Monday, October 22, 2012

Muhammad: The Ideal Character

The Ideal Character of Prophet Muhammad (Sallallāhu ‘alayhi wasallam)

In the name of Allāh, the Most Gracious, the Most Merciful;
All the praise and thanks is due to Allāh, the Lord of al-‘ālamīn. I testify that there is none worthy of worship except Allāh, and that Muhammad, sallallāhu ‘alayhi wasallam, is His Messenger

The Greatness of Prophet’s Persona Overawed All Who Came Into Presence.

The great persona: Muhammad (Sallallāhu ‘alayhi wasallam), the Prophet of Islam, is generally believed to have been born in Arabia on 22nd April 571 A.D. and to have died on 8th June, 632 A.D. His childhood gave indications of the sublime and vigorous personality that was to emerge and, as he grew up, handsome and powerfully built, the greatness of his persona overawed all who came into his presence. But he was so soft-spoken and genial in disposition that anyone who came into contact with him inevitably loved and respected him.

The title of ‘Al-Amin’: The Prophet (Sallallāhu ‘alayhi wasallam) evinced such traits as tolerance, forbearance and truthfulness, along with a fine understanding of men and their affairs. His was a balanced personality and the example he set was one of noble, human greatness. People never hesitated to entrust their valuables to him, for his trustworthiness was unimpeachable. In fact it had earned for him the title of ‘Al-Amin’ (The Trustworthy; Faultless Custodian; and Unfailing Trustee).

Testimony of Abu Talib: On the occasion of his marriage at the age of twenty five, his uncle, Abu Tālib bin Abdul Mutalib, made a speech in the course of which he said, “Compare my nephew Muhammad, son of ‘Abdullah, with anyone you know: he will outshine him in nobility, gentility, eminence and wisdom. By Allāh, he has a great future and will reach a very high station”.

Abu Talib did not attach to these words the sense in which later events proved them to be true; he meant; of course that anyone possessing such virtues and such a versatile personality was bound to rise in the world and to acquire a distinguished position in its affairs. Little did he realize in what an otherworldly and non-material sense all of this would come true.

The would-be Prophet possessed great potentialities, which he could have turned to advantage. His qualities had greatly impressed a rich, forty-year-old widow called Khadijah (radiyallāhu’anha), who offered herself to him in marriage. She had been the wife of one of the leading merchants in Makkah and when the Prophet (Sallallāhu ‘alayhi wasallam) married her, he found that a vast field of business in Arabia and beyond was thrown open to him.

The Prophet (Sallallāhu ‘alayhi wasallam) now had every opportunity to lead a successful and contented life. But this was not to be. For the Prophet attached no importance to worldly affluence and deliberately chose a path which ran counter to it. Before his marriage he had earned his livelihood in a variety of ways, but now he gave up all these occupations and plunged into the quest for truth and reality.

Retreating in the solitude of the cave of Mount Hira’: The Prophet (Sallallāhu ‘alayhi wasallam) neglected, too, to keeping up social relations, made no efforts to gain eminence, and instead, would wander in the hills and caves, absorbed in the profoundest of thoughts. He would ponder over the mysteries of creation, of life and death, of good and evil, and try to find order and light amidst chaos and gloom.

Often Rasūlullāh (Sallallāhu ‘alayhi wasallam) used to repair to the loneliness of a cave on Mount Hira, and stay there till his meager supply of food and water was exhausted. He (Sallallāhu ‘alayhi wasallam) would go back home only to replenish his supplies, then would return to the solitude of nature to pray and meditate, struggling to find answers to the questions which surged through his consciousness.

His quest had reached a point where life itself had become an intolerable burden. But at last Allāh, in His infinite mercy, turned towards him and there open to him the gates of enlightenment and guidance. "And when He found thee struggling in mind (to find the right way), did He not show thee the way?" (Al-Duha 93:7)

The First Revelation: In the fortieth year of his life, one day, while he was sitting in the solitude of the cave, an angel of Allāh appeared before him in human shape, and accosted him with the words of Allāh: "Announce in the name of thy Lord, that He hath created - created man from a clot - Announce! And the Lord is most generous. Who hath afforded knowledge through the pen? Afforded man the Knowledge of what he knew not…" (Al-‘Alaq 96:1-5)

The Prophet (Sallallāhu ‘alayhi wasallam) had found the answers to his questions. "Have We not broadened thy heart for thee, and relieved thee of the burden which had weighed down thy back…" (Al-Inshirah 94:1-3). His restless soul was now in communion with the Lord of the Universe. Allāh now chose him as His special envoy and gave him guidance. The Revelation of Allāh began descending upon him and continued to do so for twenty three years, at the end of which time, the last Scripture of God, the Qur’an, reached completion.

The discovery of the Truth: To Fear Allāh: The Prophet (Sallallāhu ‘alayhi wasallam) had discovered the Truth, but not before the fortieth year of his difficult life, and it was an attainment which brought with it no ease or comfort. The truth that he had discovered was that man was in the power of Allāh Almighty. It was essentially a discovery of how humble and powerless he himself was before Allāh’s superb omnipotence, if his own nothingness before the supernal magnitude of God. It was a discovery of the fact, hitherto little understood, that for a believer there is nothing in this world but responsibility. As for rights, he has none.

The meaning and purpose of life for the Prophet (Sallallāhu ‘alayhi wasallam) after he had made this discovery are clearly set forth in his sayings:

To fear Allāh openly and secretly in every state,
To follow justice whether calm or angry,
To reunite my sundered friendships,
To give to him who takes away,
To gladly pardon my oppressors,
And seek the silent ways of meditation,
To utter words in remembrance of Allāh.
And look around me knowledge to acquire.

These sublime thoughts and poignant utterances could not be those of an empty man. They externalize his inner being and are a clear indication of his moral stature. In these words his whole life is reflected. Even before the dawn of Prophethood, the Prophet's life had followed such a pattern, but it had been instinctive and without deliberation.

Now the discovery of truth lent discernment to his attitudes and behaviour, and what had formerly been inherent in him now became a well-conceived part and product of profound thinking. There was now an intensified awareness in all his thoughts and actions. The exigencies of worldly life having been reduced to the barest minimum, his living assumed an entirely different pattern from that of his fellow men. 

An important statement which the Prophet (Sallallāhu ‘alayhi wasallam) made at this time concerned the special moments that there should be in the lives of the prudent.

There should be:
Moments when one should commune with Allāh.
Moments when one should be one’s own assessor,
Moments when one should be reflecting upon the mysteries of creation,
And also moments for the acquisition of the necessities of life.

In other words, the faithful servant of Allāh is so given over to piety that he finds himself close to Allāh, in divine communion with him, he so fears the Day of Judgment that his time is spent in constant self-appraisal, he ponders over the marvelous creation of Allāh.

These are the utterances of a perfect soul who wishes in his goodness to guide others to this same state of perfection.

Setting the new Meaning and Purpose of this Life and in the Hereafter.

The real abode of man is The Hereafter: Before Allāh’s revelations began to be made to the Prophet (Sallallāhu ‘alayhi wasallam), the world with all its shortcomings, faults and limitations appeared meaningless to him. But when Allāh revealed to him that there is a world other than the present one, a world which is perfect and eternal - the real abode of man - he found new meaning and purpose both in this life and in the universe.

Rasūlullāh (Sallallāhu ‘alayhi wasallam) found the world not just a place where he could subsist, but a place of wonder and fascination. It was a world now on which he could pin his hopes and for which he could make plans for the future, even taking into account its ephemerality.

For him now, the world was a place which had to be tilled so that men might reap their rewards in the hereafter, and all his actions were oriented towards this end. He attached real value to the life beyond the grave, for he had become keenly aware of the fact that this world is not our final destination, but only the starting point and path leading to the future life. Everything we did here in this world was only by way of preparation.

In all matters his attitude was determined by the thought of how it would affect the quality of his existence in the hereafter. Whether the occasion for him was one of happiness or sorrow, success or failure, domination or oppression, praise or disgrace, love or hatred, the guiding thought was always that of the hereafter. He was in no way lacking in human qualities, but his mind attached value only to things which were in some manner connected with the Hereafter, and when any such connection was absent, he found it difficult to take an interest in the purely mundane.

Rasūlullāh (Sallallāhu ‘alayhi wasallam) would often say to those who found him indifferent to the affairs of this world, “You know your worldly matters better than I do myself'.” This conviction of the Prophet (Sallallāhu ‘alayhi wasallam) is no mere intellectual assumption. When it takes root, a man's whole course of life and plan of living are altered by it; it turns a man into a being of an entirely different order. The lesson of the Prophet's life is that unless the plan of living is radically changed, there can be no improvement in the quality of one's actions.

Fear of Allah and Retribution on the Day of Judgment: When the Prophet (Sallallāhu ‘alayhi wasallam) arrived at this truth; its propagation became his greatest concern. Paradise, tidings of which he brought to his fellowmen, became his prime objective, and his fear of hell, of which likewise he gave warning to others, knew no bounds. His inner agitation would repeatedly manifest itself in his invocations and sincere repentance. How his way of life differed from that of his contemporaries can be inferred from certain incidents, which we narrate below.

Umm Salamah (radiyallāhu’anha), a wife of the Prophet, tells of how, when the Prophet (Sallallāhu ‘alayhi wasallam) was visiting her house, he once called the maidservant. The girl did not make her appearance, so Umm Salamah pulled back the curtain to reveal the maidservant idling away her time outside. The Prophet (Sallallāhu ‘alayhi wasallam) was annoyed. Showing the maidservant the little switch he held in his hand, Rasulullah (Sallallāhu ‘alayhi wasallam) told her that had it not been that he feared divine retribution on the Day of Judgment, he would have struck her with it. Even the mildest of punishment was to be eschewed for fear of Allāh.

The prisoners of war taken captive at the battle of Badr (Ramadhān, 2 A.H.) were amongst his bitterest enemies. Nevertheless, he made sure that they were given the best of treatment. Among them was Suhail ibn Amr who was a fiery speaker and in the habit of virulently denouncing the Prophet (Sallallāhu ‘alayhi wasallam). Umar Faruq, one of his close companions, suggested that two of his lower teeth be pulled out, so that he might not be so vile in his speeches. The Prophet (Sallallāhu ‘alayhi wasallam) replied, "Were I to do this, Allāh would disfigure me on the Day of Judgment, notwithstanding the fact that I am His messenger."

The Prophet (Sallallāhu ‘alayhi wasallam) was a man like other men. Joyous things would please him, while tragic things would sadden him; but his humanity would not go beyond the limits set by Allāh.

Towards the end of his life a handsome, healthy son was born to him, whom he named Ibrahim after his most illustrious ancestor. The news of the birth was conveyed to him by Abu Rafi, and the Prophet (Sallallāhu ‘alayhi wasallam) was so overjoyed that he immediately presented him with a slave.

Like any other father, he used to take the child in his lap and fondle him. By Arab custom he was handed over to a wet nurse to be brought up. This woman's name was Umm Bardah, the daughter of Mundhir, and she was the wife of a blacksmith. Quite often her small house would be filled with smoke, but this did not deter the Prophet (Sallallāhu ‘alayhi wasallam) from paying frequent visits to his son.

Tragically, this child did not survive. He died at the age of one and a half in the tenth year after the Prophet (Sallallāhu ‘alayhi wasallam) had emigrated to Madinah. Just like any other ordinary man, the Prophet wept at his son's death. He had the same feelings and aspirations as any father might have, but this in no way diminished his trust in Allāh. He held fast to it and in his sorrow exclaimed, "By Allāh! Oh Ibrahim, I am sad at your death. Tears are falling from my eyes and there is anguish in my heart, but I will say nothing that may displease my Lord."

On one of his journeys, the Prophet (Sallallāhu ‘alayhi wasallam) asked his followers to roast a goat. One said that he would slaughter the animal; another said that he would skin it, while a third said that he would cook it. The Prophet (Sallallāhu ‘alayhi wasallam) then said that he would collect wood for fuel. Their response was, “Oh, Messenger of Allāh! We will do everything.” The Prophet (Sallallāhu ‘alayhi wasallam) then said, I have no doubt that you will. But I do not like distinctions to be made, nor does Allāh like any one of His servants to assert his superiority over his companions.”

His self-deprecation was such that he once said, "By Allāh, I do not know, even although I am Allāh's messenger, what my fate in the next world will be, nor do I know what yours will be."

Abu Dharr Ghifari (radiyallāhu`anhu) narrates that one day he was sitting with another companion of black complexion whom he addressed as, "O black man." When the Prophet (Sallallāhu ‘alayhi wasallam)heard of this, he was greatly displeased and cautioned Abu Dharr never to make disparaging remarks to anyone, whoever he might be, and to mete out equal treatment to all, adding, "No white man has any superiority over a black man.

The Prophet (Sallallāhu ‘alayhi wasallam) once saw a wealthy Muslim gathering up his loose garments so that a certain distance would be kept between himself and a poor Muslim sitting close by. He remarked, "Do you fear; Do you fear that his poverty will cling to you?"

Although, in the later years of his life, a proper Muslim state had been set up at Madinah with the Prophet (Sallallāhu ‘alayhi wasallam) at its head, he lived like any ordinary person, and did not assume any superior rights. He once had to borrow some money from a Jew called Zaid ibn Sana'a. The Jew came to demand the immediate return of the loan a few days before the expiry of the stipulated period.

Tugging at the mantle around the Prophet's shoulders he jibed that the progeny of Abd al Muttalib were always defaulters. Umar Faruq, not being able to tolerate this misbehavior on the part of the Jew, started berating him, and was on the point of beating him when the Prophet (Sallallāhu ‘alayhi wasallam) said to the Jew, smiling, "There are still three days to go before the promise has to be fulfilled."

To Umar Faruq, Rasūlullāh (Sallallāhu ‘alayhi wasallam) said, “"We might have had better treatment from you. You could have advised me to be more punctilious about the return of loans and you could have advised the Jew to be more courteous in demanding repayment.” Rasūlullāh (Sallallāhu ‘alayhi wasallam)  then requested ‘Umar to procure some dates so that the loan could be repaid, and to give the Jew an extra forty kilograms for the rebuke he had been given.

Devotion and Adoration of Prophet’s Ideal Character

When the Prophet (Sallallāhu ‘alayhi wasallam) had become the ruler of Arabia, whatever he said, as the Messenger of Allāh, was the law. He was venerated by his people as no man had ever been venerated. Urwah ibn Mas’ud, the envoy of the Quraysh at the time of the Hudaibiyyah settlement, was amazed to see that the water used by the Prophet (Sallallāhu ‘alayhi wasallam) in performing his ablutions was never allowed to fall on the ground. People would catch it as it fell, and would rub it on their faces.

His close companion, Anas bin Mālik (radiyallāhu’anhu), says that in spite of the great love they had for the Prophet (Sallallāhu ‘alayhi wasallam), they could not look him full in the face. They could not look him straight in the eye. Mughira (radiyallāhu`anhu) says that if any companion had to knock at his door, he did so softly with his fingertips. At the battle of Hunain, when the Muslims were suffering an initial setback, the enemy forces deluged the Prophet (Sallallāhu ‘alayhi wasallam) with arrows, but his devoted followers made a ring around him and took the brunt of the arrows on their own bodies.

Such devotion and veneration would make any man vain. They would engender a feeling of distinct superiority. But in the case of the Prophet (Sallallāhu ‘alayhi wasallam), they did not have the slightest effect. His conduct was as unassuming as ever. Nor could biting criticism or provocation make him lose his balance.

Anas bin Mālik (radiyallāhu’anhu) tells of how a rustic approached the Prophet (Sallallāhu ‘alayhi wasallam) and pulled his mantle so hard that it left its mark on his neck. He asked the Prophet (Sallallāhu ‘alayhi wasallam)to give him two camel loads of merchandise, jibing that the goods belonged neither to him nor to his father. The Prophet (Sallallāhu ‘alayhi wasallam) replied that the rightful owner was Allāh, and that he - the Prophet - was only His servant. He asked the rustic if he felt no fear at having behaved with such temerity. The rustic said he did not, knowing full well that the Prophet (Sallallāhu ‘alayhi wasallam) never returned evil for evil. At this the Prophet (Sallallāhu ‘alayhi wasallam) smiled and had one of his camels loaded with barley and another with dates, and then gave them both to the rustic.

The fear of Allāh never left the Prophet (Sallallāhu ‘alayhi wasallam) and he was always a picture of humility and meekness: Rasūlullāh (Sallallāhu ‘alayhi wasallam)  spoke little and had adopted a stooping gait, always calling himself a servant of Allāh; he dressed and ate just like any other human being. One of his companions once completed an assertion with the condition, "If it be the will of Allāh and the will of the Prophet." At this he became so angry that his face changed colour, and he (Sallallāhu ‘alayhi wasallam)sternly rebuked the man saying, "You are trying to equate me with Allāh. You should limit yourself to saying 'If Allāh so wills.'"

The Prophet (Sallallāhu ‘alayhi wasallam) had four daughters, the youngest and most adored of whom was Fātimah (radiyallāhu`anha). She was married to ‘Ali bin Abi Talib (radiyallāhu’anhu), and had to do all the work of the household herself. She had to grid the corn, carry the water bag; sweep the floor, etc.

‘Ali therefore advised her to approach her father for a servant. She went to her father's house for this very purpose, but could not find an opportunity to speak to him because of the throngs of people assembled there.

The next day the Prophet (Sallallāhu ‘alayhi wasallam) came to their house, and asked why it was that Ali had sent Fatimah to him, when he heard the reason, he said "O Fatimah! Fear Allāh, fulfill your obligations and do the work of the household. When you are going to sleep, recite 'Glory to Allāh' 33 times. 'Praise to Allāh' 33 times and 'Allāh is Great' 34 times. That would be much better than having a servant." Fātimah replied that what was pleasing to Allāh and the Prophet was likewise pleasing to her.

The truth which was revealed to the Prophet (Sallallāhu ‘alayhi wasallam) was that the universe did not spring up by itself without a Creator, that Almighty Allāh is the Master of all things, that all men are His creatures and servants and as such are responsible to Him and, most important of all, that death does not mean annihilation: on the contrary it is the gateway to a permanent life in another world which is replete with every bliss.

The Truth Widely Proclaimed For The Guidance Of Mankind: For the good, there is the blessing of paradise and for the evil-doers; there is the agony of hell. Allāh having ordained that this truth should be widely proclaimed for the guidance of mankind, the Prophet (Sallallāhu ‘alayhi wasallam) scaled the heights of the rock of Safa and addressed the throngs assembled there:

"By Allāh, you have to die as you sleep, and rise again after death as you wake up. Accordingly, you will have to render an account of your deeds. Good deeds will be amply rewarded and evil deeds will be sternly punished. You will live thereafter either in the Garden of Bliss or in the Fire of Hell." 

If a man runs counter to the trends of the times, his every step is best with difficulties. This is particularly true when he launches himself on a religious mission against the ingrained habits of irreligion. People who become set in their ways, are seldom willing to listen to the voice of change.

The Prophet (Sallallāhu ‘alayhi wasallam) in his role of believer and missionary, therefore, found himself at loggerheads with his own countrymen. Bent, as he was, on preaching the word of Allāh, he ran headlong into clashes with his own people. His trials and tribulations were legion, hunger and privation being regular features of his early missionary days.

Rasūlullāh (Sallallāhu ‘alayhi wasallam) even had to suffer assaults on his person, and there were pitched battles between his converts and the infidels. In the third year after his emigration, his opponents mounted an assault on Madinah and the battle of Uhud took place. At the outset, the Muslims had the upper hand, but, because of some misguided strategy on the part of some of his followers, the enemy forces attacked from the rear, and managed to turn the tables.

It was a desperate situation. Many of his followers started to flee from the field and he found himself surrounded by the enemy's ranks. Rasūlullāh (Sallallāhu ‘alayhi wasallam) called upon his followers to rally around him to show their mettle and to fight for the glories of Paradise. Rasūlullāh (Sallallāhu ‘alayhi wasallam) called upon them to remain his companions in the Afterlife. Some of his Muslim soldiers did then turn back to protect him, but, try as they might they could not make an impenetrable ring around him with the result that he was badly wounded.

Utba ibn Abi Waqqas (radiyallāhu`anhu) hurled a stone at his face, knocking out some of his lower teeth and Abdullah ibn Qumayya, a famous Qurayshi wrestler, struck him so savagely with his battle axe that two links of his helmet pierced his face. Another of the enemy soldiers, Abdullah ibn Shahab Zuhri struck his forehead with a stone and the Rasūlullāh (Sallallāhu ‘alayhi wasallam) fell into a pit, bleeding profusely.

The enemy raised a triumphant cry that the Prophet (Sallallāhu ‘alayhi wasallam) had been killed, and this extinguished whatever little morale was left in the Muslim forces. A companion however, came upon Rasūlullāh (Sallallāhu ‘alayhi wasallam) lying in the pit, and shouted that he was alive. The situation was horrifying that he wondered aloud how people who injured their Prophet were ever to find salvation.

This observation was displeasing to Allāh and Gabriel was sent with the revelation: "You have no authority over matters. It is for Allāh to guide them to repentance for their conduct and to punish them as oppressors." This admonition was enough to make the Prophet's anger subside. Wiping away the blood which was gushing from his wounds, Rasūlullāh (Sallallāhu ‘alayhi wasallam) prayed for the people: "O Allāh! Forgive my people for they know not what they do!"

Many things happened to the Prophet (Sallallāhu ‘alayhi wasallam) which on the one hand, could have turned his head - like excessive adulation, and his final success in, converting large numbers to Islām - or, on the other hand, could have left him a hopeless and embittered man - like the dishonorable treatment meted out to him at Taif and the initial rejection of his teachings by so many of his people.

But Rasūlullāh (Sallallāhu ‘alayhi wasallam) never allowed his success to make him conceited, nor did he ever allow adversity to plunge him in despair, for Rasūlullāh (Sallallāhu ‘alayhi wasallam) life was completely governed by piety and the fear of Allāh, and right to the end of his life - for twenty three years - Rasūlullāh (Sallallāhu ‘alayhi wasallam) remained the steadfast champion of justice and moral rectitude. This is the ideal human character which the Prophet (Sallallāhu ‘alayhi wasallam) displayed throughout his entire life.

 The Salawāt upon The Prophet (sallallāhu ‘alayhi wa sallam)

It was related that Abdullāh bin Zaid (radiyallāhu’anhu), one who was shown the adzān (the call for Solāt) in a dream, narrated it on the authority of Abu Mas’ud Al-Ansari (radiyallāhu’anhu) said:

“We approach Rasūlullāh (sallallāhu ‘alayhi wa sallam) at a gathering at Sa’ad bin ‘Ubadah. Bashir bin Sa’ad said to Rasūlullāh (sallallāhu ‘alayhi wa sallam), “Allāh has commanded us to send Salāh upon you, O Rasūlullāh. How can we send Salāh (salawāt) upon you?” Rasūlullāh (Sallallāhu ‘alayhi wa sallam) remained quiet for so long that we wished that he had not asked him, then Rasūlullāh (sallallāhu ‘alayhi wa sallam) said: “[For Salāh on me] 

Say: Allāhumma salli ‘ala Muhammadiñ Wa ‘ala āli Muhammad kamā sallaita ‘ala āli Ibrāhīm; Wa bārik ‘ala  Muhammadiñ wa ‘ala āli Muhammad kama bārakta ‘ala āli Ibrāhīm, fil-‘ālameen; Innaka Hamīdun Majīd.

(O Allāh! Send Prayers upon Muhammad and the members of his household as You Sent Prayers upon the members of Ibrahim's household; And Send Blessings to Muhammad and the members of his household as You  granted Blessings upon the members of the household of Ibrāhīm, among all the nations’ Verily You are Most Praiseworthy, Full of Glory)’;

‘And the Salutation [i.e ‘As-salāmu ‘alaika ayyuhan-Nabiyyu wa rahmatullāhi wa barakātuh’] as you about knows it’.”

[Recorded by Muslim (803): Book on Blessings on the Prophet (Sallallāhu ‘alayhi wasallam) after Tashahhud; this narration uses the phrase: ‘ala āli Ibrāhīm, fil-‘ālameen; Innaka Hamīdun Majīd”]; this narration is Linguistically sound; more comprehensive] This was also recorded by Abu Dawud (976 and 980): sahih, An-Nasa’ie, At-Tirmidzi and Ibn Jarir. At-Tirmidzi said, "It is Hasan Sahih.''

The Virtues of Salawāt

The Salawāt reflects the honour, love, faith, attachment to our Prophet (Sallallāhu 'alayhi wa sallam) which signifies to be the deep faith in Allāh. None is considered a true believer until one loves him more than one parents and all others. The Salawāt indicates the honour, love, belief, attachment to him as our Prophet (Sallallāhu 'alayhi wa sallam) which signifies to be the deep faith in Allāh. 

 Allāh Almighty says:  “Say: ‘O people! I am sent unto you all, as the Messenger of Allāh, to Whom belongs the dominion of the heavens and the earth: there is no god but He: it is He that gives both life and death. So believe in Allāh and His Messenger, the unlettered Prophet, who believed in Allāh and His Words: follow him that (so) you may be guided.” [Al-A’raf 7: 158]

Allāh tells the mankind the purpose of sending Prophet Muhammad (Sallāhu ‘alayhi wassalam) as He Says in the Qur’an:  “And We have not sent you, [O Muhammad], except as a mercy to the worlds.” [Al-Anbiya’ 21: 107]

Anas Ibn Mālik (radiyallāhu'anhu) narrated the Prophet (Sallallāhu 'alayhi wa sallam) said: “No one of you truly believes until I am dearer to him than his father, his son, his own self and all the people.” [Narrated by Al-Bukhāri, 15; Muslim, 44].

The Prophet (Sallallāhu 'alayhi wa sallam) also said: “Whenever someone seeks Allāh’s blessings for me, Allāh returns the soul to my body until I reply to his salutation." [Reported by Abu Dawud]

Imām Ahmad related that Abu Talhah Al-Ansārī (radiyallāhu’anhu) said: The Messenger of Allāh (Sallallāhu’alayhi wasallam) arose one morning in a very pleasant mood with signs of good tidings apparent on his face. They said, “O Messenger of Allāh, we see that you look happy.” Rasūlullāh (Sallallāhu ‘alayhi wa sallam) said: “The angel came to me and told me, ‘O Muhammad, would it not please you if your Lord, may He be glorified, said: ‘No member of your Ummah sends Solāh (Salawāt) upon you but I send Solāh upon him tenfold, and no member of your Ummah sends greetings of Salām upon you but I send greetings of Salām upon him tenfold’.’” I said, “Of course.’” [This was also recorded by An-Nasā'ie Ibn Abi Shaybah, ‘Abd bin Hamīd and At-Tirmidzi; Cited with slightly different wording in Imām Abu Sulayman al-Jazuli's Dala'il Al-Khayrat (The Index of Good Things)]

‘Abdullāh bin Mas’ud (radiyallāhu’anhu) narrated that the Messenger of Allāh (Sallallāhu’alayhi wasallam) said: "Those who are most deserving of my intercession on the Day of Judgment are those who used to increasingly seek Allāh’s Blessing (salawāt) for me.” [This is recorded by Ahmad, Al-Bukhari, At-Tirmidzi and Ibn Hibbān said hasan]

Anas Ibn Mālik (radiyallāhu’anhu) reported that the Messenger of Allāh (Sallallāhu’alayhi wasallam) said: “There are three under the shade of Allāh on a day when there is no shade except His; the one who relieved a distress from someone from my nation; the one who invigorate my Sunnah and the one who invoked blessings on me (Salawāt) the most”. [This is recorded in the Mustadrak and the Musnad of al-Firdaus; Al-Hāfiz As-Suyūtī also recorded it in his Burūj Al-Hilāl.]

And the Prophet (Sallallāhu ‘alayhi wa sallam) likened those who do not salawāt upon him when his name is mentioned as a miser: "The miser  (wretched; niggardly, mistaken) is the one who hears my name mentioned and does not seek blessings for me.” [Reported by At-Tirmidzi]

And Allāh Almighty Knows best.

[Excerpted from “Muhammad: The Ideal Character” Via Islam Web March, 2nd. 2003]

No comments: