bukhârî, 2/638]

He gave Fatimah glad tidings that she would become the lady of all women of the world [Rahmat-ul-lil’alameen, 1/282]. Fatimah witnessed the great pain that afflicted her father. So she said: “What great pain my father is in!”. To these words, the Prophet remarked:

“He will not suffer any more when today is over.” [Sahîh al-Bukhârî, 2/641]

He asked that Al-Hasan and Al-Husain be brought to him. He kissed them and recommended that they be looked after. He asked to see his wives. They were brought to him. He preached them and told them to remember Allah. Pain grew so much severe that the trace of poison he had at Khaibar came to light. It was so sore that he said to ‘Aishah: “I still feel the painful effect of that food I tasted at Khaibar. I feel as if death is approaching.” [ibid, 2/637] He ordered the people to perform the prayers and be attentive to slaves. He repeated it several times. [ibid. 2/637]

The Prophet sallallaahu ‘alayhi wa sallam breathes his last

When the pangs of death started, ‘Aishah leant him against her. She used to say: One of Allah’s bounties upon me is that the Messenger of Allâh died in my house, while I am still alive. He died between my chest and neck while he was leaning against me. Allâh has mixed his saliva with mine at his death. For ‘Abdur Rahman – the son of Abû Bakr – came in with a Siwak (i.e. the root of a desert plant used for brushing teeth) in his hand, while I was leaning the Messenger of Allâh against me. I noticed that he was looking at the Siwak, so I asked him – for I knew that he wanted it — “Would you like me to take it for you?” He nodded in agreement. I took it and gave it to him. As it was too hard for him, I asked him “Shall I soften it for you?” He nodded in agreement. So I softened it with my saliva and he passed it (on his teeth).

In another version it is said: “So he brushed (Istanna) his teeth as nice as he could.” There was a water container (Rakwa) available at his hand with some water in. He put his hand in it and wiped his face with it and said:

“There is no god but Allah. Death is full of agonies.” [Sahîh al-Bukhârî, 2/640]

As soon as he had finished his Siwak, brushing, he raised his hand or finger up, looked upwards to the ceiling and moved his lips. So ‘Aishah listened to him. She heard him say: “With those on whom You have bestowed Your Grace with the Prophets and the Truthful ones (As-Siddeeqeen), the martyrs and the good doers. O Allâh, forgive me and have mercy upon me and join me to the Companionship on high.” [ibid, 2/638-641] Then at intervals he uttered these words: “The most exalted Companionship on high. To Allâh we turn and to Him we turn back for help and last abode.” This event took place at high morning time on Monday, the twelfth of Rabi’ al-Awwal, in the eleventh year of Al-Hijrah. He was sixty-three years and four days old when he died.

The Companions’ concern over the Prophet’s Death

The great (loss) news was soon known by everybody in Madinah. Dark grief spread on all areas and hoirizons of Madinah. Anas said: “I have never witnessed a day better or brighter than that day on which the Messenger of Allâh sallallaahu ‘alayhi wa sallam came to us; and I have never witnessed a more awful or darker day than that one on which the Messenger of Allâh died on.” [Mishkat-ul-Masabih, 2/547]

When he died, Fatimah said: “O Father, whom his Lord responded to his supplication! O Father, whose abode is Paradise . O Father, whom I announce his death to Gabriel.” [Sahîh al-Bukhârî, 2/641]

‘Umar’s Attitude

‘Umar, who was so stunned that he almost lost consciousness and stood before people addressing them: “Some of the hypocrites claim that the Messenger of Allâh sallallaahu ‘alayhi wa sallam died. The Messenger of Allâh did not die, but went to his Lord in the same way as Moses bin ‘Imran did. He stayed away for forty nights, but finally came back though they said he had been dead. By Allah, the Messenger of Allâh will come back and he will cut of the hands and legs of those who claim his death.” [Ibn Hisham, 2/655]

Abû Bakr’s Attitude

Abû Bakr left his house at As-Sunh and came forth to the Mosque on a mare-back. At the Mosque, he dismounted and entered. He talked to nobody but went on till he entered ‘Aishah’s abode, and went directly to where the Messenger of Allâh sallallaahu ‘alayhi wa sallam was. The Prophet was covered with a Yemeni mantle. He uncovered his face and tended down, kissed him and cried. Then he said: “I sacrifice my father and mother for your sake. Allah, verily, will not cause you to die twice. You have just experienced the death that Allâh had ordained.”

Then he went out and found ‘Umar talking to people. He said: “‘Umar, be seated.” ‘Umar refused to do so. People parted ‘Umar and came towards Abû Bakr, who started a speech saying:

“And now, he who worships Muhammad sallallaahu ‘alayhi wa sallam, Muhammad is dead now. But he who worships Allah, He is Ever Living and He never dies. Allâh says: ‘Muhammad sallallaahu ‘alayhi wa sallam is no more than a Messenger, and indeed (many) Messengers have passed away before him. If he dies or is killed, will you then turn back on your heels (as disbelievers)? And he who turns back on his heels, not the least harm will he do to Allâh, and Allâh will give reward to those who are grateful.’ ” [3:144]

Ibn ‘Abbas said: “By Allâh it sounded as if people had never heard such a Qur’aanic verse till Abû Bakr recited it as a reminder. So people started reciting it till there was no man who did not recite it.”

Ibn Al-Musaiyab said that ‘Umar had said: “By Allâh as soon as I heard Abû Bakr say it, I fell down to the ground. I felt as if my legs had been unable to carry me so I collapsed when I heard him say it. Only then did I realize that Muhammad sallallaahu ‘alayhi wa sallam had really died.” [Sahîh al-Bukhârî, 2/640,641]

Burial and Farewell Preparations to his Honourable Body

Dispute about who would succeed him broke out even before having the Messenger of Allah’s body prepared for burial. Lots of arguments, discussions, dialogues took place between the Helpers and Emigrants in the roofed passage (portico) of Barn Sa’ida. Finally they acknowledged Abû Bakr (RA) as a caliph. They spent the whole Monday there till it was night. People were so busy with their arguments that it was late night — just about dawn of Tuesday — yet his blessed body was still lying on his bed covered with an inked-garment. He was locked in the room.

On Tuesday, his body was washed with his clothes on. He was washed by Al-’Abbas, ‘Alî, Al-Fadl and Qathm — the two sons of Al-’Abbas, as well as Shaqran — the Messenger’s freed slave, Osamah bin Zaid and Aws bin Khauli. Al-’Abbas, Al-Fadi and Qathm turned his body round, whereas Osamah and Shaqran poured out water. ‘Alî washed him and Aws leant him against his chest.

They shrouded him in three white Sahooli cotton cloth which had neither a headcloth [Sahîh al-Bukhârî, 1/169, Sahîh Muslim, 1/306] nor a casing and inserted him in.

A sort of disagreement arose with regard to a burial place. Abû Bakr said: “I heard the Messenger of Allâh say: ‘A dead Prophet is buried where he dies.’” So Abû Talhah lifted the bed on which he died, dug underneath and cut the ground to make the tomb.

People entered the room ten by ten. They prayed for the Prophet sallallaahu ‘alayhi wa sallam. The first to pray for him were people of his clan. Then the Emigrants, then the Helpers. Women prayed for him after men. The young were the last to pray.

This process took Tuesday long and Wednesday night (i.e. the night which precedes Wednesday morning). ‘Aishah said: “We did not know that the Prophet sallallaahu ‘alayhi wa sallam was being buried till we heard the sound of tools digging the ground at the depth of Wednesday night.” [Mukhtasar Seerat Ar-Rasool, p.471; Ibn Hisham, 2/649-665; Talqeeh Fuhoom Ahl M-Athar, p. 38, 39; Rahmat-ul-lil’alameen 1/277-286]

The Explanation of the Meanings of the Names of the Prophet – Ibn al-Qayyim

The Explanation of the Meanings of the Names of the Prophet (sallallaahu ‘alayhi wa sallam) – Taken from ‘Zaad al-Ma`aad’ (1/88-97) of ibn al-Qayyim, rahimahullaah

Bismillaahir-Rahmaanir-Raheem

Know that the Prophet (sallallaahu ’alayhi wa sallam) has been called by many names and titles in the Qur`aan and Sunnah, each one of them describing a special quality of this exalted personality. And in understanding them and reflecting upon them, we can, by the permission of Allaah, increase in our love and following of the Messenger of Allaah (sallallaahu ’alayhi wa sallam). This discussion is taken from ‘Zaad al-Ma`aad’ (1/88-97) of ibn al-Qayyim, rahimahullaah, summarised.

The names of the Prophet (sallallaahu ’alayhi wa sallam) are of two types:

  • Those names that are specific to him and none of the Messengers before him had these names, like Muhammad, Ahmad, al-Aaqib, al-Haashir, al-Muqaffee, Nabi al-Malhama.
  • Those names and qualities that are not specific to him, and were shared by the Messengers before him, but are found in him in the most complete and perfect forms. Like: Messenger of Allaah, His Prophet, His Servant, Prophet of Mercy etc.

What follows is an explanation of some of them.

Muhammad: is a passive participle, whosoever is praised, possessing many praiseworthy qualities then he is muhammad. And Muhammad (sallallaahu ’alayhi wa sallam) is praised more than any other person, and this is why – and Allaah knows best – he was called by this name in the Torah, due to the many praiseworthy qualities which he, his religion, and his nation possess such that even Moses wished that he would be from them.

Ahmad: Derived, as is Muhammad, from the noun hamd (praise). A group of scholars said that it is a passive participle, meaning: his praising of Allaah is more than any other person’s praise of him, and therefore he is the most deserving of being praised and the first. So in meaning Ahmad is similar to Muhammad except that the distinction is that he is Muhammad due to his possessing many praiseworthy qualities, and he is Ahmad due to his being praised in a more excellent way than the praise of any other. And this is the most complete meaning of this word, and the most extensive in commending him (sallallaahu ’alayhi wa sallam).

Also these two names stem from his character, and the praiseworthy qualities specific to him, and it is because of these that he is called Muhammad (sallallaahu ’alayhi wa sallam) and Ahmad. And he is the one who is praised by the People of the Heaven, the People of the earth, the People of the world and the People of the Hereafter.

Al-Mutawakkil: (The One who puts his trust in Allaah). In the Saheeh of Bukhaaree from the hadeeth of Abdullaah bin Umru who said, “I read the description of the Prophet (sallallaahu ’alayhi wa sallam) in the Torah: Muhammad is Messenger of Allaah, My servant and Messenger, I have called him al-Mutawakkil. He is neither rude nor harsh and he does not shout in the markets, and he does not return an evil for an evil, rather he overlooks and forgives. And I will not make him to die until I make firm the nation through him, causing them to say: there is none worthy of worship except Allaah.” {1}

He (sallallaahu ’alayhi wa sallam) is the most deserving of this name, because the trust he put in Allaah to establish the religion was a trust unequalled by any other.

Al-Maahee: (the destroyer/effacer). This has been explained in the hadeeth of Jubair bin Mut`am: “al-Maahee: the one through whom Allaah destroys and effaces unbelief.” {2}

Disbelief was not destroyed and removed by any single person as completely as was done by the Prophet (sallallaahu ’alayhi wa sallam). For indeed he was sent, and all of the inhabitants of the earth were in disbelief, except for some remnants of the People of the Book. Consisting of the worshippers of idols, the Jews who had the Anger of Allaah on them, the Christians who had been misguided, the atheist Saabi`een, the worshippers of the stars and the fire, and the philosophers who did not acknowledge the laws of the Prophets. And Allaah effaced them all through His Messenger until He established His religion and made it supreme over all others, and made it spread to the extent that the night and day spreads, and made his call as the rays of the sun in the various lands.

Al-Haashir: (the Gatherer). He is the one who gathered and united the people at his feet, and therefore it was as if he had been sent for this purpose.

Al-Aaqib: (The Last). He is the one who came at the end of the line of Prophets, and there is no prophet after him.

Al-Muqaffee: (). He is the one who was sent with the characteristics of the Messengers that had preceded him, and was their seal.

Nabi at-Tawba: (the Prophet of Repentance). It was by him that Allaah opened the door of repentance for the inhabitants of the earth [by them accepting his message], and Allaah forgave them with a forgiveness that was not given to the people before him. {3}

And the Prophet (sallallaahu ’alayhi wa sallam) was the one who sought forgiveness from Allaah the most, to the extent that he would say, “My Lord forgive me and turn toward me, You are The Oft-Forgiving, The Oft-Returning” {4}, 100 times in a single sitting. And he used to say, “O people repent to Allaah, your Lord, for indeed I repent to Allaah 100 times in a day”. {5}

And likewise the repentance of his (sallallaahu ’alayhi wa sallam) nation is more complete than the repentance of all the other nations, the most quickest in being answered, and the easiest to be obtained. For the repentance of the previous nations was of the most difficult matters, to the extent that the repentance for the worshippers of the cow amongst the People of Israa`eel was to kill those worshippers. {6} But as for this nation, then from the Kindness of Allaah to it is that he has made repentance dependant upon sorrow and abstaining (from the sin in question).

Nabi al-Malhama: (The Prophet of Slaughter). He was the one who was sent with Jihaad to the enemies of Allaah, and no prophet before him did Jihaad to the extent that the Messenger of Allaah (sallallaahu ’alayhi wa sallam) and his nation fought Jihaad. And the like of the large wars that took place between him and the disbelievers were not seen before him. For his nation fought the disbelievers in lands to the ends of the earth.

Nabi ar-Rahma: (The Prophet of Mercy). He was the one whom Allaah sent as a Mercy for the universe. And Allaah was Merciful to all the people of the earth through him, both the believers and the disbelievers.

Al-Faatih: (the opener/conqueror). It was through him that Allaah opened the door of guidance after it had been closed, and opened closed eyes and deaf ears and sealed hearts. And through him Allaah conquered the lands of the disbelievers, and opened the doors of Paradise, and opened through him the ways of acquiring beneficial knowledge and righteous actions. And He opened through him both the doors of this world and the hereafter.

Al-Ameen: (the Trustworthy). He is the most deserving out of all creation for this name. For he is the trustee of Allaah of His revelation and religion. And he is the trusted one in the Heaven and in the earth. And this is why he was called al-Ameen before his Prophethood.

Al-Basheer: (the Bearer of glad tidings). He is the bearer of glad tidings for the one who obeys him of reward, and he is the Warner (an-Nadheer) of the one who disobeys him of punishment.

And Allaah called him his servant (Abd) in many places in His Book for example, ‘Blessed be He who revealed the Furqaan to His servant’. {7}

It is established that he (sallallaahu ’alayhi wa sallam) said, “I am the Master (sayyid) of the children of Aadam [on the Day of Judgement] and I am not being arrogant.” {8}

And Allaah called him an Illuminating Lamp (Siraaj Muneer). And all praise is due to Allaah, and peace and blessings be upon His Messenger.

FOOTNOTES:

{1} Related by Bukhaaree in chapter dealing with the tafseer of Surah Fath.

{2}The full hadeeth is, “I am Muhammad, and I am Ahmad, and I am al-Maahee through whom Allaah effaces disbelief, and I am al-Haashir through who the people are gathered at my feet, and al-Aaqib after whom there is no Prophet.” Related by Bukhaaree in the chapter dealing with the tafseer of Surah Saff

{3} For example, a person who enters Islaam shall have all his sins forgiven provided he does not persist in them while he is a Muslim.

{4} Related by at-Tirmidhee in the chapter of du`aa (no.3430) and it is saheeh.

{5} Related by Muslim in the chapter of Dhikr and Du`aa.

{6} See Qur`aan (2:54)

{7} Qur`aan (25:1)

{8} Related by at-Tirmidhee in the chapter ‘Excellence of the Prophet’ (no.3618) and it is saheeh.

The Prophet’s Battles, Armies and Expeditions : Imam ibn al-Qayyim

From “Zâd al-Ma’âd fî Hadyi Khayri-l ‘Ibâd”

All of the Prophet’s Ghazwat, Bu’uth and Saraya [1] occurred after the Hijrah, within a span of ten years. There were either twenty-seven Ghazwat, or twenty-five, or twenty-nine. The Prophet sallallâhu ‘alayhi wa sallam had to fight in nine battles, Badr, ‘Uhud, al-Khandaqh, Quraidhah, al-Mustaliqh, Khaybar, al-Fath’ (Conquering of Makkah), ‘Hunayn and Tâ’if. It was said that the Prophet sallallâhu ‘alayhi wa sallam also fought against Banî an-Nadhîr (a Jewish tribe) and at al-Ghabah and Wadi al-Qura, which was a suburb of Khaybar.

As for the Saraya of the Prophet sallallâhu ‘alayhi wa sallam and the armies he sent, they numbered close to sixty. There were seven major battles: Badr, ‘Uhud, al-Khandaqh, Khaybar, al-Fath’, ‘Hunayn and Tabuk. [2] Several parts of the Qur’ân mentioned these major Ghazwat. For instance, Sûrah al-Anfâl (chapter 8) was revealed about Ghazwat Badr, while the last part of Sûrah ali-‘Imrân (chapter 3) was about Ghazwat ‘Uhud, from Allâh’s statement,

“And (remember) when you [Muhammad sallallâhu ‘alayhi wa sallam] left your household in the morning to post the believers at their stations for the battle” [3:121],

until just before the end of the Sûrah. The beginning of Sûrah al-Ahzâb (chapter 33) was revealed about the battles of al-Khandaqh, Quraydhah and Khaybar. Sûrah al-‘Hashr (59) was revealed about Banî an-Nadhîr, al-Fath’ (48) about al-‘Hudaibiyyah and the battle of Khaybar. The conquering of Makkah was mentioned indirectly in Sûrah al-Fath’ and directly in Sûrah an-Nasr (110). He sallallâhu ‘alayhi wa sallam was wounded during the battle of ‘Uhud. [3] The angels fought alongside the Prophet sallallâhu ‘alayhi wa sallam during the battles of Badr [4] and ‘Hunayn. They also descended during the battle of al-Khandaqh [5], where they shook the Mushriks [surrounding Madînah] and defeated them. During that battle, the Prophet sallallâhu ‘alayhi wa sallam threw a handful of sand at the faces of the Mushriks (Polytheists) and they fled [without a fight]. [6]

The Prophet sallallâhu ‘alayhi wa sallam won decisively in two battles, Badr and ‘Hunain. He used al-Manjaniq (mongonel, or catapult) during on battle, at-Tâ’if, and took cover behind a trench during Ghazwat al-Khandaqh, also known as Ghazwat al-Ahzâb. Salmân al-Farsî radiallâhu ‘anhu suggested that the trench be dug in that battle.


Footnotes

[1] ‘Ghazwat‘, pl. for ‘Ghazwah‘, means battles. The battles that the Prophet sallallâhu ‘alayhi wa sallam led himself were called, ‘Ghazwat‘, whereas the armies and expeditions he sent while remaining behind are called, ‘Bu’uth‘, pl. for, ‘Ba’th‘, and ‘Saraya‘, pl. for, ‘Sariyyah‘.

[2] All of which are mentioned in detail later on in, Zâd al-Ma’âd.

[3] Al-Bukhârî (3767) narrated that Sahl bin as-Sa’idi was asked about how the wound of the Prophet sallallâhu ‘alayhi wa sallam was treated, and he replied, “‘Alî used to bring water in his shield and Fâtimah (the Prophet’s daughter and ‘Alî’s wife) used to wash the blood off his face. Then straw mat was burnt and the wound was filled with it.”

[4] Al-Bukhârî (3694) narrated that ‘Abdullâh ibn ‘Abbâs radiallâhu ‘anhu said that the Prophet sallallâhu ‘alayhi wa sallam said on the day of Badr, “Here is Jibrîl, holding the head of his horse and wearing war armours.” Allâh sent the angels to strengthen their hearts of the believers and to aid them.

[5] Shaykh ‘Irfân said, “Allâh said in Sûrah al-Ahzâb (33:9), ‘O you who believe! Remember Allâh’s Favour to you, when there came against you hosts, and We sent against them a wind and forces that you saw not [angels during the battle of Al-Ahzâb (the Confederates, Ghazwat al-Khandaq (in 5 AH)]. And Allâh is Ever All-Seer of what you do.’

[6] Al-Bukhârî (2716) and Muslim (3277) narrated that Allâh’s Apostle sallallâhu ‘alayhi wa sallam asked for Allâh’s wrath upon the Ahzâb, saying: “O, Allâh, Revealer of the Holy Book, and the One swift at reckoning! O, Allâh, Defeat the confederates. O, Allâh, Defeat them and shake them.”

The Prophetic Household – Shaykh Safi ur-Rahmaan Mubarakfoori

Taken from the “The Sealed Nectar” book

1. Khadijah Bint Khuwailid: In Makkah — prior to Hijra — the Prophet’s household comprised him (Sallalaahu alaihi wa Sallam) and his wife Khadijah bint Khuwailid. He was twenty-five and she was forty when they got married. She was the first woman he married. She was the only wife he had till she died. He had sons and daughters with her. None of their sons lived long. They all died. Their daughters were Zainab, Ruqaiya, Umm Kulthum and Fatimah.

Zainab was married to her maternal cousin Abu Al-‘As bin Al-Rabi‘ and that was before Al-Hijra. Ruqaiya and Umm Kulthum were both married to ‘Uthman bin ‘Affan – may Allah be pleased with him – successively (i.e. he married one after the death of her sister). Fatimah was married to ‘Ali bin Abi Talib; and that was in the period between Badr and Uhud battles. The sons and daughters that Fatimah and ‘Ali had were Al-Hasan, Al-Husain, Zainab and Umm Kulthum.

It is well-known that the Prophet (Sallalaahu alaihi wa Sallam) was exceptionally authorized to have more than four wives for various reasons. The wives he married were thirteen. Nine of them outlived him. Two died in his lifetime: Khadijah and the Mother of the poor (Umm Al-Masakeen) — Zainab bint Khuzaima, besides two others with whom he did not consummate his marriage.

2. Sawdah bint Zam‘a: He married her in Shawwal, in the tenth year of Prophethood, a few days after the death of Khadijah. Prior to that, she was married to a paternal cousin of hers called As-Sakran bin ‘Amr.

3. ‘Aishah bint Abu Bakr: He married her in the eleventh year of Prophethood, a year after his marriage to Sawdah, and two years and five months before Al-Hijra. She was six years old when he married her. However, he did not consummate the marriage with her till Shawwal seven months after Al-Hijra, and that was in Madinah. She was nine then. She was the only virgin he married, and the most beloved creature to him. As a woman she was the most learnèd woman in jurisprudence.

4. Hafsah bint ‘Umar bin Al-Khattab: She was Aiyim (i.e. husbandless). Her ex-husband was Khunais bin Hudhafa As-Sahmi in the period between Badr and Uhud battles. The Messenger of Allâh (Sallalaahu alaihi wa Sallam) married her in the third year of Al-Hijra.

5. Zainab bint Khuzaimah: She was from Bani Hilal bin ‘Amir bin Sa‘sa‘a. Was nicknamed Umm Al-Masakeen, because of her kindness and care towards them. She used to be the wife of ‘Abdullah bin Jahsh, who was martyred at Uhud, was married to the Prophet (Sallalaahu alaihi wa Sallam) in the fourth year of Al-Hijra, but she died two or three months after her marriage to the Messenger of Allâh (Sallalaahu alaihi wa Sallam) .

6. Umm Salamah Hind bint Abi Omaiyah: She used to be the wife of Abu Salamah, who died in Jumada Al-Akhir, in the fourth year of Al-Hijra. The Messenger of Allâh (Sallalaahu alaihi wa Sallam) married her in Shawwal of the same year.

7. Zainab bint Jahsh bin Riyab: She was from Bani Asad bin Khuzaimah and was the Messenger’s paternal cousin. She was married to Zaid bin Haritha — who was then considered son of the Prophet (Sallalaahu alaihi wa Sallam) . However, Zaid divorced her. Allâh sent down some Qur’ânic verses with this respect:

“So when Zaid had accomplished his desire from her (i.e., divorced her), We gave her to you in marriage.” [33:37]

About her, Allâh has sent down some verses of Al-Ahzab Chapter that discussed the adoption of children in detail — anyway we will discuss this later. The Messenger of Allâh (Sallalaahu alaihi wa Sallam) married her in Dhul-Qa‘dah, the fifth year of Al-Hijra.

8. Juwairiyah bint Al-Harith: Al-Harith was the head of Bani Al-Mustaliq of Khuza‘ah. Juwairiyah was among the booty that fell to the Muslims from Bani Al-Mustaliq. She was a portion of Thabit bin Qais bin Shammas’ share. He made her a covenant to set her free at a certain time. The Messenger of Allâh (Sallalaahu alaihi wa Sallam) accomplished the covenant and married her in Sha‘ban in the sixth year of Al-Hijra.

9. Umm Habibah: Ramlah, the daughter of Abu Sufyan. She was married to ‘Ubaidullah bin Jahsh. She migrated with him to Abyssinia ( Ethiopia). When ‘Ubaidullah apostatized and became a Christian, she stoodfast to her religion and refused to convert. However ‘Ubaidullah died there in Abyssinia ( Ethiopia). The Messenger of Allâh (Sallalaahu alaihi wa Sallam) dispatched ‘Amr bin Omaiyah Ad-Damri with a letter to Negus, the king, asking him for Umm Habibah’s hand — that was in Muharram, in the seventh year of Al-Hijra. Negus agreed and sent her to the Prophet (Sallalaahu alaihi wa Sallam) in the company of Sharhabeel bin Hasnah.

10. Safiyah bint Huyai bin Akhtab: From the Children of Israel, she was among the booty taken at Khaibar battle. The Messenger of Allâh (Sallalaahu alaihi wa Sallam) took her for himself. He set her free and married her after that conquest in the seventh year of Al-Hijra.

11. Maimunah bint Al-Harith: The daughter of Al-Harith, and the sister of Umm Al-Fadl Lubabah bint Al-Harith. The Prophet (Sallalaahu alaihi wa Sallam) married her after the Compensatory ‘Umrah (Lesser Pilgrimage). That was in Dhul-Qa‘dah in the seventh year of Al-Hijra.

Those were the eleven women that the Messenger of Allâh (Sallalaahu alaihi wa Sallam) had married and consummated marriage with them. He outlived two of them — Khadijah and Zainab, the Umm Al-Masakeen. Whereas the other nine wives outlived him.

The two wives that he did not consummate marriage with were, one from Bani Kilab and the other from Kindah and this was the one called Al-Jauniyah.

Besides these, he had two concubines. The first was Mariyah, the Coptic (an Egyptian Christian), a present gift from Al-Muqauqis, vicegerent of Egypt — she gave birth to his son Ibrâhim, who died in Madinah while still a little child, on the28 th or29 th of Shawwal in the year 10A.H., i.e.27 th January, 632 A.D. The second one was Raihanah bint Zaid An-Nadriyah or Quraziyah, a captive from Bani Quraiza. Some people say she was one of his wives. However, Ibn Al-Qaiyim gives more weight to the first version. Abu ‘Ubaidah spoke of two more concubines, Jameelah, a captive, and another one, a bondwoman granted to him by Zainab bint Jahsh.[]

Whosoever meditates on the life of the Messenger of Allâh (Sallalaahu alaihi wa Sallam) , will conceive that his marriage to this great number of women in the late years of his lifetime, after he had almost spent thirty years of his best days of youth sufficing himself to one old wife — Khadijah and later on to Sawdah, was in no way an overwhelming lustful desire to be satisfied through such a number of wives. These marriages were in fact motivated by aims and purposes much more glorious and greater than what normal marriages usually aim at.

The tendency of the Messenger of Allâh (Sallalaahu alaihi wa Sallam) towards establishing a relationship by marriage with both Abu Bakr and ‘Umar and his marriage to ‘Aishah and Hafsah — and getting his daughter Fatimah married to ‘Ali bin Abi Talib, and the marriage of his two daughters, Ruqaiyah and Umm Kulthum to ‘Uthman — indicate clearly that he aimed at confirming the relationship among the four men — whose sacrifices and great achievements in the cause of Islam are well-known.

Besides this, there was that tradition of the Arabs to honour the in-law relations. For them a son or a daughter-in-law was a means by which they sought the consolidation of relationship and affection with various phratries. Hostility and fights against alliances and affinities would bring an unforgettable shame, disgrace and degradation to them.

By marrying the Mothers of believers, the Prophet (Sallalaahu alaihi wa Sallam) wanted to demolish or break down the Arab tribes’ enmity to Islam and extinguish their intense hatred. Umm Salamah was from Bani Makhzum — the clan of Abu Jahl and Khalid bin Al-Waleed. Her marriage to the Messenger of Allâh (Sallalaahu alaihi wa Sallam) produced good results. Khalid’s deliberately undecisive attitude at Uhud — for instance — was due to the Messenger’s marriage to Umm Salamah. Khalid went even further than that, in a short time he willingly became a keen obedient Muslim.

After the Messenger of Allâh’s marriage to Umm Habibah, Abu Sufyan, her father, did not encounter him with any sort of hostility. Similarly his marriage to Juwairiyah and Safiyah made the two tribes stop all sorts of provocation, aggression or hostility against Islam. Better still, Juwairiyah, herself, was one of the greatest sources of blessing to her own people. On the occasion of her marriage to the Prophet (Sallalaahu alaihi wa Sallam) , his Companions set a hundred families of her people free. They said: “It is for their affinity with the Messenger of Allâh (Sallalaahu alaihi wa Sallam) .” No need to say what great good impression this gratitude had on everybody’s soul. One of the greatest motives of all is Allâh’s bidding his Prophet to educate and purify the souls of people who had known nothing whatsoever about courtesy, education and culture. He had to teach them to comply with the necessities of civilization and to contribute to the solidification and the establishment of a new Islamic society.

An essential fundamental rule of the Muslim society is to prohibit mixing of men and women. Providing direct education for women, though highly compelling, is impossible in the light of this Islamic norm. Therefore, the Prophet (Sallalaahu alaihi wa Sallam) had to select some women of different ages and talents, and indoctrinate them systematically in order to educate she-bedouins and townswomen, old and young, and thus furnish them with the instruments of propagating the true faith. The Mothers of believers (i.e. wives of the Prophet (Sallalaahu alaihi wa Sallam) ) were in such a convenient position that they could convey the state of the Prophet (Sallalaahu alaihi wa Sallam) and his affairs to people (men and women). Being educated and taught the teachings and rules of Islam, his wives, especially those who outlived him, played a very important role in conveying Prophetic traditions Ahadith to the Muslims. ‘Aishah, for instance, related a large number of the Prophet’s deeds and statements.

His marriage to his paternal cousin Zainab bint Jahsh was a peculiar case which aimed at eradicating a deeply rooted pre-Islamic tradition — i.e. the adoption of children. In Al-Jahiliyah the Arabs used to consider an adopted person exactly like a real son or daughter as far as rights and sanctities are concerned. That Jahiliyah tradition had been so deeply rooted in their hearts that it was not easy to remove or uproot it. This tradition in fact affronts the basic principles of Islam; especially those concerned with marriage, divorce and inheritance and some other cases, and brought about lots of corruptions and indecencies. Naturally Islam stands against such deeds, and attempts to remove them from the Islamic society.

For the eradication of this tradition, Allâh, the Exalted, bid His Messenger (Sallalaahu alaihi wa Sallam) to marry his cousin Zainab bint Jahsh, who was an ex-wife to Zaid. She was at variance with Zaid to an extent that he intended to divorce her — that was at the time when the Confederates (Al-Ahzab) were making an evil alliance against the Messenger of Allâh (Sallalaahu alaihi wa Sallam) and against the Muslims. The Messenger of Allâh (Sallalaahu alaihi wa Sallam) feared that the hypocrites, the idolaters, and the Jews would make a propaganda out of it and try to influence some Muslims of weak hearts. That was why he urged Zaid not to divorce her, in order not to get involved into that trial.

Undoubtedly this hesitation and partiality were alien to the character of the Prophet (Sallalaahu alaihi wa Sallam) . They did not apply to the power of determination and will with which he had been sent. Allâh, the Exalted, blamed him for that by saying:

 “And (remember) when you said to him (Zaid bin Haritha may Allah be pleased with him – — the freed slave of the Prophet (Sallalaahu alaihi wa Sallam) on whom Allâh has bestowed grace (by guiding him to Islam) and you (O Muhammad (Sallalaahu alaihi wa Sallam) too) have done favour (by manumitting him), ‘Keep your wife to yourself, and fear Allâh.’ But you did hide in yourself (i.e. what Allâh has already made known to you that He will give her to you in marriage) that which Allâh will make manifest, you did fear the people (i.e. Muhammad (Sallalaahu alaihi wa Sallam) married the divorced wife of his manumitted slave) whereas Allâh had a better right that you should fear him.” [33:37]

Finally Zaid divorced Zainab and the Messenger of Allâh (Sallalaahu alaihi wa Sallam) married her at the time he laid siege to Bani Quraiza. That was after she had finished her Iddat (i.e. period during which a widow or a divorcee may not remarry). Allâh Himself had already ordained it, and so gave him no other alternative. Allâh had even started the marriage Himself by saying:

 “So when Zaid had accomplished his desire from her (i.e. divorced her), We gave her to you in marriage, so that (in future) there may be no difficulty to the believers in respect of (the marriage of) the wives of their adopted sons when the latter have no desire to keep them (i.e. they have divorced them).” [33:37]

And that was in order to break down the tradition of child adoption in practice after He had done it in words:

 “Call them (adopted sons) by (the names of) their fathers, that is more just near Allâh.” [33:5]

“Muhammad ( saw) is not the father of any man among you, but he is the Messenger of Allâh, and the last (end) of the Prophets.” [33:40]

Lots of deeply-rooted traditions cannot be uprooted or demolished or even adjusted by mere words. They must be matched and associated with the action of the advocate of the Message himself.

This could be perceived through the deeds practised by the Muslims at Al-Hudaibiyah ‘Umrah (Lesser Pilgrimage) during which ‘Urwah bin Mas‘ud Al-Thaqafi saw certain Muslims tend to pick up any expectoration that fell down from the Prophet (Sallalaahu alaihi wa Sallam) . He also saw them race to the water of his ablution and they almost quarrelled for it. There were others who competed to pledge allegiance to death and some others pledged not to flee from (the battlefield). Among those people, were eminent Companions like ‘Umar and Abu Bakr, who although dedicated all their lives to the Prophet (Sallalaahu alaihi wa Sallam) and to the cause of Islam, but refused to carry out the Messenger’s ordres with respect to slaughtering sacrificial animals after the ratification of Al-Hudaibiyah Peace Treaty, the thing that perturbed and caused the Prophet (Sallalaahu alaihi wa Sallam) to feel anxious. However, when Umm Salamah – may Allah be pleased with her – advised that he take the initiative and sacrifice his animals, his followers raced to follow his example; a clear evidence in support of the saying: Actions speak louder than words, in the process of exterminating a deeply-established tradition.

Hypocrites aroused a lot of suspicions and made a broad false propaganda against that marriage. Their acts and talks about that marriage had ill-effects on those Muslims whose Faith was still weak, particularly that Zainab was the fifth wife — and the Noble Qur’ân limited the number up to four only; Zaid was traditionally his son, and so a father marrying his son’s divorcee was a heinous sin in the eyes of the Arabians.

Al-AhzabSurah was revealed to shed full light on the two issues, i.e. Islam does not recognize adoption of children, and the Prophet (Sallalaahu alaihi wa Sallam) is given (by Allâh) more freedom as regards the number of wives he can hold than other Muslims in order to achieve noble and honourable purposes.

However, the treatment of the Messenger of Allâh (Sallalaahu alaihi wa Sallam) to his wives was of honourable, noble, and superb nature. His wives were on tops in respect of honour, satisfaction, patience, modesty, and service (that is to say the performance of housework and marriage duties). Although the Messenger’s house-life was hard and unbearable, none of his wives complained. Anas said about the Prophet’s life: “According to my knowledge, the Messenger of Allâh (Sallalaahu alaihi wa Sallam) has never tasted a thin flattened loaf in all his lifetime, nor has he ever seen with his own eyes roasted mutton.”[]

‘Aishah said: “Over two months have elapsed — during which we have seen three crescents — and yet no fire has been kindled in the houses of the Messenger of Allâh (Sallalaahu alaihi wa Sallam) (i.e. they did not cook food).” “What did you eat to sustain yourselves?” ‘Urwah asked. She said “The two blacks: dates and water”[]. Lots of information about the hard life of the Prophet (Sallalaahu alaihi wa Sallam) were told.

In spite of these hardships, straits and adversity of life in the house of the Prophet (Sallalaahu alaihi wa Sallam), none of his wives uttered a word of complaint worthy of reproach — but once. This exception was required by human instinctive inclinations. However, it was not so important and consequently it did not require the decree of a legislative rule. Allâh has given them an opportunity to choose between two things, as clearly stated in the following verses:

 “O Prophet (Muhammad (Sallalaahu alaihi wa Sallam)! Say to your wives: ‘If you desire the life of this world, and its glitter, — then come! I will make a provision for you and set you free in a handsome manner (divorce). But if you desire Allâh and His Messenger, and the Home of the Hereafter, then verily, Allâh has prepared for Al-Muhsinat (good doers) amongst you an enormous reward.’” [33:28,29]

They were so noble and honest that none of them preferred ‘the life of this world and its glitter’ to the abode in the Hereafter.

Although they were many in number, nothing of the dispute occurrences that normally happen among co-wives, took place in their houses. Very few cases could be the only exception; but they were quite normal. Allâh reproached them for that, so they ceased to do such a thing. This incident is mentioned in At-Tahreem Chapter:

 “O Prophet! Why do you ban (for yourself) that which Allâh has made lawful to you …” [66:1] (to the end of the fifth verse).

Discussing polygamy — in my opinion — is not a necessity; since a person who is familiar with the Europeans, and indecent practices, sufferings, wickedness, their sorrows and distresses, the horrible crimes they commit in this respect as well as the trials, the disasters that they are involved in, and which emanate directly from their disregard of the principle of polygamy form a good reason (to justify the soundness of polygamy). The distorted picture of life in Europe with the ill-practices featuring it, could truthfully justify the existence and practice of polygamy. In this, there are Divine signs for all people possessed of lucid mind.

Prophet King or Slave Messenger : Imam Ibn Rajab

By al-Haafidh Ibn Rajab al-Hanbalee
Excerpt from the last chapter of Ibn Rajab’s famous book: al-Khushoo’ fis-Salaat

Al-Ibaanah Issue No.3

Bismillaahir-Rahmaanir-Raheem

The Prophet (sallallaahu ’alayhi wa sallam) chose the station of al-’uboodiyyah (slavery and servitude) over and above the station of kingship. Once – on the day of the conquest of Makkah – a man stood-up (out of reverence) for the Prophet (sallallaahu ’alayhi wa sallam), who, being shocked, said to him, “Do not trouble yourself! Indeed, I am not a king. Rather, I am merely the son of a Qurayshee woman who eats dry meat.” [2]

It has also been authentically reported from the Prophet (sallallaahu ’alayhi wa sallam) that he said, “Do not over praise me as the Christians over-praised ’Eesaa, son of Maryam. Indeed, I am only a slave. So call me the Slave of Allaah and His Messenger.” [3]

Imaam Ahmad (d.241H) – rahimahullaahu ta’aalaa – reports from Muhammad Ibn Fudayl, from ’Ammaarah, from Aboo Zur’ah who said: I do not know this except from Aboo Hurayrah – radiyallaahu ’anhu – who said: Jibreel was sitting with the Prophet (sallallaahu ’alayhi wa sallam) looking towards the sky, when he saw an angel. So Jibreel – ’alayhis-salaam – said to him: Indeed, this angel has never descended before today. So when the angel had descended, he said: O Muhammad! I have been sent by your Lord (to inquire) whether He should make you a Prophet-King or a Slave-Messenger. [4]

And in a mursal narration from Yahyaa Ibn Katheer – rahimahullaah that the Prophet (sallallaahu ’alayhi wa sallam) said, “I eat as a slave eats, and I sit as a slave sits. Since indeed I am a slave.” [5] This has been related by Ibn Sa’d in at-Tabaqaat.

There is also a narration related by Aboo Ma’dhr from al-Maqburee from ’Aa‘ishah – radiyallaahu ’anhaa – that the Prophet (sallallaahu ’alayhi wa sallam) said, “An angel came to me and said: Allaah sends blessings upon you and says: If you wish you may be a Prophet-King or a Slave-Messenger. So Jibeel – ’alayhis-salaam – indicated to me that I should humble myself: So I said: A Prophet-Slave.” So ’Aa‘ishah said: So after that day, the Prophet (sallallaahu ’alayhi wa sallam) never ate whilst reclining, saying, “I eat like a slave eats and I sit like a slave sits.” [6]

And from the mursal narrations of az-Zuhree – rahimahullaahu ta’aalaa – who said: we were informed that an angel came to the Prophet (sallallaahu ’alayhi wa sallam), who had never come to him before. Accompanying him was Jibreel – ’alayhis-salaam. So the angel spoke, and Jibreel – ’alayhis-salaam – remained silent, so he said: Your Lord inquires whether you wish to be a king or a Prophet-Slave. So the Prophet (sallallaahu ’alayhi wa sallam) looked towards Jibreel – ’alayhis-salaam – as if he was seeking his advice. So Jibreel indicated that he should be humble. So Allaah’s Messenger (sallallaahu ’alayhi wa sallam) said, “A Prophet-Slave.” Az-Zuhree said: So it is said that from that day onwards, the Prophet (sallallaahu ’alayhi wa sallam) never ate whilst reclining, until he departed from this world. [7]

And it is related in the Musnad, or in the Sunan of at-Tirmidhee, from Aboo Hurayrah radiyallaahu ’anhu), from the Prophet (sallallaahu ’alayhi wa sallam) who said, “My Lord – the Mighty and Majestic – gave me the choice that the valley of Makkah be filled with gold, but I said: No! O Lord. However, grant food to me one day, and hunger the day after. So when I am hungry I humble myself before You and remember You, and when I am full, I am grateful to You.” [8]

Some of the knowledgeable people have said: Whoever claims al-’uboodiyyah (slavery and servitude to Allaah), but desires still remain with him, then he is lying in his claim. Indeed, al-’uboodiyyah will only be true for the one who annihilates his desires and establishes the will of his Master, where his name is what He called him (i.e. ’ibaadur-Rahmaan: the Slaves of the Most Merciful).

Al-Haafidh Aboo Nu’aym – rahimahullaahu ta’aalaa – relates in the book: Asmaa‘us-Sabaabah, by way of Shaykh Aboo Sulaymaan ad-Daraanee (d.215H) – rahimahullaahu ta’aalaa – who related from ’Alqamah Ibnul-Haarith al-Azdee, from his father, from his grandfather who mentioned the saying of Luqmaan the wise when he said to his son, “I have gathered my wisdom for you in six sentences: Work for this world in proportion to how long you shall remain in it, and work for the Hereafter in proportion to how long you shall remain in it. Commit acts of sin in proportion to how much you can endure it. Act for Allaah in accordance to how much you are in need of Him. Commit acts of disobedience in accordance to how much you can endure the punishment. Do not ask except from the One who is in need of no one. And when you intend to commit a sin against Allaah, then do it in a place where He cannot see you.”

Ibraaheem al-Khawwaas – rahimahullaahu ta’aalaa – said, “The cure for the hearts is in five things: reciting the Qur‘aan with reflection and contemplation; emptying the stomach (i.e. frequent fasting); praying at night; humbling oneself in the early hours of the morning; and being in the company of the saaliheen (righteous).”

Ibraaheem Ibn Adham (d.160H) – rahimahullaahu ta’aalaa – said in an admonition, when he was asked (by some people) about the saying of Allaah – the Most High -:

“Call upon Me and I will respond to you.” [Soorah Ghaafir 40:60]

(They said): We call upon Him, but He does not respond to us. So he said to them, “You know Allaah, yet you do not obey Him. You recite the Qur‘aan, but you do not act according to it. You know Shaytaan, but still agree with him. You claim to love Allaah’s Messenger (sallallaahu ’alayhi wa sallam), yet you abandon his Sunnah. You claim to love Paradise, yet you do not work for it. You claim to fear the Fire, yet you do not stop sinning. You say: Indeed death is true, yet you have not prepared for it. You busy yourselves with the faults of others, but you do not look at your own faults. You eat the sustenance that Allaah provides for you, yet you are not grateful to Him. You bury your dead, but you have not heeded its lesson.”

We ask Allaah to grant us the ability to please Him and to bestow upon us His mercy.

Footnotes:

[1] He is the Imaam, the haafidh, the zaahid (abstainer from this world), the admonisher Abul-Faraj ’Abdur-Rahmaan Ibn Ahmad Rajab as-Salamee better known as Ibn Rajab al-Hanbalee. Ibn Fahd said about him, “The Imaam, the haafidh, the hujjah (proof), the knowledgeable Scholar, the dependable one. He was one of the Scholars who shunned the world, and one of the Imaams and worshippers. He was an instructive Scholar from the Scholars of Hadeeth – and an admonisher of the Muslims.” Ibn Fahd also said, “He – rahimahullaahu ta’aalaa – was a pious Imaam who shunned the world. Hearts inclined towards him with love, and the different sects accepted him. His sittings for advising the general people were of great benefit and used to open up the hearts.” As-Suyootee said about him, “The Imaam, the haafidh, the Scholar of Hadeeth, the admonisher ’Abdur-Rahmaan…” He learnt from some of the major Scholars of his time, such as Ibnul-Qayyim al-Jawziyyah, al-Haafidh al-’Iraaqee, Ibnun-Naqeeb and others. He authored many books in the field of tafseer, hadeeth, biography and history, raqaa‘iq (heart-affecting matters) and also in fiqh. He is enumerated as one of the great scholars of Fiqh of the Hanbalee madbhab – as is proven by his excellent book: al-Qawaa’idul-Kubraa fil-Furoo’ – about which Ibn Muflih said, “It is a proof about his complete knowledge of the madhhab.” And al-Haafidh Ibn Hajar also spoke with similar praises about the book. He – rahimahullaah – died in the year 795H.

For a complete biography, refer to: Inbaa‘ul-Ghamr bi Anbaa‘il-’Umar (3/175-176) and ad-Durarul-Kaaminah (2/321-322) of Ibn Hajr, Dhayl Tabaqaatul-Huffaadh (p.532) of as-Suyootee and Luhdhul-Labaadh (p.180-182) of Ibn Fahd al-Makkee. This article has been taken from the last chapter of his book: al-Khushoo’ fis-Salaah (p. 57-62).

[2] Saheeh: Related by Ibn Sa’d in at-Tabaqaat (1/23) in mursal form. However, it has been related in connected form by Ibn Maajah (no. 3312) and al-Haakim (3/47) from Aboo Mas’ood radiyallaahu ’anhu. Shaykh al-Albaanee authenticated it in as-Saheehah (no. 1876).

[3] Related by al-Bukhaaree (6/345), ad-Daarimee (2/320) and others, from ’Umar Ibnul-Khattaab radiyallaahu ’anhu.

[4] Related by Ahmad (2/321), al-Bazzaar (no. 4262) and al-Haythamee in al-Majma’ (9/18-19) where he said, “It has been narrated by Ahmad, al-Bazzaar and Abu Ya’laa, and its initial narrators are all the narrators of as-Saheeh.”

[5] Saheeh: Related by Ibn Sa’d in at-Tabaqaat (1/371) and Shaykh al-Albaanee authenticated it in Saheehul-Jaami’ (no. 8). Refer also to Takhreejul-Ihyaa‘ (2/4) of al-Haafidh al-’Iraaqee.

[6] Hasan: Related by al-Baghawee in Sharhus-Sunnah (no. 4683) and Abush-Shaykh in Akhlaaqun-Nabee (no. 213), and al-Haythamee authenticated it in al-Majma’ (9/19).

[7] Although this is a mursal narration, it does however, have support from those narrations that have already preceded, and it has a further witness from the narration of Ibn ’Abbaas – which is related by al-Baghawee (no. 3684) and Abush-Shaykh (no. 213-214).

[8] Da’eef Jiddan: Related by Ahmad (5/254) and at-Tirmidhee (no. 2348), from Aboo Umaamah radiyallaahu ’anhu. It was declared weak by Shaykh al-Albaanee in Da’eeful-Jaami’ (no. 3704).

 

Some of the Miracles of the Prophet Muhammad (sallallahu alaihi Wa sallam)

Source : Sahih Bukhari

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

Below are accounts of the some of the other miracles of Prophet Muhammad (peace and blessings be upon him) . Before reading these, it helps to know something about the Science of Traditions (Arabic: Ahadith), an exacting and comprehensive system developed by early Muslim scholars to verify the chain of transmission of these accounts, as well as investigating the trustworthiness and capability of every narrator at every level of the chain. This thorough authentication process ensures that these accounts are real, validated narrations of the sayings, actions, and tacit approvals of the Prophet Muhammad (peace and blessings be upon him).

The Traditions mentioned below are all from Sahih al-Bukhari, the most authentic collection of ahadith.

  1. Splitting of the Moon
  2. Food Multiplication
  3. Water Multiplication
  4. Supplication for Rain
  5. Lights to guide Companions
  6. Crying of the stem of the Date-palm Tree
  7. Glorification of Allah by the Prophet’s meals
  8. The explusion of a liar’s corpse by the Earth
  9. The Speech of the Wolf
  10. The Prophet’s Night Journey to Jerusalem and Ascent to the Heavens

Splitting of the Moon

“The Hour has drawn near, and the moon has been cleft asunder” [Qur’an 54:1]

Volume 6, Book 60, Number 388:

Narrated Abdullah:

The moon was cleft asunder while we were in the company of the Prophet, and it became two parts. The Prophet said, Witness, witness (this miracle).”

Food Multiplication

Volume 4, Book 56, Number 780:

Narrated Jabir:

My father had died in debt. So I came to the Prophet and said, “My father (died) leaving unpaid debts, and I have nothing except the yield of his date palms; and their yield for many years will not cover his debts. So please come with me, so that the creditors may not misbehave with me.” The Prophet went round one of the heaps of dates and invoked (Allah), and then did the same with another heap and sat on it and said, “Measure (for them).” He paid them their rights and what remained was as much as had been paid to them.

Water Multiplication

Volume 4, Book 56, Number 779:

Narrated ‘Abdullah:

We used to consider miracles as Allah’s Blessings, but you people consider them to be a warning. Once we were with Allah’s Apostle on a journey, and we ran short of water. He said, “Bring the water remaining with you.” The people brought a utensil containing a little water. He placed his hand in it and said, “Come to the blessed water, and the Blessing is from Allah.” I saw the water flowing from among the fingers of Allah’s Apostle , and no doubt, we heard the meal glorifying Allah, when it was being eaten (by him).

Volume 4, Book 56, Number 777:

Narrated Al-Bara:

We were one-thousand-and-four-hundred persons on the day of Al-Hudaibiya (Treaty), and (at) Al-Hudaibiya (there) was a well. We drew out its water not leaving even a single drop. The Prophet sat at the edge of the well and asked for some water with which he rinsed his mouth and then he threw it out into the well. We stayed for a short while and then drew water from the well and quenched our thirst, and even our riding animals drank water to their satisfaction.

Volume 1, Book 7, Number 340:

Narrated ‘Imran:

Once we were traveling with the Prophet and we carried on traveling till the last part of the night and then we (halted at a place) and slept (deeply). There is nothing sweeter than sleep for a traveler in the last part of the night. So it was only the heat of the sun that made us to wake up and the first to wake up was so and so, then so and so and then so and so (the narrator ‘Auf said that Abu Raja’ had told him their names but he had forgotten them) and the fourth person to wake up was ‘Umar bin Al-Khattab. And whenever the Prophet used to sleep, nobody would wake him up till he himself used to get up as we did not know what was happening (being revealed) to him in his sleep. So, ‘Umar got up and saw the condition of the people, and he was a strict man, so he said, “Allahu Akbar” and raised his voice with Takbir, and kept on saying it loudly till the Prophet got up because of it. When he got up, the people informed him about what had happened to them. He said, “There is no harm (or it will not be harmful). Depart!” So they departed from that place, and after covering some distance the Prophet stopped and asked for some water to perform the ablution. So he performed the ablution and the call for the prayer was pronounced and he led the people in prayer. After he finished from the prayer, he saw a man sitting aloof who had not prayed with the people. He asked, “O so and so! What has prevented you from praying with us?” He replied, “I am junub and there is no water. ” The Prophet said, “Perform tayammum with (clean) earth and that is sufficient for you.”

Then the Prophet proceeded on and the people complained to him of thirst. Thereupon he got down and called a person (the narrator ‘Auf added that Abu Raja’ had named him but he had forgotten) and ‘Ali, and ordered them to go and bring water. So they went in search of water and met a woman who was sitting on her camel between two bags of water. They asked, “Where can we find water?” She replied, “I was there (at the place of water) this hour yesterday and my people are behind me.” They requested her to accompany them. She asked, “Where?” They said, “To Allah’s Apostle .” She said, “Do you mean the man who is called the Sabi’, (with a new religion)?” They replied, “Yes, the same person. So come along.” They brought her to the Prophet and narrated the whole story. He said, “Help her to dismount.” The Prophet asked for a pot, then he opened the mouths of the bags and poured some water into the pot. Then he closed the big openings of the bags and opened the small ones and the people were called upon to drink and water their animals. So they all watered their animals and they (too) all quenched their thirst and also gave water to others and last of all the Prophet gave a pot full of water to the person who was junub and told him to pour it over his body. The woman was standing and watching all that which they were doing with her water. By Allah, when her water bags were returned the looked like as if they were more full (of water) than they had been before (Miracle of Allah’s Apostle) Then the Prophet ordered us to collect something for her; so dates, flour and sawiq were collected which amounted to a good meal that was put in a piece of cloth. She was helped to ride on her camel and that cloth full of food-stuff was also placed in front of her and then the Prophet said to her, “We have not taken your water but Allah has given water to us.” She returned home late. Her relatives asked her: “O so and so what has delayed you?” She said, “A strange thing! Two men met me and took me to the man who is called the Sabi‘ and he did such and such a thing. By Allah, he is either the greatest magician between this and this (gesturing with her index and middle fingers raising them towards the sky indicating the heaven and the earth) or he is Allah’s true Apostle.”

Afterwards the Muslims used to attack the pagans around her abode but never touched her village. One day she said to her people, “I think that these people leave you purposely. Have you got any inclination to Islam?” They obeyed her and all of them embraced Islam.

Abu ‘Abdultah said: The word saba’a means “The one who has deserted his old religion and embraced a new religion.” Abul ‘Ailya said, “The Sabis are a sect of people of the Scripture who recite the Book of Psalms.”

Supplication for Rain

Volume 8, Book 73, Number 115:

Narrated Anas:

A man came to the Prophet on a Friday while he (the Prophet) was delivering a sermon at Medina, and said, “There is lack of rain, so please invoke your Lord to bless us with the rain.” The Prophet looked at the sky when no cloud could be detected. Then he invoked Allah for rain. Clouds started gathering together and it rained till the Medina valleys started flowing with water. It continued raining till the next Friday. Then that man (or some other man) stood up while the Prophet was delivering the Friday sermon, and said, “We are drowned; Please invoke your Lord to withhold it (rain) from us” The Prophet smiled and said twice or thrice, “O Allah! Please let it rain round about us and not upon us.” The clouds started dispersing over Medina to the right and to the left, and it rained round about Medina and not upon Medina. Allah showed them (the people) the miracle of His Prophet and His response to his invocation.

Lights to guide Companions

Volume 1, Book 8, Number 454:

Narrated Anas bin Malik:

Two of the companions of the Prophet departed from him on a dark night and were led by two lights like lamps (going in front of them from Allah as a miracle) lighting the way in front of them, and when they parted, each of them was accompanied by one of these lights till he reached their (respective) houses.

Crying of the stem of the Date-palm Tree

Volume 4, Book 56, Number 783:

Narrated Ibn Umar:

The Prophet used to deliver his sermons while standing beside a trunk of a datepalm. When he had the pulpit made, he used it instead. The trunk started crying and the Prophet went to it, rubbing his hand over it (to stop its crying).

Glorification of Allah by the Prophet’s meals

Volume 4, Book 56, Number 779:

Narrated ‘Abdullah:

We used to consider miracles as Allah’s Blessings, but you people consider them to be a warning. Once we were with Allah’s Apostle on a journey, and we ran short of water. He said, “Bring the water remaining with you.” The people brought a utensil containing a little water. He placed his hand in it and said, “Come to the blessed water, and the Blessing is from Allah.” I saw the water flowing from among the fingers of Allah’s Apostle, and no doubt, we heard the meal glorifying Allah, when it was being eaten (by him).

The expulsion of a liar’s corpse by the Earth

Volume 4, Book 56, Number 814:

Narrated Anas:

There was a Christian who embraced Islam and read Surat-al-Baqara and Al-Imran, and he used to write (the revelations) for the Prophet. Later on he returned to Christianity again and he used to say: “Muhammad knows nothing but what I have written for him.” Then Allah caused him to die, and the people buried him, but in the morning they saw that the earth had thrown his body out. They said, “This is the act of Muhammad and his companions. They dug the grave of our companion and took his body out of it because he had run away from them.” They again dug the grave deeply for him, but in the morning they again saw that the earth had thrown his body out. They said, “This is an act of Muhammad and his companions. They dug the grave of our companion and threw his body outside it, for he had run away from them.” They dug the grave for him as deep as they could, but in the morning they again saw that the earth had thrown his body out. So they believed that what had befallen him was not done by human beings and had to leave him thrown (on the ground).

The Speech of the Wolf

Volume 3, Book 39, Number 517:

Narrated Abu Huraira:

The Prophet said, “While a man was riding a cow, it turned towards him and said, ‘I have not been created for this purpose (i.e. carrying), I have been created for sloughing.l” The Prophet added, “I, Abu Bakr and ‘Umar believe in the story.” The Prophet went on, “A wolf caught a sheep, and when the shepherd chased it, the wolf said, ‘Who will be its guard on the day of wild beasts, when there will be no shepherd for it except me?’ “After narrating it, the Prophet said, “I, Abu Bakr and ‘Umar too believe it.” Abu Salama (a sub-narrator) said, “Abu Bakr and ‘Umar were not present then.”

It has been written that a wolf also spoke to one of the companions of the Prophet near Medina as narrated in Fath-al-Bari:Narrated Unais bin ‘Amr: Ahban bin Aus said, “I was amongst my sheep. Suddenly a wolf caught a sheep and I shouted at it. The wolf sat on its tail and addressed me, saying, ‘Who will look after it (i.e. the sheep) when you will be busy and not able to look after it? Do you forbid me the provision which Allah has provided me?’ ” Ahban added, “I clapped my hands and said, ‘By Allah, I have never seen anything more curious and wonderful than this!’ On that the wolf said, ‘There is something (more curious) and wonderful than this; that is, Allah’s Apostle in those palm trees, inviting people to Allah (i.e. Islam).’ “Unais bin ‘Amr further said, “Then Ahban went to Allah’s Apostle and informed him what happened and embraced Islam.)” palm trees or other trees and share the fruits with me.”

The Prophet’s Night Journey to Jerusalem (Arabic: Israa) and Ascent to the Heavens (Arabic: Miraj)

Volume 5, Book 58, Number 228:

Narrated Ibn ‘Abbas:

Regarding the Statement of Allah”

“And We granted the vision (Ascension to the heavens) which We made you see (as an actual eye witness) was only made as a trial for the people.” (17.60)

Ibn Abbas added: The sights which Allah’s Apostle was shown on the Night Journey when he was taken to Bait-ul Maqdis (i.e. Jerusalem) were actual sights, (not dreams). And the Cursed Tree (mentioned) in the Quran is the tree of Zaqqum (itself) .

Volume 4, Book 54, Number 462:

Narrated Ibn Abbas:

The Prophet said, “On the night of my Ascent to the Heaven, I saw Moses who was a tall brown curly-haired man as if he was one of the men of Shan’awa tribe, and I saw Jesus, a man of medium height and moderate complexion inclined to the red and white colors and of lank hair. I also saw Malik, the gate-keeper of the (Hell) Fire and Ad-Dajjal amongst the signs which Allah showed me.” (The Prophet then recited the Holy Verse): “So be not you in doubt of meeting him’ when you met Moses during the night of Mi’raj over the heavens” (32.23)

Narrated Anas and Abu Bakra: “The Prophet said, “The angels will guard Medina from Ad-Dajjal (who will not be able to enter the city of Medina).”

Volume 5, Book 58, Number 227:

Narrated Abbas bin Malik:

Malik bin Sasaa said that Allah’s Apostle described to them his Night Journey saying, “While I was lying in Al-Hatim or Al-Hijr, suddenly someone came to me and cut my body open from here to here.” I asked Al-Jarud who was by my side, “What does he mean?” He said, “It means from his throat to his pubic area,” or said, “From the top of the chest.” The Prophet further said, “He then took out my heart. Then a gold tray of Belief was brought to me and my heart was washed and was filled (with Belief) and then returned to its original place. Then a white animal which was smaller than a mule and bigger than a donkey was brought to me.” (On this Al-Jarud asked, “Was it the Buraq, O Abu Hamza?” I (i.e. Anas) replied in the affirmative). The Prophet said, “The animal’s step (was so wide that it) reached the farthest point within the reach of the animal’s sight. I was carried on it, and Gabriel set out with me till we reached the nearest heaven.

When he asked for the gate to be opened, it was asked, ‘Who is it?’ Gabriel answered, ‘Gabriel.’ It was asked, ‘Who is accompanying you?’ Gabriel replied, ‘Muhammad.’ It was asked, ‘Has Muhammad been called?’ Gabriel replied in the affirmative. Then it was said, ‘He is welcomed. What an excellent visit his is!’ The gate was opened, and when I went over the first heaven, I saw Adam there. Gabriel said (to me). ‘This is your father, Adam; pay him your greetings.’ So I greeted him and he returned the greeting to me and said, ‘You are welcomed, O pious son and pious Prophet.’ Then Gabriel ascended with me till we reached the second heaven. Gabriel asked for the gate to be opened. It was asked, ‘Who is it?’ Gabriel answered, ‘Gabriel.’ It was asked, ‘Who is accompanying you?’ Gabriel replied, ‘Muhammad.’ It was asked, ‘Has he been called?’ Gabriel answered in the affirmative. Then it was said, ‘He is welcomed. What an excellent visit his is!’ The gate was opened.

When I went over the second heaven, there I saw Yahya (i.e. John) and ‘Isa (i.e. Jesus) who were cousins of each other. Gabriel said (to me), ‘These are John and Jesus; pay them your greetings.’ So I greeted them and both of them returned my greetings to me and said, ‘You are welcomed, O pious brother and pious Prophet.’ Then Gabriel ascended with me to the third heaven and asked for its gate to be opened. It was asked, ‘Who is it?’ Gabriel replied, ‘Gabriel.’ It was asked, ‘Who is accompanying you?’ Gabriel replied, ‘Muhammad.’ It was asked, ‘Has he been called?’ Gabriel replied in the affirmative. Then it was said, ‘He is welcomed, what an excellent visit his is!’ The gate was opened, and when I went over the third heaven there I saw Joseph. Gabriel said (to me), ‘This is Joseph; pay him your greetings.’ So I greeted him and he returned the greeting to me and said, ‘You are welcomed, O pious brother and pious Prophet.’ Then Gabriel ascended with me to the fourth heaven and asked for its gate to be opened. It was asked, ‘Who is it?’ Gabriel replied, ‘Gabriel’ It was asked, ‘Who is accompanying you?’ Gabriel replied, ‘Muhammad.’ It was asked, ‘Has he been called?’ Gabriel replied in the affirmative. Then it was said, ‘He is welcomed, what an excel lent visit his is!’

The gate was opened, and when I went over the fourth heaven, there I saw Idris. Gabriel said (to me), ‘This is Idris; pay him your greetings.’ So I greeted him and he returned the greeting to me and said, ‘You are welcomed, O pious brother and pious Prophet.’ Then Gabriel ascended with me to the fifth heaven and asked for its gate to be opened. It was asked, ‘Who is it?’ Gabriel replied, ‘Gabriel.’ It was asked. ‘Who is accompanying you?’ Gabriel replied, ‘Muhammad.’ It was asked, ‘Has he been called?’ Gabriel replied in the affirmative. Then it was said He is welcomed, what an excellent visit his is! So when I went over the fifth heaven, there I saw Harun (i.e. Aaron), Gabriel said, (to me). This is Aaron; pay him your greetings.’ I greeted him and he returned the greeting to me and said, ‘You are welcomed, O pious brother and pious Prophet.’ Then Gabriel ascended with me to the sixth heaven and asked for its gate to be opened. It was asked. ‘Who is it?’ Gabriel replied, ‘Gabriel.’ It was asked, ‘Who is accompanying you?’ Gabriel replied, ‘Muhammad.’ It was asked, ‘Has he been called?’ Gabriel replied in the affirmative. It was said, ‘He is welcomed. What an excellent visit his is!’

When I went (over the sixth heaven), there I saw Moses. Gabriel said (to me),’ This is Moses; pay him your greeting. So I greeted him and he returned the greetings to me and said, ‘You are welcomed, O pious brother and pious Prophet.’ When I left him (i.e. Moses) he wept. Someone asked him, ‘What makes you weep?’ Moses said, ‘I weep because after me there has been sent (as Prophet) a young man whose followers will enter Paradise in greater numbers than my followers.’ Then Gabriel ascended with me to the seventh heaven and asked for its gate to be opened. It was asked, ‘Who is it?’ Gabriel replied, ‘Gabriel.’ It was asked,’ Who is accompanying you?’ Gabriel replied, ‘Muhammad.’ It was asked, ‘Has he been called?’ Gabriel replied in the affirmative. Then it was said, ‘He is welcomed. What an excellent visit his is!’

So when I went (over the seventh heaven), there I saw Abraham. Gabriel said (to me), ‘This is your father; pay your greetings to him.’ So I greeted him and he returned the greetings to me and said, ‘You are welcomed, O pious son and pious Prophet.’ Then I was made to ascend to Sidrat-ul-Muntaha (i.e. the Lote Tree of the utmost boundary) Behold! Its fruits were like the jars of Hajr (i.e. a place near Medina) and its leaves were as big as the ears of elephants. Gabriel said, ‘This is the Lote Tree of the utmost boundary) . Behold ! There ran four rivers, two were hidden and two were visible, I asked, ‘What are these two kinds of rivers, O Gabriel?’ He replied,’ As for the hidden rivers, they are two rivers in Paradise and the visible rivers are the Nile and the Euphrates.’

Then Al-Bait-ul-Ma’mur (i.e. the Sacred House) was shown to me and a container full of wine and another full of milk and a third full of honey were brought to me. I took the milk. Gabriel remarked, ‘This is the Islamic religion which you and your followers are following.’ Then the prayers were enjoined on me: They were fifty prayers a day. When I returned, I passed by Moses who asked (me), ‘What have you been ordered to do?’ I replied, ‘I have been ordered to offer fifty prayers a day.’ Moses said, ‘Your followers cannot bear fifty prayers a day, and by Allah, I have tested people before you, and I have tried my level best with Bani Israel (in vain). Go back to your Lord and ask for reduction to lessen your followers’ burden.’ So I went back, and Allah reduced ten prayers for me. Then again I came to Moses, but he repeated the same as he had said before. Then again I went back to Allah and He reduced ten more prayers. When I came back to Moses he said the same, I went back to Allah and He ordered me to observe ten prayers a day. When I came back to Moses, he repeated the same advice, so I went back to Allah and was ordered to observe five prayers a day.

When I came back to Moses, he said, ‘What have you been ordered?’ I replied, ‘I have been ordered to observe five prayers a day.’ He said, ‘Your followers cannot bear five prayers a day, and no doubt, I have got an experience of the people before you, and I have tried my level best with Bani Israel, so go back to your Lord and ask for reduction to lessen your follower’s burden.’ I said, ‘I have requested so much of my Lord that I feel ashamed, but I am satisfied now and surrender to Allah’s Order.’ When I left, I heard a voice saying, ‘I have passed My Order and have lessened the burden of My Worshippers.”

Was the Prophet (peace be upon him) created from light? – Al-Lajnah al-Daa’imah

Question:

Most people think that things were created from the light of Muhammad (peace and blessings of Allaah be upon him) and that his light was created from the light of Allaah.

They narrate, “I am the light of Allaah and everything is from my light” and also, “The first thing that Allaah created was the light of Muhammad (peace and blessings of Allaah be upon him).” Is there any basis for this?

They also narrate “I am ‘Arab without (the letter) ‘ayn, i.e., Rabb, and I am Ahmad without (the letter) meem, i.e., Ahad.” Is there any basis for this?

Praise be to Allaah.

The Messenger of Allaah (peace and blessings of Allaah be upon him) has been described as being light from the light of Allaah. If what is meant by this is that he himself is from the light of Allaah, then this goes against the Qur’aan, which refers to his being human. If what is meant is that he is light in the sense that he brought the Revelation by which whoever Allah wills of His creation is guided, then this is correct. The committee has issued a fatwa concerning this matter, as follows:

“The Prophet (peace and blessings of Allaah be upon him) has light which is the light of the message and guidance from Allaah, through which Allaah guides whomsoever He will of His slaves. No doubt the light of the message and of guidance comes from Allaah. Allaah says (interpretation of the meaning):

‘It is not given to any human being that Allaah should speak to him unless (it be)by inspiration, or from behind a veil, or (that) He sends a Messenger to reveal what He wills by His Leave. Verily, He is Most High, Most Wise.

And thus We have sent to you (O Muhammad) Roohan (an Inspiration, and a Mercy) of Our Command. You knew not what is the Book, nor what is Faith? But We have made it (this Qur’aan) a light wherewith We guide whosoever of Our slaves We will. And verily, you (O Muhammad) are indeed guiding (mankind) to the Straight Path (i.e., Allaah’s religion of Islamic monotheism), —

The path of Allaah, to Whom belongs all that is in the heavens and all that is in the earth. Verily, all the matters at the end go to Allaah (for decision).”[al-Shura 42:51-53]

This light is not derived from the Seal of the Awliya’ as some heretics claim. The body of the Prophet (peace and blessings of Allaah be upon him) was blood and flesh and bone, and so on. He was created from a father and a mother, and had no existence before he was born. The reports which say that the first thing created by Allaah was the light of the Prophet (peace and blessings of Allaah be upon him), or that Allaah grasped a handful of the light from His Face and that this handful was Muhammad (peace and blessings of Allaah be upon him), then He looked at it and it formed drops, and from each of these drops He created a Prophet, or He created all of creation from the light of the Prophet (peace and blessings of Allaah be upon him) – all of these reports and the like are not saheeh, and nothing like this has been narrated from the Prophet (peace and blessings of Allaah be upon him).”

From the fatwa quoted above, it is clear that this is a false belief.

As for the report which says “I am ‘Arab without (the letter) ‘ayn, i.e., Rabb, and I am Ahmad without (the letter) meem, i.e., Ahad” – the attributes of Lordship (ruboobiyah, from Rabb meaning Lord) and Absolute Unity (Ahad meaning One) are attributes that belong uniquely to Allaah, may He be glorified and exalted. It is not permissible for any one of His creation to be described as “the Lord (Rabb)” or as being One (Ahad) in absolute terms. These are attributes that belong exclusively to Allaah, and are not used to describe the Messengers or any other human beings. May Allaah bless our Prophet Muhammad and his family and companions.

Al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Ifta’ (Standing Committee for Academic Research and the Issuing of Fatwas).

Fataawa al-Lajnah al-Daa’imah, 1/310.

Question:

Is it said that Allaah created the heavens and earth for the purpose of creating the Prophet (peace and blessings of Allaah be upon him)? What is the meaning of the words, “Were it not for you, the universe [lit. heavenly bodies] would not have been created”? Is there any basis for this hadeeth? Is it saheeh or not? Please give us the facts.

Answer:

The heavens and earth were not created for the sake of the Prophet (peace and blessings of Allaah be upon him). They were created for the reason mentioned by Allaah in the aayah (interpretation of the meaning):

“It is Allaah Who has created seven heavens and of the earth the like thereof (i.e., seven). His Command descends between them (heavens and earth), that you may know that Allaah has power over all things, and that Allaah surrounds (comprehends) all things in (His) Knowledge.”[al-Talaaq 65:12]

As for the hadeeth mentioned, it is falsely attributed to the Prophet (peace and blessings of Allaah be upon him) and has no grounds for authenticity. May Allaah bless our Prophet Muhammad and his family and companions.

Fataawa al-Lajnah al-Daa’imah, 1/312.

The Meaning of Salaat and Salaam on the Prophet : Shaikh ‘Abdul-Muhsin Hamad Al-‘Abbaad

Shaikh ‘Abdul-Muhsin bin Hamad Al-‘Abbaad
His treatise “Fadlus-Salaat ‘alaan-Nabee” (pg. 11-15)
Al-Ibaanah.com

The 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.'”

Published: April 4, 2006

Three Ameens – Hadith

Kaab Ibn Ujrah (radhi Allaahu anhu) relates that Rasulullah (peace be upon him) said Come near to the mimbar and we came near the mimbar. When He (peace be upon him) climbed the first step of the mimbar, He (peace be upon him) said “Aameen”, When He (peace be upon him) ascended the second step, He (peace be upon him) said “Aameen”, When He (peace be upon him) climbed the third step, He (peace be upon him) said “Aameen” When He (peace be upon him) came down, We said “O Rasool of Allah (peace be upon him), we have heard from you today something which we never heard before” He (peace be upon him) said When I climbed the first step, the angel Jibraeel (alaihi as-salam) appeared before me and said

“Destruction to him who found the blessed month of Ramdhan and let it pass by without gaining forgiveness”

upon that I said ‘Aameen’. When I climbed the second step, he said,

“Destruction to him before whom thy name is taken and then he does not make Dua for Allah’s blessing on me (by saying, for example , Sallallaahu alaihi wa sallam).”

I replied ‘Aameen’. When I climbed the third step, he said

“Destruction unto him in whose lifetime his parents or either one of them reaches old age, and (through failure to serve them) he is not allowed to enter Jannah”.

I said ‘Aameen’. (Hakim, Baihaqi)

Note In this Hadith, it appears that Jibraeel (alaihi as-salam) gave expression to three curses, upon which Rasulullah (peace be upon him) said Aameen every time. In al-Durr al-Mansoor it is reported that Jibraeel (alaihi as-salam) advised Rasulullah (peace be upon him) to say Aameen. Being an angel of such high mark, Jibraeel ‘s giving these curses is sure to be accepted. May Allah (Subhanahu wa Taala) in His infinite mercy grant us His help and save us from these three dangers.

The Ruling of the Dome Built upon the Grave of the Messenger of Allaah – Imam Muqbil

A Research Paper Prepared by Abu AbdurRahmaan Muqbil bin Hadi al-Waadi’ee

Translated by Abbas Abu Yahya

All are in PDF Format

  1. Introduction
  2. Allaah Ta’ala Honouring His Prophet Muhammad – sallAllaahu alayhi wa sallam
  3. The Sharia’s stance against extremism
  4. The consultation amongst the Companions of where the Messenger – sallAllaahu alayhi wa sallam – should be buried
  5. When was the grave of the Messenger – sallAllaahu alayhi wa sallam – first entered into his masjid?
  6. When was the dome built on the grave of the Messenger – sallAllaahu alayhi wa sallam?
  7. The dislike of the dome by the people of knowledge
  8. The Prophet – sallAllaahu alayhi wa sallam – prohibited building on top of graves
  9. The prohibition of the Messenger – sallAllaahu alayhi wa sallam – of taking graves as masajid
  10. Taking graves as masajid is the way of the Jews and the Christians
  11. The Prohibition of praying to graves, upon them and in a graveyard
  12. The conclusion of what is obligatory upon the Muslims regarding this dome and other domes

 

Al-Mutawakkil : One of the names of Prophet Muhammad (Peace be upon him)

Al-Mutawakkil : One Who depends upon Allah
One of the names of Prophet Muhammad (Peace be upon him)

Narrated Ataa ibn Yasar who said: ‘I met Abdullaah ibn ‘Amr ibn al-‘Aas and asked him, “Tell me about the description of Allaah’s Messenger which is mentioned in the Tawrah (i.e. Old Testament).” He replied, “Yes. By Allaah, he is described in the Tawrah with some of the qualities attributed to him in the Qur’aan as follows:

‘O Prophet! We have sent you as a witness (for Allaah’s True Religion), and a giver of glad tidings (to the faithful believers), and a warner (to the unbelievers), and a guardian of the illiterates. You are My slave and My Messenger. I have named you “al-Mutawakkil” (who depends upon Allaah). You are neither discourteous, harsh, nor a noise-maker in the markets, and you do not do evil to those who do evil to you, but you deal with them with forgiveness and kindness. Allaah will not let him (the Prophet) die until he makes straight the crooked people by making them say: “None has the right to be worshipped but Allaah,” with which will be opened blind eyes and deaf ears and enveloped hearts.”

Reported by al-Bukhaaree, no. 1997. [ Related by Bukhaaree in chapter dealing with the tafseer of Surah Fath.]

Source for the above:

Class 46 : of Lessons on Tawhid – Approximately 50 Classes – from Dar-ul-Hadith, Dammaj, Yemen.
These were lessons conducted on the book ‘al-Qawl-ul- Mufeed Fee Adillatit-Tawhid’ [Beneficial Speech in Establishing the Evidences of Tawhid] written by one of the major scholars of the Sunnah in Yemen

Q&A on The Qasidah Burdah of Busairi and the Ash’ari’s – Al-‘Allaamah Saalih al-Fawzaan [Video|Ar-En Subtitles]

The Qasidah Burdah of Busiri and the Ash’ari’s
The Noble Shaykh Al-‘Allaamah Saalih bin Fawzaan Al-Fawzaan حفظه الله

قصيدة البردة للبوصيري والأشاعرة
فضيلة الشيخ العلامة صالح بن فوزان الفوزان – حفظه الله

Translated by Abu ‘Abdullah Naasir Hussain حفظه الله

Source: Class on the Explanation of Fat-hul-Majeed (Tuesday, 2nd Muharram 1435)
alfawzan.af.org.sa

Video Courtesy: Bilal Nahim

Love for the Prophet (peace be upon him) – Shaykh Dr. Saalih al Fawzaan [Video|Ar-En Subtitles]

[youtube http://www.youtube.com/watch?v=9YtnE4-0MRg&rel=0]

بسم الله والصلاة والسلام على رسول الله
(In the name of Allaah, peace and salutations be upon His Prophet.)

The Messenger of Allaah (peace be upon him) said:
‘None of you truly believes until I am more beloved to him than his child, his father and all the people.” (Muslim: 44).

Allaamah Shaykh Dr. Saalih ibn Abd-Allaah ibn Fawzaan al-Fawzaan (may Allaah preserve him) highlights the significance, importance and correct way of loving the final messenger of Allaah, Muhammad, may Allaah send salutations and peace upon him.

IMPORTANT POINTS:

  1. Allaah, the Almighty, has to be loved more than anything and everything.
  2. The prophet Muhammad, may Allaah send peace upon him and his family, has to be loved more than anything and everything, EXCEPT Allaah.
  3. innovating into the perfect religion of Islaam, with the claim of love for Allaah or his messenger is a complete delusion and is misguidance

Ruling On Qasidat al-Burda – Al´Allâmah Muḥummed Ibn Ṣāliḥ al-ʻUthaymīn [Video|Ar-En]

Actual Question Starts @ 3:00 min

Video Courtesy: LearnToReadTheKuran

Ruling On The Moon Splitting Asunder – Shaykh al-Albaani [Video|Ar-En]

Uploaded by LearntoReadTheKuran

The following is taken from Tafsir Ibn Kathir:

In the Name of Allah, the Most Gracious, the Most Merciful.

(1. The Hour has drawn near, and the moon has been cleft asunder.) (2. And if they see an Ayah, they turn away and say: “This is magic, Mustamir.”) (3. They denied and followed their own lusts. And every matter will be settled.) (4. And indeed there has come to them news wherein there is Muzdajar.) (5. Perfect wisdom, but warners benefit them not.) (Surah Qamar 1-4)

Imam Ahmad recorded that Anas bin Malik said,

“The people of Makkah asked the Prophet for a miracle and the moon was split into two parts in Makkah. Allah said, (The Hour has drawn near, and the moon has been cleft asunder.)”

Muslim also collected this Hadith. Al-Bukhari recorded that Anas bin Malik said,

“The people of Makkah asked the Messenger of Allah to produce a miracle, and he showed them the splitting of the moon into two parts, until they saw (the mount of) Hira’ between them.”

This Hadith is recorded in the Two Sahihs with various chains of narration.

Imam Ahmad recorded that Jubayr bin Mut`im said,

“The moon was split into two pieces during the time of Allah’s Prophet ; a part of the moon was over one mountain and another part over another mountain. So they said, `Muhammad has taken us by his magic.’ They then said, `If he was able to take us by magic, he will not be able to do so with all people.”’

Only Imam Ahmad recorded this Hadith with this chain of narration. Al-Bayhaqi used another chain of narration in a similar Hadith he collected in Ad-Dala’il.

Al-Bukhari recorded that Ibn `Abbas said, “The moon was split during the time of the Prophet .” Al-Bukhari and Muslim collected this Hadith. Ibn Jarir recorded that Ibn `Abbas commented on Allah’s saying:

(The Hour has drawn near, and the moon has been cleft asunder. And if they see a sign, they turn away and say: “This is magic, Mustamir.”) “This occurred before the Hijrah; the moon was split and they saw it in two parts.”

Sending Salaat upon the Prophet (sallAllaahu alayhi wa sallam) – Abbas Abu Yahya [Audio|En]

Listen / Download Mp3 Here (Time 36:46)

Audio Courtesy: tawheedsunnah youtube user

Abbas Abu Yahya delivers a Khutba at Masjid as Sunnah Cranford, The brother talks about the example of the companions and how they would send salutations upon the messenger (on whom be peace and blessings)

Allah, the Exalted, says:

“Allah exalts the mention of His Messenger (sallallaahu ’alayhi wa sallam) and His angels supplicate Him to do so. O you who believe! supplicate Allah to exalt his mention and to grant him safety and security. 

`Abdullah bin `Amr bin Al-`As (May Allah be pleased with them) reported: I heard the Messenger of Allah (sallallaahu ’alayhi wa sallam) saying:

Whoever supplicates Allah to exalt my mention, Allah will exalt his mention ten times. [Muslim].

Anas bin Maalik (radhi Allaahu anhu) said:  Verily the Prophet (salla Allahu alaihi wa sallam) said:

Whoever sends Salah upon me once Allah will send ten upon him and remove ten of his sins and raise his rank by ten levels.

Imam Ahmad in his Musnad, Imam Bukharee in Adabul Mufrad #642 and #643. Jami Sagheer #6359 authenticated by Al Abaanee

Sending Salutations Upon The Prophet ﷺ On Jumu’ah (a forgotten Sunnah) – Dawood Burbank [Audio Clip|En]

Bismillaah

[4 minutes]
Abu Talhah Dawood Burbank (rahimahullaah)

Prophet Muhammad ﷺ
https://abdurrahman.org/muhammad/

Transcribed Audio Text

The authentic hadeeth that mentions that it has not been restricted to the day time of Jumuah but rather there is a authentic hadeeth reported by Anas radhiyallahu anhu, Allah’s messenger sallallahu alayhi wa sallam said “Be plentiful in sending salat upon me on the day of Jumuah and on the night of Jumu’ah i.e the night before Jumuah, so whoever sends a single salat upon me then Allah will send salat upon him ten times over”. Hadeeth reported by Bayhaqi. Declared as saheeh by sheikh albani in his saheeha no.1407.

As for the explanation of Sheikh Muhammed Bin Salih al-Uthaymeen rahimahullah, then he said – as a regard to this hadeeth and from that which is specific to the day of Jumuah is sending abundant salat upon the prophet sallallahu alayhi wa sallam and there is no doubt that the prophet sallallahu alayhi wa sallam is the one after the whole creation who has the greatest of rights upon us. His rights upon us are greater than the rights of our own selves upon ourselves. And therefore, it is obligatory to give precedence to love him of our love of oneself and one’s child and one’s father and one’s mother and one’s wife and all of mankind. And it is not possible for your eman to be complete unless you give precedence to love of the messenger sallallahu alayhi wa sallam over love of everyone, every person

And from his right upon you is that you should be abundant in sending salat and salam upon him. And he is not in actually any need of your salat and your salam but rather you are in need of the reward of the salat and salam because you if you send salat upon the prophet sallallahu alayhi wa sallam a single time then Allah will send salat upon you on account of it ten times over. So, if you say “Allahumma salli ala Muhammad” “O Allah extol Muhammed and Allah will extol you ten times over”. So, you are the one in need of that and the messenger sallallahu alayhi wa sallam is not in need of it.

And he said: However, what is the meaning of salat upon the messenger? and we say “Allahumma salli alaa Muhammad” then many of us do not know the meaning of this phrase. What is the meaning of the saying “Allahumma salli ala Muhammad”? “O Allah send salat upon Muhammed. He said Abul-Aaliya rahimahullah mentions that he said that the salat of Allah upon his prophet means he’s praising him, he’s extoling him to the highest company of angels. He praises him saying “my servant so and so has such and such” and He mentions praiseworthy qualities. So, if you send salat upon the prophet sallallahu alayhi wa sallam then Allah will extol you ten times over. So, it is upon you to be abundant and sending salat and salam upon Allah’s messenger sallallahu alayhi wa sallam on the day of Jumuah and at every time.

Sending Salaat and Salaam upon the Prophet

The Prophet (صلى الله عليه وسلم) cannot by defended by oppression and misguidance

The Prophet (صلى الله عليه وسلم) cannot by defended by oppression and misguidance
Compiled by Aboo Sufyaan ‘Uthmaan Beecher
http://salafiyyah-kuwait.blogspot.in/

Verily all praise is due to Allaah, and may peace and blessings be upon our Prophet Muhammad, and upon his family and his Companions, one and all.

To proceed…

No Muslim would ever agree with the mocking, ridicule, and blasphemous lies directed at our Deen and at our beloved Prophet (صلى الله عليه وسلم).  Rather the Imaams of Ahlus-Sunnah, the likes of Maalik, al-Layth, Ahmad, Ishaaq, and ash-Shaafi’ee, have agreed unanimously that the one who mocks, ridicules, and defames the Prophet (صلى الله عليه وسلم) has disbelieved, and that the prescribed punishment for the one who lives in the lands of the Muslims and does that is death, a punishment that falls under the authority of the Muslim ruler.

There is no doubt that these types of attacks on our Prophet (صلى الله عليه وسلم) will cause anger and make the stomach of every Muslim turn due to his love for Allaah, His Messenger, and His Deen.  But the Muslim who is truthful, sincere, and just, he doesn’t allow himself to be overcome by emotion and respond to these attacks with a knee-jerk reaction that entails actions which Allaah and His Messenger have prohibited.  Rather, like in all matters, he is first and foremost patient, and then he takes those matters back to the Qur’aan and Sunnah and the understanding of the Companions, and those ‘Ulamaa’ who are firmly-grounded in knowledge.  So he is patient and he plants his feet squarely upon knowledge, and he submits to what Allaah and His Messenger (صلى الله عليه وسلم) have decreed.

“O you who believe! Obey Allaah and obey the Messenger, and those of you who have been placed in authority (over you). (And) if you differ in anything amongst yourselves, refer it back to Allaah and His Messenger, if you truly believe in Allaah and in the Last Day. That is better and more suitable for final determination.” [1]

And al-Haafith Ibn Katheer mentions that “those of you who have been placed in authority (over you)”, according to Ibn ‘Abbaas, Mujaahid,  ‘Ataa’ and others from the Salaf refers to the ‘Ulamaa’. And Ibn Katheer mentions that it is general to both the rulers and the ‘Ulamaa’.  And of course this means the ‘Ulamaa’ of Ahlus-Sunnah, not those who ahlul-bid’ah call scholars, the likes of al-Qaradaawee, al-‘Awdah, ‘Abdur-Rahmaan ‘Abdul-Khaaliq, and other than them from the callers to misguidance.

What has transpired over the past few days in the lands of the Muslims and other than them as a reaction to the film attacking Islaam and insulting our beloved Prophet (صلى الله عليه وسلم) – contradicts the guidance and Sunnah of Allaah’s Messenger (صلى الله عليه وسلم).  One should remember that these types of attacks are not something new.  Indeed Allaah mentions throughout the Qur’aan that His messengers (عليهم الصلاة و السلام) were constantly mocked and defamed, that their people called them crazy, mad, and even labeled them as sorcerers, etc.  Allaah تعالى said:

“Likewise, no Messenger came to those before them except that they said: “A sorcerer or a madman!” [2]

And this happened with the Prophets and Messengers from Nooh (عليه السلام) up to His final Messenger, Muhammad (صلى الله عليه وسلم).

In the lifetime of Allaah’s Messenger (صلى الله عليه وسلم) there were those who cursed and insulted him openly.  Ka’b bin al-Ashraf al-Yahoodee, in al-Madeenah, used to recite defamatory poetry about him and made explicit poetry about the women of the Muslims.  And there was ‘Abdullaah bin Khatal in Makkah, who had two female singers who he had sing songs making fun of Prophet Muhammad (صلى الله عليه وسلم).

As for Ka’b bin al-Ashraf, when he returned from Makkah to al-Madeenah and began reciting his poetry insulting him, the Prophet (صلى الله عليه وسلم) asked his Companions, “Who will deal with Ka’b bin al-Ashraf? For indeed he has harmed Allaah and His Messenger.”  And this was when the Prophet (صلى الله عليه وسلم) was in his dawlah in al-Madeenah and he was the ruler, and Ka’b bin al-Ashraf was living under his authority in al-Madeenah.  But the Prophet (صلى الله عليه وسلم) didn’t ask his Companions to punish his neighbors, companions, or even his family members for what Ka’b bin al-Ashraf did.  Nor did he punish the representatives of his tribe, Banu an-Nadeer, or randomly target the Jews of al-Madeenah nor did he boycott their businesses.   Any person of sound intellect would agree that this would be unjust and defies logic, not to mention the texts of the Book and the Sunnah.  Instead he (صلى الله عليه وسلم) -as the ruler – dealt with Ka’b bin al-Ashraf, the one who caused that harm specifically.

 ‘Abdullaah bin Khatal was in Makkah, and he had two female singers who he taught to sing songs making fun of the Prophet (صلى الله عليه وسلم).  And at that time, the Prophet was in al-Madeenah, and was the ruler (صلى الله عليه وسلم), and never did he attack anyone from the kuffaar in al-Madeenah or any other town or village as retribution for the defamation and insults of ‘Abdullaah bin Khatal towards him.  Nor did he command his Companions to attack Makkah or its people because of him. Rather he was patient (صلى الله عليه وسلم) and did not oppress, and did not transgress.  He was patient and he was just (صلى الله عليه وسلم). So when the Prophet (صلى الله عليه وسلم) conquered Makkah, and he entered Makkah with his armies, he ordered them not to harm anyone who did not fight them, except for a small group of people who he named by name (صلى الله عليه وسلم).  From them – and here the Prophet (صلى الله عليه وسلم) had conquered Makkah, and had might and capability (qudrah) – from them was ‘Abdullaah bin Khatal and his two songstresses.  He didn’t tell them to kill Ibn Khatal’s neighbors or his family members. He didn’t  destroy the property of the members of his tribe.  Rather he ordered them to kill ‘Abdullaah bin Khatal and his two songstresses.

These are just two examples of how the Prophet (صلى الله عليه وسلم) dealt with those who abused him in his lifetime.   He was aadil (just), and was saabir (patient) – (صلى الله عليه وسلم).  He did not oppress and was not unjust, and these people cursed him, abused him, mocked him, and insulted him during his lifetime – (صلى الله عليه وسلم)!!   So where are the actions of the jamaa’aat (political groups and parties) and the ignorant folk who’ve been affected by them from the actions and example of Allaah’s Messenger (صلى الله عليه وسلم)?!

Where do you find that the Messenger of Allaah (صلى الله عليه وسلم) and his Companions went to another town and protested, or that they murdered the innocent, or destroyed or burnt their property to the ground because of what the likes of Ibn al-Ashraf and Ibn Khatal did in Makkah and al-Madeenah?!

Rather he was patient and just (صلى الله عليه وسلم)!!  And ‘adl (justice) is to put everything in it’s proper place.  And what we see from these people in Egypt, Yemen, Libya, and other places in the Middle East, is oppression, injustice, and deviation from his Sunnah.  And Allaah said:

“So warn those who oppose his command, lest some fitnah befall him or they afflicted with a painful punishment.” [3]

And what further elucidates the distinction between the guidance of Muhammad (صلى الله عليه وسلم) and those Muslims who have been overtaken by emotion and misguidance, is the narration of ‘Aa’ishah (رضى الله عنها), collected by al-Bukhaaree, Muslim, Ahmad and others, when a group of Jews entered upon the Messenger of Allaah (صلى الله عليه وسلم) and said “as-saamu ‘alaykum” (death be upon you).  So ‘Aa’ishah (رضى الله عنها) understood what they said, so she responded:  “wa ‘alaykum as-saam wal-la’nah” (and death and curses be upon you).  So the Messenger of Allaah (صلى الله عليه وسلم) said:  “Take it easy, O ‘Aa’ishah!  Verily Allaah loves rifq (gentleness and leniency) in all matters.”  So ‘Aa’ishah said: “O Messenger of Allaah! Didn’t you hear what they said?” So he (صلى الله عليه وسلم) said: “I already responded to them (by saying) ‘wa ‘alaykum’ (and upon you, too).”

Our Deen is not based on emotion.  Rather the Muslim who truly and sincerely loves Allaah and His Messenger (صلى الله عليه وسلم) will stick to his guidance and his Sunnah:

“Say:  if you truly love Allaah, then follow me. (If you do) Allaah will love you and forgive you for your sins.  And Allaah is all-forgiving, most merciful.” [4]

Here are some points to consider and reflect upon:

– These protests which have spread throughout the Muslim lands, even to our beloved Kuwait, are a bid’ah, as the ‘Ulamaa’ of Ahlus-Sunnah like Shaykh Ibn Baaz, Shaykh al-Albaanee, and Shaykh Ibn ‘Uthaymeen have clarified. [5] They are an act of opposing and contending with the Muslim ruler and are from the way of the Khawaarij.  Of course the jamaa’aat as-siyaasiyyah allow them and promote them as they are means for them to contend with the Muslim rulers and reach rulership itself.

– We’ve seen how the emotionally charged youth have taken to the streets in these protests and clashed with the police, and caused damage to property – not just the property of the American Embassies – which is in itself an act of oppression – but the property of the Muslims as well!  And this is supposed to be defense of the Prophet (صلى الله عليه وسلم)??!    It cannot be that the Muslims defend the Prophet (صلى الله عليه وسلم) with oppression when Allaah has commanded us with justice (‘adl):

“O you who believe! Stand out firmly for Allaah and be just witnesses and don’t let the enmity and hatred of a people keep you from being just. Be just! That is closer to Taqwaa.” [6]

al-Haafith Ibn Katheer said:  “Don’t let hatred for a people cause you to abandon justice towards them.  Rather exercise justice with everyone, whether it be a close friend or an enemy.”

Shaykhul-Islaam Ibn Taymiyyah:  “for indeed the people did not dispute in the fact that the end result of thulm (oppression and injustice) is evil and harmful, and the end result of ‘adl (justice) is good and noble.  And for this it has been said:  Allaah will aid the nation that is just, even if it is a disbelieving nation, and He will not aid the nation that is unjust and oppressive, even if it is a believing nation.”  [Majmoo’ al-Fataawaa (28/63)]

Then know that punishing others for the crimes and offenses of another is not justice!  Allaah says:
“No person earns any (sin) except against himself (only), and no bearer of burdens shall bear the burden of another.” [7]

– The jamaa’aat as-siyaasiyyah use these protests and these types of events as a forum and a podium to spread their doubts and their conspiracy theories amongst the people and to turn them against their rulers.  They spout out anti-American, anti-western, and anti-Israeli rhetoric and place the blame for the destruction we’ve seen over the past few days on everyone but themselves.  ‘Ali al-Deqbas,  head of the Arab Parliament, actually blamed “international Zionism of being behind the unrest and inciting sedition and hatred of Islam and Muslims in the Middle East in favor of the Zionist entity”.  And the misguided statements like this are many.

– These protests – which as the ‘Ulamaa’ have said is a bid’ah – were used as a cover for those upon the manhaj of the Khawaarij to murder a U.S. ambassador and three other members of his staff, the murder of non-Muslims who were given amn (an assurance of safety and protection) and were from a country that has treaties and agreements with the government of Libya.

The Messenger (صلى الله عليه وسلم) said: “Whoever – from the Muslims – kills a person who is under an agreement or treaty (with the Muslims), he will not smell the Fragrance of Jannah, even though it’s fragrance can be smelled from the distance of 40 years away.” [al-Bukhaaree]

And in another narration he said:  “The assurance of protection of the Muslims is one, so whoever betrays the assurance of protection and safety of another Muslim, then upon him is the curse of Allaah, and (the curse) of the Angels, and (the curse) of all the people.”

al-Haafidh Ibn Hajr (رحمه الله) explained:  “His saying ‘The assurance of protection of the Muslims is one’, means that their giving an assurance of safety and security is correct (and binding).  So if one of them gives amn to a kaafir, then it is haraam upon anyone else to harm him…”

Those non-Muslims who live and work in the Muslim countries have been given amn (an assurance of safety and protection), so by attacking them is contending with and opposing the Muslim ruler, and is an act of treachery and oppression.

Shaykh Taariq as-Subay’ee explained that if even one of the Muslims gives amn to a non-Muslim, even if that Muslim is a man or a woman, a free man or a slave, and even if that is by a gesture, or if a person is given amn by the authorities of a Muslim land through diplomatic agreements or by giving him a visa to enter that land – that person has an assurance of safety and protection from every Muslim.  It is totally haraam for any Muslim to harm him. And the person, – the Muslim -, who does, falls under the curse of Allaah, the Angels, and all of the people.

– Look to those at the head of these protests and you’ll see that all of them are from the heads and supporters of the jamaa’aat as-siyaasiyyah.  And the fact that none of the ‘Ulamaa’ of Ahlus-Sunnah have anything to do with this should be another sign for the person of intellect, just as Ibn ‘Abbaas (رضى الله تعالى عنهما) brought as a proof against the Khawaarij the fact that none of the Companions were with them, when he said (رضى الله عنهما): Indeed I’ve come to you from the Companions of Allaah’s Messenger (صلى الله عليه وسلم) and there is not a single one of them with you!

–  We see the Muslims protesting, fighting with the police, destroying property and other than that, all in the name of defending the Prophet (صلى الله عليه وسلم) from this film produced by a man living in America.  What is amazing is that no one is upset over the masaajid that have graves in them where other than Allaah are worshipped besides Allaah, like the masjid of al-Badawee, Zaynab, or al-Hussayn?!  The greatest sin that one can commit is committed in the lands of the Muslims, and the people are tearing down the American embassy over something they don’t have the authority or ability to do anything about?!

Allaah said:

“Verily, Allaah does not forgive that partners should be set up with him in worship (shirk), but He forgives what is less than that (from sins) for whomever He wills, and whoever sets up partners with Allaah in worship, he has indeed invented a tremendous sin.”  [8]

So these Muslims and these jamaa’aat want to defend Prophet Muhammad(صلى الله عليه وسلم) – by committing oppression and injustice – but where is the defense of Allaah and His Tawheed from the shirk committed by muslims in the lands of the muslims themselves?!

So know that Allaah (تبارك و تعالى) has commanded us with patience and justice, and forbidden us from injustice and oppression.  And there is no justice in the actions we see from our brothers and sisters in Egypt, Yemen, Tunisia, Morocco, Sudan, and the other countries that this is happening in.  Rather what we see is ignorance, oppression, misguidance, and deviation from the Sunnah of Allaah’s Messenger (صلى الله عليه وسلم).

And what benefit have they brought about?

The producer of this shoddy film lives in America, and America is a country that has it’s own laws that it governs it’s citizens by.  And America also has treaties and agreements with almost all of these lands that their embassies are being attacked in, proven by the fact that they have embassies there to begin with.  So then this affair is not in the hands of us common folk, and we don’t have the capability to do anything about it.  What is upon us then is to be patient and cling to the Sunnah of the Prophet (صلى الله عليه وسلم).  And this is a better defense of the Prophet (صلى الله عليه وسلم) than what we see from the jamaa’aat and those infected by them!

And it is important to note that our patience and our clinging to the Sunnah during situations like this, when we don’t have the ability to change them, is not a sign of weakness or deficiency.  Rather it is the people of misguidance from the jamaa’aat as-siyaasiyyah that have duped our youth into thinking that not having the ability to act is the same as not acting, and this is misguidance and deception.

Ibn Mas’ood narrated that the Prophet (صلى الله عليه وسلم) was praying by the Ka’bah, and when he went into sajdah, one of the companions of Aboo Jahl put the entrails of a camel on the Prophet’s back (صلى الله عليه وسلم) while Ibn Mas’ood looked on.  And Ibn Mas’ood said:  “I was watching but couldn’t do anything about it. If only I had the strength and ability (to stop them).” [al-Bukhaaree]

This shows us that in situations when we don’t have the capability to act, due to physical weakness, lack of strength or capability, or there being something else that prevents us from doing that, there is no shame or deficiency in that, just as the Messenger of Allaah (صلى الله عليه وسلم) himself could not aid Yaasir, ‘Ammaar, and Umm ‘Ammaar (رضى الله تعالى عنهم) when he saw them being tortured for their Eemaan in Allaah.  So he said to them (صلى الله عليه وسلم):  “Patience, O Aal-Yaasir (O family of Yaasir)! For indeed you’ve been promised Jannah.”  [9]

What we’ve written here is not a defense of this film.  We find it just as offensive, appalling, and insulting as everyone else.  Nor is it a defense of America, Israel, or any other country.  Rather it is meant to be a defense of the Messenger of Allaah (صلى الله عليه وسلم) and our Deen from those who go beyond the bounds, and those who play on the emotions of the Muslims and the emotional, disenfranchised youth, and call them to deviation and misguidance.  It is a call to patience, justice, and sticking to the Sunnah of the Messenger of Allaah (صلى الله عليه وسلم).  And this what was needed to be said and clarified.  And Allaah knows best.

‘Ubaadah bin as-Saamit narrated:  “The Messenger of Allaah (صلى الله عليه وسلم) took an oath of allegiance from us to listen and obey (the ruler) in adversity and prosperity, in pleasure and displeasure (and even) when somebody is given preference over us, and to not dispute or contend the authority of those it belongs to, and that we speak the truth wherever we may be without fearing in the matter of Allaah the blame of the blamer.” [10]

May peace and blessings be upon our Prophet Muhammad, and upon his family and his Companions, one and all.  And All praise and thanks are due to Allaah, Lord of al-‘Aalameen.

Compiled by Aboo Sufyaan ‘Uthmaan Beecher

[1] an-Nisaa’ (4):59
[2]  adh-Dhaariyaat (51):52
[3]  an-Noor (24):63
[4] Aal-‘Imraan (3):31
[5] Ash-Shaykh, al-‘Allaamah Ibn ‘Uthaymeen said: “so indeed protests are a newly-invented affair.  It was not known during the time of the Prophet (صلى الله عليه وسلم), nor in the era of the Khulafaa’ ar-Raashideen, nor in the era of the Companions (رضى الله عنهم).  Then there is in them from anarchy and disorder what makes them a matter that is prohibited.” الجواب الأبهر ص 75
[6]  al-Ma’idah (5):8
[7] al-An’aam (6):164
[8] an-Nisaa’ (4):48
[9] al-Mastadrak of al-Haakim (3/383), al-Hilyah (1/140), and others. See Saheeh seeratun-Nabawiyyah of Shaykh al-Albaanee (pg.154-155)
[10] Muslim and others

Taken from : http://salafiyyah-kuwait.blogspot.in/2012/09/the-prophet-cannot-by-defended-by.html
Posted with the permission of brother Aboo Sufyaan ‘Uthmaan Beecher
Colour coded and formatted the text for better presentation purposes by AbdurRahman. Org