Description of the Prophet (pbuh)

<div dir="ltr" style="text-align: left;" trbidi="on"> <div class="separator" style="clear: both; text-align: center;"> <a href="https://1.bp.blogspot.com/-oFBn1fds8Mg/VTgvpJbz_6I/AAAAAAAADOc/Tc4GrFNMRJE/s1600/615-262-prophet-001.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="272" src="https://1.bp.blogspot.com/-oFBn1fds8Mg/VTgvpJbz_6I/AAAAAAAADOc/Tc4GrFNMRJE/s640/615-262-prophet-001.jpg" width="640" /></a></div> <br /> As one of the great Scholars of this age says:<br /> <b>By Allah! Repeat the mention of the attributes, the traits, the description, the characteristics, of</b><br /> <b>the Prophet Muhammad (peace and blessings be upon him), so that you can remove from your</b><br /> <b>heart the rust that affects it from worldly distractions.</b><br /> <br /> This Khutba is about remembering the attributes of the Prophet Muhammad (peace be upon him) to<br /> remove the rust from our hearts.<br /> <br /> Qadi Iyad in his book, Al Shifa, mentions that people are loved for three things:<br /> a) For their outer beauty<br /> b) For their inner beauty such as characteristics<br /> c) For the sacrifice and benefit we own him<br /> <br /> So we’ll remember him for each of these three things to remove the rust from our hearts:<br /> <br /> <b>HIS OUTER BEAUTY</b><br /> <b><br /></b> <b>His height</b><br /> <br /> He was taller than a moderate build but not exceedingly tall. If you see somebody very tall then it is<br /> strange even amongst tall people. If you see somebody short then it is also noticeable. He was of a<br /> middle stature inclining towards height because everything about him was of the middle, moderate way.<br /> <br /> <b>His complexion</b><br /> <br /> Even his physical description of colour was of the middle way. He is described as being azhar al lawn – not excessively brown or dark nor pasty white. Thus he was not too white nor dark, rather his skin had a resplendent texture or shine, in English you’d call this a reddy complexion – a beutiful medium mean inclining to fairness with a reddish, fresh and radiant quality.<br /> <br /> <div class="separator" style="clear: both; text-align: center;"> <a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjw2E4LWPiUWfTW7ymla-7S8mNsRnsrrVSr_hWCEWcboNUZhir8mgmusrb3zfPyqVZOMCWeh-4Rumx5YFDV9x6DR6Y-NZdrLph67YwfuukjOgrG4TWnqaj36_Y76S8AyNp_9vPRw3JscZuj/s1600/Mount+Rainier,+Washington.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="426" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjw2E4LWPiUWfTW7ymla-7S8mNsRnsrrVSr_hWCEWcboNUZhir8mgmusrb3zfPyqVZOMCWeh-4Rumx5YFDV9x6DR6Y-NZdrLph67YwfuukjOgrG4TWnqaj36_Y76S8AyNp_9vPRw3JscZuj/s1600/Mount+Rainier,+Washington.jpg" width="640" /></a></div> <br /> <b>His hair </b><br /> His hair was neither straight nor curly. It was wavy, it was in the middle. Everything about him was middle. He had a full head and his hair was wavy. If he parted it, it parted. Narrations say it reached the lobe of his ears or in some riwayah it went to the shoulder if he allowed it to grow long because sometimes he would cut it for worship like the umrah or hajj.<br /> <br /> <b>His face</b><br /> He had a large forehead which is an indication of a high intellect. He had a vein on his forehead and the front had a moon like luminosity. If he got upset they could see the vein. His eyebrows were full and there was a slight space between them. He had a beautiful nose that had an elevated bridge and it was handsomely aqualine . He had a light that came from that area of his face that was clearly discernible. He had a full beard and his eyes were very dark, and almost a natural kohl like outline. His eyelashes were long and his eyebrows were perfectly arched. He had high beautiful cheek, strong jaws, but it wasn’t a straight angular face, inclined to a perfect symmetrical, soft features. He had a full, broad mouth so when he spoke his pronunciation was perfect. His teeth were beautiful, there was a slight space in the front teeth.<br /> <br /> <b>His body</b><br /> He had a light hair on his chest which was manliness without having a lot of hair. His neck was like a<br /> gazelle’s neck, strong and firm, but slender, not excessively broad. His neck too had a shine, said to<br /> have a beautiful silvery clarity to it. He was balanced in all of his outward aspects. He had a strong build and it was all perfectly formed. His stomach and chest were equal. He never had a large stomach. He had no paunch. Even when he was in his sixties, his stomach was always flat. He had light hair on his stomach. He had no hair over his chest, he was full chested and his shoulders were broad. He had large bones.<br /> <br /> <b>His feet</b><br /> His feet were very smooth. This is amazing, because the people he was from were desert people and<br /> they walked a lot, their feet would have a lot of roughness to them. His feet were smooth, such that<br /> water would pour off them. When he walked, he walked softly but he was quick paced as if he was walking on an incline coming down from a slope.<br /> <br /> <div class="separator" style="clear: both; text-align: center;"> <a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjNoQBvLhyphenhypheniuRxmhw-Y0lhQafDl4pgxsbIn1ZUzKUiIJHKhyS_Jx4FixMaiWGE7yEawdUpn_oY4bSh47p8EwRqlE-enofqS2dLigKzHNYNPXKSjaCn-PZwn-te_7QfT8HHx4GhmgItjXMk2/s1600/tree-112.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="480" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjNoQBvLhyphenhypheniuRxmhw-Y0lhQafDl4pgxsbIn1ZUzKUiIJHKhyS_Jx4FixMaiWGE7yEawdUpn_oY4bSh47p8EwRqlE-enofqS2dLigKzHNYNPXKSjaCn-PZwn-te_7QfT8HHx4GhmgItjXMk2/s1600/tree-112.jpg" width="640" /></a></div> <br /> <b>His hands</b><br /> His blessed hands were described to be softer than silk and more fragrant than the most expensive<br /> musk. He would extend his hand to whomever wished to shake it and it would leave on their hands an<br /> indescribable fragrance for the rest of the day, he would also often affectionaly pat and rub the heads of children he passed, any child he did that to – would stand out because of the fragrance. His sweat itself was described to be like musk like pearl drops, which was collected by Sahabas, once he had slept and saw Umm Sulaym, collecting the sweat from the Prophet’s body. He asked, “O Umm Sulaym what is this ? She mentioned that they used it as perfume.<br /> <br /> <b>A special sign</b><br /> Between his shoulder blades, there was the “Seal of Prophethood”, a piece of raised flesh between his<br /> shoulder blades, it was enveloped and surrounded by light, some say it was the size of patridge’s egg.<br /> Imam Qurtubi says it was from his signs of Prophethood, which is why Sayyid Salman Al Farsi was<br /> looking for it when he met the Prophet, who he was looking for.<br /> <br /> <b>His gaze</b><br /> When he looked at somebody, he did not just move his head, he turned his entire body to give full<br /> attention to that person. He looked more at the ground than he did up. His glance was generally down because of the power of his glance. When he looked at people, he did not maintain his stare. He would look then move away. As he looked at people, he never fixed his focus on people because of the effect that would have on people. The gaze of the people of Allah, their eyes convey a lot.<br /> <br /> <b>His speech</b><br /> He never spoke about anything that was unnecessary. He had long periods of silence. He used to open<br /> his words and close them with a full expression when he spoke. He spoke with comprehensive words – Jawaamiul Kalam. He never had excess, his speech was precise – yet books have been written about his speech. He was never at a loss for words. If he spoke, he would put his right thumb into his left palm.<br /> <br /> <b>Never was there anyone like him</b><br /> One describing him would say: Lam Ara qablahu wa la badahu mithlahu wa la basharun yarah. “Never have I seen anyone before him or after him, the likes of him and nor will any one else see anyone like him.”<br /> <br /> <div class="separator" style="clear: both; text-align: center;"> <a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjUepYIsc588Za1vbctLe8-CyCXNuJ487CStcdjVhI5vCkkR409uNa4jviuN15QfWEpRfdRAyMwb9dxX_GXWHmLDqpHUWpo05eoPzzSdDBmyUQykVv4SwdSThrr4zfetIuLiCEgcc6B93ML/s1600/tree-113.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjUepYIsc588Za1vbctLe8-CyCXNuJ487CStcdjVhI5vCkkR409uNa4jviuN15QfWEpRfdRAyMwb9dxX_GXWHmLDqpHUWpo05eoPzzSdDBmyUQykVv4SwdSThrr4zfetIuLiCEgcc6B93ML/s1600/tree-113.jpg" width="640" /></a></div> <br /> <b>HIS INNER BEAUTY</b><br /> He would always occupy people in what benefited them and the ummah. He would ask about them. He would ask news about them. If somebody was not there, he would say, “where is so and so”? Nowadays we have people disappear and nobody remembers them, they do not ask about them.<br /> This is the messenger of Allah and he had an ummah– and he had concern for everyone of us. The old woman who used to clean the masjid one day died and they buried her. The Prophet (sallallahu alayhi wa sallam) came and asked about her. They said she died and he was visibly upset and not being being informed, he said “Why didn’t you tell me she had died so I could go pray upon her”. Narrations say he was later shown her grave so he could pray upon her there.<br /> <br /> He would ask about somebody who was not there and say tell me about people in need who are not<br /> able to come and ask me. He informed the sahaba that those people who help other people who are not able to go and get help, will find that Allah will make firm their feet on the day of judgment.<br /> <br /> Looking after people, taking care of people, he was teaching people how to be from his character and nature. Those describing his gatherings say the they used to come in seeking and go out guides. What a beautiful description of his gatherings this is, that people came in looking and left showing other people what to find what they were looking for.<br /> <br /> He never spoke except with what concerned him. He always brought people together and never<br /> separated them. The Prophet (sallallahu alayhi wa sallam) had remarkable clemency and awareness of human nature and he would put up with abruptness and harshness. Anas ibn Malik narrates: "I was walking with the messenger of Allah (peace be upon him) and he was wearing a mantle of Najran with a thick border. A Bedouin met him and pulled the mantle so violently that I saw this violent pulling had left marks from its border on the skin of the neck of the Messenger of Allah (peace be upon him). And he (the Bedouin) said: Muhammad!, command that I should be given out of the wealth of Allah which is at your disposal. The Messenger of Allah (peace be upon him) turned to him and smiled, and then he ordered for him a provision."<br /> <br /> He was always moderate and never departed from that quality. He was ready for anything and<br /> everything. The best people for him were the ones who benefited and were the most sincere. The ones he had the highest estimation for were the ones who served the most, helped others and consoled others. Those were the people who he looked at not those sitting around and doing nothing. Sometimes everybody looks at those who serve as the low ones, that is why they are doing the khidmah. That is why the old woman in the mosque, maybe people thought she was not very significant but she was in khidmah.<br /> <br /> He gave all of the people who sat with him full attention so that each one of them thought they were the most important person in the majlis. I was sent to perfect noble character.<br /> His gatherings were a gathering of clemency, modesty, sabr, trustworthiness, never were voices raised, never was anything that was holy and sacred in any way desacrilised, all of them were humbled in his presence.<br /> <br /> <div class="separator" style="clear: both; text-align: center;"> <a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjovqfO9Hsq6B0ulRLEKi4Aq4wzNNe2WMZC2dNWyty0CS3xBPxYUWkMddTxVUC7OEeNwDd-W8AmUUXuMJI-Cpyp5-fYcnU2ww3XO-lKzZCD0O1wz3ms55EwXG78GLW3KK6Nd5sYdaahgEkT/s1600/sunset-111.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjovqfO9Hsq6B0ulRLEKi4Aq4wzNNe2WMZC2dNWyty0CS3xBPxYUWkMddTxVUC7OEeNwDd-W8AmUUXuMJI-Cpyp5-fYcnU2ww3XO-lKzZCD0O1wz3ms55EwXG78GLW3KK6Nd5sYdaahgEkT/s1600/sunset-111.jpg" width="640" /></a></div> <br /> Always he honoured the elder and had mercy on the youngster. They would help those in need and they had special compassion for strangers and guests.<br /> <br /> About his qualities He rarely found fault, if he did it was to point out something that was harmful.<br /> He was not excessively praiseworthy, it does not mean he did not praise, he did not do praise that was<br /> not warranted. He did not flatter. There were three things that were not part of his nature: ostentation, excessiveness and that which did not concern him. He left three things that he did not do to people: he never blamed anybody, he never found fault and he did not search for their faults. When he spoke people in his gathering the companions lowered their heads as if birds were perched on them. When he was silent they spoke and never argued in his presence. If anybody spoke in his gathering they would all listen until that person finished his words and then they would begin the speech of what they were talking about.<br /> <br /> He would laugh at what they laughed at, he would wonder at what they wondered at or marvelled. If<br /> somebody who did not know his gathering, was harsh, then he would be patient with them.<br /> If he saw anybody in need he would tell his companions help them out. He never sought any praise. He<br /> never cut anybody off when they were speaking until they were finished or the gathering had ended.<br /> He would walk with widows, slaves, kings. Out of his humility and lack of pretensiosness he would ride mules, donkeys and would fasten stones on his stomach to stave himself of hunger though if he had wanted whole mountains could have been converted to Gold for him.<br /> <br /> <div class="separator" style="clear: both; text-align: center;"> <a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjOc2VKjia7efC2ohZ23EQrbTHr6l5uLVHJXleObsOXo_6s5k6yGoM_9c9iFfV3IZNqurrSdindCs8_JhWazpdOb6dH96va1O5pqDowkxD-REyz-xu9ZR3Lg_kM7N_DYDVW-RKd6PNdnUNp/s1600/1111+galaxy-cosmic-space.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjOc2VKjia7efC2ohZ23EQrbTHr6l5uLVHJXleObsOXo_6s5k6yGoM_9c9iFfV3IZNqurrSdindCs8_JhWazpdOb6dH96va1O5pqDowkxD-REyz-xu9ZR3Lg_kM7N_DYDVW-RKd6PNdnUNp/s1600/1111+galaxy-cosmic-space.jpg" width="640" /></a></div> <br /> <b>WHAT WE OWE HIM</b><br /> Whatsover we have of blessings and whatsoever we will have of blessings is from Allah and the<br /> Messenger of Allah is the greatest of those blessings because he was the means by which we have<br /> come to know of this.<br /> As for what is to come, the eternal life.<br /> It is said that when the verse below was revealed:<br /> “And soon Lord is going to give you, and you will be satisfied” [93:5]<br /> <br /> The Prophet said I will not be content until the last of my nation enters Paradise. This is clear from the hadeeth about the Prophet’s intercession on the last day, wherein he informed the Sahaba that all the Prophets had been granted permission to make a supplication that would be answered and all of the Prophets had used the supplication in their lifetimes, whereas the Prophet said (to the nearest<br /> meaning): “ I have saved my request for the Day of Judgement. I will supplicate when my nation is<br /> presented in front of Allah and keep supplicating until every last one of my nation enters Paradise.”<br /> <br /> <b>CONCLUSION</b><br /> Having an intense love for the Prophet is but natural when we reflect on what he has done for us and<br /> who he was. But more than that, when we think of what will come to pass and that it is through his<br /> intercession by Allahs grace that the believers will attain eternal felicity then the debt we owe the<br /> Prophet becomes apparent. Think about those two words – “eternal felicity”…can there really be any<br /> recompense for that - this is what we owe the Prophet, by the fact that Allah has made him His<br /> manifestation of the Mercy He has sent to the Worlds. He will be the means that the believers through<br /> the grace of Allah will come to abide in eternal felicity, we cannot help but conclude that the soundness of our hearts is determined by how much we actually love him.<br /> <br /> May Allah grant us the love of His Prophet, such that we love him more than our selves and that we die on the way he called us to, such that we can be under his banner on the last day and qualify for his<br /> intercession – all by Allah’s grace, and that is not a thing that is difficult for Allah.<br /> Ameen.<br /> <br /> Khutba Paper Courtesy of<br /> www.uaekhutba.com<br /> Khutba delivered on 03/02/2012<br /> <br /> <br /></div>

Description of the Prophet (pbuh)

As one of the great Scholars of this age says: By Allah! Repeat the mention of the attributes, the traits, the description, the charact...

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Morals of the Prophet Muhammad [pbuh]

<div dir="ltr" style="text-align: left;" trbidi="on"> <div class="separator" style="clear: both; text-align: center;"> </div> <div class="separator" style="clear: both; text-align: center;"> <a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjq3cP2Cw_yb-EjlUaeRTus9sMMK41WXfO7Rxuaxg78tERqaR_mAcXKkXYy8l6lrZ3ODAmkzZ8RM_CYtY4u8w1LVQZD8x3dr_qX6BOqltDbw1CJLHQ7D-qbcT_i1nN9k_sapQN3kki-Vr0V/s1600/Zebras-in-Sunset-Beautiful-LAndscape-Photography-Wallpaper.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="360" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjq3cP2Cw_yb-EjlUaeRTus9sMMK41WXfO7Rxuaxg78tERqaR_mAcXKkXYy8l6lrZ3ODAmkzZ8RM_CYtY4u8w1LVQZD8x3dr_qX6BOqltDbw1CJLHQ7D-qbcT_i1nN9k_sapQN3kki-Vr0V/s640/Zebras-in-Sunset-Beautiful-LAndscape-Photography-Wallpaper.jpg" width="640" /></a></div> <br /> Dear brothers and sisters:<br /> Today we remember the life of Prophet Muhammad, a great man who suffered a lot of hardship<br /> and difficulty from his people and enemies. In these days and all days we remember his morals, his good example and his noble character towards all people, Muslims and non-Muslims.<br /> Today, I will remind myself and you of some of the outstanding aspects of his morals and manners with his family, children, companions, neighbors, servants, animals, non-Muslims and women.<br /> <br /> Prophet Muhammad was noble in worship, humour and inviting others to Islam. In doing so, let us sincerely pray that many of us will start a process of change to acquire and apply these traits of the Prophet. Allah says in the Quran about his morals: ‘And surely you have sublime morals’ . [Al-Qalam: 4] He stands unique as a perfect model to humanity in almost all the spheres of life. For this very reason, Allah reveals in His book: ‘Certainly you have in the Messenger of Allah an excellent exemplar for him who hopes in Allah and the Last Day…’. [Al-Ahzab: 11]<br /> <br /> First, what is the meaning of morals? The word ‘morals’ covers every good act. It is birr (righteousness). The Prophet [pbuh] said, ‘Birr [righteousness] is good morals.’ It is not one aspect of human ethics, but is all inclusive of man’s behavior with others and man’s behavior towards his Creator. That is why, when someone once asked `Aishah about the manners and morals of the Prophet [pbuh], she said: ‘His morals were the Qur’an.’ The Prophet Muhammad [pbuh] had a perfectly balanced personality. He was eloquent, patient, truthful, just, merciful, kind, tolerant and magnanimous. He presented the highest example of human nobility.<br /> <br /> Dear brothers and sisters:<br /> He was noble, kind, and merciful with his family. He said, ‘The best amongst you is the one who is best to his family and I am the best to my family.’ He used to serve himself and help his wives with their housework.<br /> <br /> <div class="separator" style="clear: both; text-align: center;"> <a href="http://4.bp.blogspot.com/-R5E7luz69TQ/U-LUEbMbf6I/AAAAAAAAAk8/0Y1gQ8pmWpw/s1600/badshahi-mosque-at-sunset-lahore-pakistan-daud-farooq.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="428" src="https://4.bp.blogspot.com/-R5E7luz69TQ/U-LUEbMbf6I/AAAAAAAAAk8/0Y1gQ8pmWpw/s1600/badshahi-mosque-at-sunset-lahore-pakistan-daud-farooq.jpg" width="640" /></a></div> <br /> ‘Aishah said that he used to repair his shoes, sew or mend his clothes and do what ordinary men did in their houses. After all, he was a human being like others. Milking sheep and catering for himself were his normal activities. In another narration, she said, ‘He used to serve his wives, then, when the time for prayer came, he would go out to pray.’<br /> <br /> He was kind and merciful to young children. He often showed his affection to Hasan and Husain. He would hasten the prayer if he heard a child crying. He used to greet and kiss children. Abu Hurayrah said: ‘The Messenger of Allah kissed al-Hasan Ibn Ali, and al-Aqra Ibn Haabis while at-Tamimi was sitting with him. Al-Aqra’ said: ‘I have ten children and I have never kissed any of them.’ The Messenger of Allah looked at him and said: ‘The one who does not show mercy [kindness] will not be shown mercy.’’<br /> <br /> Dear brothers and sisters:<br /> The Prophet [pbuh] was just and fair with Muslims. He said: ‘You are sons of Adam and Adam came from dust. Let the people cease to boast about their ancestry. These genealogies of yours are no reason to revile anyone. You are all children of Adam. No one has any superiority over another except in religion and taqwa (godliness).’<br /> <br /> In his last sermon, the Prophet [pbuh] called on Muslims in the following terms: ‘There is no superiority for an Arab over a non-Arab, for a non-Arab over an Arab, for a white over a black or for a black over a white, except in piety. Verily the noblest amongst you is he who is the most pious.’ He also said, ‘By Allah, if Fatimah the daughter of Muhammad steals, I will cut off her hand.’<br /> <br /> He was also just with non-Muslims. The agreement that was made with the Christians of Najran in the south of the Arabian Peninsula was another fine example of the justice of the Prophet [pbuh]. One of the articles in the agreement reads: ‘The lives of the people of Najran and its surrounding area, their religion, their land, property, cattle, those of them who are present or absent, their messengers and their places of worship are under the protection of Allah and the guardianship of His prophet.<br /> <br /> Dear brothers and sisters:<br /> The Prophet [pbuh] was noted for his eloquent Arabic. He was an accurate, unpretending, straightforward speaker. He was familiar with the dialects of every tribe. He spoke with his hosts in their own dialects. He only spoke when necessary. He would remain silent for a long time and whenever he spoke, he would end his talk without arrogance. He spoke inclusively and decisively. His speech was not excessive, nor was it short of meaning.<br /> <br /> His stamina, endurance and forgiveness were all attributes Allah Himself had bestowed upon him. Even wise men have their flaws, but, unlike others, the more the Messenger of Allah [pbuh] was hurt or injured, the more clement and patient he became. ‘Aishah said: ’The Messenger of Allah [pbuh], whenever given the opportunity to choose between two affairs, always chose the easier or the more convenient. But if he deemed it sinful, he distanced himself from it. He never avenged himself; but when the sanctity of Allah was violated, he would avenge for Allah’s cause, not for himself.<br /> <br /> He was the last one to get angry and the first to be satisfied. His hospitality and generosity were matchless. His gifts and endowments manifested a man who did not fear poverty.’ [Al-Bukhari] Ibn ‘Abbas said: ‘The Prophet was the most generous.’ Jabir said: ‘The Prophet [pbuh] would never refuse anything he was asked.’ [Al-Bukhari].<br /> <br /> His courage, his succour and his might were outstanding. He was most courageous. He witnessed awkward and difficult times but stood fast. More than once brave and daring men fled leaving him alone; yet he stood with full composure facing the enemy.<br /> <br /> <div class="separator" style="clear: both; text-align: center;"> <a href="http://2.bp.blogspot.com/-ZqQrj_7MKY0/U-LUdHms69I/AAAAAAAAAlE/vHK9DjQpKLU/s1600/kul-sharif-mosque-in-kazan-russia-sunset.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="400" src="https://2.bp.blogspot.com/-ZqQrj_7MKY0/U-LUdHms69I/AAAAAAAAAlE/vHK9DjQpKLU/s1600/kul-sharif-mosque-in-kazan-russia-sunset.jpg" width="640" /></a></div> <br /> Dear brothers and sisters:<br /> He was most modest and, far from being arrogant or proud, he forbade people to stand up at his presence as people usually do for their kings. He also said in a Hadith, ‘Arrogance is to reject the truth. He was the first to cast his eyes down. Abu Sa’id Al-Khudri said: ‘He was shier than a virgin in her boudoir. When he hated something, we read it on his face.’ [Al-Bukhari] He did not stare anybody in the face. He would never identify a person about whom he had heard bad news — which he hated. Instead, he would ask: ‘Why do certain people do so?’<br /> <br /> Dear brothers and sisters:<br /> Visiting the poor and entertaining them were among his habits. If a slave invited him, he would accept the invitation. He always sat amongst his friends as if he were an ordinary person. It was one of his qualities to establish good and steady relationships with his relatives — ‘Silat-Ar-Rahim’. He was most merciful, gentle and amiable to all people. His way of living was the simplest one.<br /> <br /> Ill-manners and indecency were completely alien to him. He was decent and did not call people names. He was not the sort of person to curse or make noise in the street. He did not exchange offences with others. He overlooked and forgave offence. He did not feel himself superior to others, not even to his slaves, as far as food or clothes were concerned.<br /> Whoever served him was served by him too. He never said ‘Ugh’ (an utterance of complaint), nor was his servant ever blamed for doing the wrong thing or leaving the right thing undone. He never contemned or disgraced a poor man for his poverty.<br /> <br /> He was always in full control of his temper and he never got angry unnecessarily. He was never angry on his own account, nor did he avenge himself. His anger was for Allah’s sanctity and religion. He confirmed the brotherly relationships amongst his companions and thus made them intimate; neither separating nor implanting enmity amongst them.<br /> <br /> Dear brothers and sisters:<br /> The Messenger of Allah [pbuh] was always cheerful, easy, good-tempered and lenient. He was never rude, rough, clamorous or indecent. He was neither a critic nor a flatterer. When he spoke, his listeners would pay attention by casting down their heads. They only spoke when he was silent. They did not have disputes or arguments about who was to talk. He who spoke would be listened to by everybody until finished. Talk would be about the topic under discussion. The Messenger of Allah [pbuh] used to laugh at what they laughed at and admired what they used to admire.<br /> <br /> The Prophet was kind and wise in his call or invitation to the message of Islam. He followed the best way of noble treatment in his dialogue and debate with non-Muslims. He followed the way of the Qur’an: ‘Invite (all) to the Way of thy Lord with wisdom and beautiful preaching; and argue with them in ways that are best and most gracious….’ [16:125]<br /> <br /> Allah and His angels send blessings on the Prophet: O ye that believe! Send ye blessings on him, and salute him with all respect.’ [33:56]<br /> <br /> Finally, we as Allah to guide us all.<br /> <br /> Sheikh/ Khalifa Ezzat<br /> Rabi Awwal 19, 1431 - Mar. 5, 2010<br /> <br /> http://iccuk.org/page.php?section=religious&page=khutbas</div>

Morals of the Prophet Muhammad [pbuh]

Dear brothers and sisters: Today we remember the life of Prophet Muhammad, a great man who suffered a lot of hardship and difficulty...

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Truthfulness - "I have been sent only for the purpose of perfecting good morals"

<div dir="ltr" style="text-align: left;" trbidi="on"> <div class="separator" style="clear: both; text-align: center;"> <a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjkxmSqbtShZtPOhr5VLFlm036iEWfnhwdy7XhQP4OdW_EyHzmR4WSdIZ5TT1UUYgVGyuXh8XpmTBzeGLZ8xEfSM_Vewx3VfNIE33-BhabxAAJ4OQPczy4kSNcUmbcyznbiW8pXMKOkrsw/s1600/bridge-1.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjkxmSqbtShZtPOhr5VLFlm036iEWfnhwdy7XhQP4OdW_EyHzmR4WSdIZ5TT1UUYgVGyuXh8XpmTBzeGLZ8xEfSM_Vewx3VfNIE33-BhabxAAJ4OQPczy4kSNcUmbcyznbiW8pXMKOkrsw/s640/bridge-1.jpg" width="640" /></a></div> <br /> Bismillah Al-Rahman Al-Raheem<br /> The holy Prophet Mohammad (pbuh) has explained the foremost purpose of his being sent to the world.<br /> <br /> <b><span style="font-size: large;">"I have been sent only for the purpose of perfecting good morals."</span></b><br /> <br /> The good memory of Prophet Mohammad (pbuh) was nothing else but to strengthen the moral character of people, so that the world of beauty and perfection may be illuminated before their ages and they may try to achieve it consciously and with knowledge.<br /> <br /> The khutbah will concentrate on one of the most important morals in Islam "Truth."<br /> <br /> The strong and firm pillar of a Muslim's character is straight dealing.  It is his duty to be attached to truth in every matter and to see every problem and affair through the glasses of truth, to keep it before him in every decision in dealing and treatment.<br /> <br /> (Ibn Habban) Aisha narrates:<br /> <br /> "For the messenger of Allah falsehood was the worse habit in a person.  If any man told a lie in his presence, that man's thought always troubled him until the time he was informed that he has repented."<br /> <br /> Falsehood is such an evil that it discloses the internal corruption and wickedness of the liar, It is a name of wrong dealing which only acts in spreading evil, so much so that even without the needs that are troublesome or the forcing inclination it leads persons to committing sins.<br /> <br /> Allah's messenger said:<br /> <br /> "All evils can be found in a Mumin [a Believer], except dishonesty and falsehood."<br /> <br /> <div class="separator" style="clear: both; text-align: center;"> <a href="http://4.bp.blogspot.com/-05tKBo5KXks/U_VF7k1HYrI/AAAAAAAABx8/bd2lsZOjHCc/s1600/Sheikh_Zayed_Mosque-191.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img alt="" border="0" height="252" src="https://4.bp.blogspot.com/-05tKBo5KXks/U_VF7k1HYrI/AAAAAAAABx8/bd2lsZOjHCc/s1600/Sheikh_Zayed_Mosque-191.jpg" title="[feature]" width="640" /></a></div>  Malik:<br /> <br /> The messenger of Allah was asked whether a Muslim could be a coward.  He answered "yes".  Can a Mumin [a Believer] be a miser?  He said "yes",  Can a Mumin [a Believer] be a liar?  He replied "no".<br /> <br />  The replies of the prophet show that these factors of deficiency and weakness enter some person/s nature and can influence them, but this does not mean that miserliness is tolerated and cowardice is lesser of an evil.<br /> <br />  Practical aspects to acquire truthfulness<br /> <br /> 1.                  Teaching children to be truthful:  Abudllah Ibn AlAmir said:  my mother called me when the prophet was present in my house, she asked me to come enticing me by giving me a thing.  The prophet asked "What will you give him?"  She said "a date".  The prophet said "If you had not given him this date, you would have committed a falsehood which would have been entered in your record of deeds."  "Anybody who called a child saying that he would give him a certain thing and did not is a liar" (Ahmad).<br /> <br /> 2.                  Adoption of straight dealing and telling the truth has been very strictly insisted upon, so much so that it has been enjoined upon to take care about this even in minor household matters.<br /> <br /> 3.                  Adhering to the truth even in jokes:  (Balhaqui) hadith:  "I give guarantee of a house in the middle of Paradise for the man who has given up falsehood, though he was required to indulge in humour".  (Ahmad):  a Mumin [a Believer] cannot have complete faith unless he gives up falsehood in his jokes and debates though in all other matters he speaks the truth.<br /> <br /> <div class="separator" style="clear: both; text-align: center;"> <a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEihmTYkNmu1o_zThBdn48dSxVy-hsAa9SUIYC0lc-CUajVBggKK-4fn5W4VB1riu0jVdqNqYCm08_CT1LCUI1Ww2dReh9OWfDAXAqwQAEafWobJJkvC9jxf192FMZ5a9ZFcaIvzrw3BhvyL/s1600/Sheikh_Zayed_Mosque-1111.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="434" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEihmTYkNmu1o_zThBdn48dSxVy-hsAa9SUIYC0lc-CUajVBggKK-4fn5W4VB1riu0jVdqNqYCm08_CT1LCUI1Ww2dReh9OWfDAXAqwQAEafWobJJkvC9jxf192FMZ5a9ZFcaIvzrw3BhvyL/s1600/Sheikh_Zayed_Mosque-1111.jpg" width="640" /></a></div> <br /> 4.                  Avoid exaggeration in praise:  Some people go to the extent of exaggerating and making false statements when they praise somebody.  For a Muslim, it is important that when praising somebody he should do it to the extent he knows about that man.  To a person who was praising the Prophet, he said "do not indulge in exaggeration while praising me, as the Christians did in the case of Ibn Mariam.  I am but a slave so only say that he is a slave of Allah and his messenger."  Such people are always found licking the boots of leaders and rulers and praising them to the Heavens.  Those who make exaggeration their habit and through this try to earn rewards from the praised, deserve to have "dust thrown in their faces" as narrated by Abu Huraira quoting the prophet.  The limit where a Muslim stops and which keeps him distinct from the bootlicking and exaggeration are that he praises his benefactor or a good person but does not let him indulge in vanity and pride.  These limits have been clarified by the prophet (pbuh):  "If someone wants to praise his brother, then if he is aware of the facts he should say I think he is such and such and Allah is the real knower and there is none purer and innocent than Allah, I consider him bearer of these qualities." ((Bukhari).<br /> <br /> 5.                  Avoidance of Falsehood and deception in trade:  A false statement by the trader, in an attempt to get a good deal, is forbidden by Islam.  The prophet said:  "The buyer and seller are free to trade, provided they acted with honesty and explained any defects of commodities and God will bless them with prosperity.  If both tried to deal dishonestly and hide the defects, it is likely that they may get some profit but prosperity will vanish from their trade."  (Bukhari)  "It is not lawful for a Muslim to sell such a commodity that has a defect, except that the defect is shown to the buyer."<br /> <br /> 6.                  Disregard of truth is giving evidence is the worse type of falsehood.  When a Muslim gives evidence he should state the truth unhesitantly regardless as to whether it is against a close friend or relation.  In Sura Al-Nisaa 135:  "O you who believe!  Stand out firmly for justice as witness to Allah, even so against yourselves or your parents or your kin, and whether it be (against) rich or poor; for Allah can best protect both, follow not the lusts (of your heart) lest you swerve, and if you distort (justice) or decline to do justice, verily Allah is well-acquainted with all that you do."<br />  (Bukhari) Abu Bakr narrates:  "May I not tell you the major sins? 1-  to associate someone else with Allah, 2- to disobey the parents, 3- to kill someone unjustly (he was leaning, so he sat up and said) 4-and to tell lies and give false evidence (and kept repeating it several times)."<br /> <br /> 7.                  Not to break a promise:  It is a very sad state of affairs, that the  tendency to break promises has become common practice.   Redeeming ones pledge is a commendable quality, Allah considers fulfilling of a promise as one of the attributes of prophethood:  (S�ra Mariam 54-55)  "Also mention in the book (the story of) Ismail, he was true to what he promised and he was a Messenger, a Prophet.  He used to enjoin on his people prayer and charity and was most acceptance in sight of the Lord."<br /> <br /> If a person is truthful and straight in his speech and dealings, inevitably there will be truthfulness and sincerity in his actions and goodness and reform in his conditions.  By adopting truthful and straight ways in dealing with others, this light of truth also illuminates one's heart and mind and then darkness vanishes.<br /> <br />  Al-Ahzaab 70-71:  "O you who believe!  Fear Allah and (always) say a word directed to the right; that he may make your conduct whole and sound and forgive your sins; He that obeys Allah and his Messenger has already attained the highest achievement."<br /> <br /> <div class="separator" style="clear: both; text-align: center;"> <a href="http://2.bp.blogspot.com/-aUdPeK26GPM/U_VFaGgiX7I/AAAAAAAABx0/0yls1E5lItI/s1600/Sheikh_Zayed_Mosque-18ee811.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="465" src="https://2.bp.blogspot.com/-aUdPeK26GPM/U_VFaGgiX7I/AAAAAAAABx0/0yls1E5lItI/s1600/Sheikh_Zayed_Mosque-18ee811.jpg" width="640" /></a></div> <br />  The success of communities and nations in conveying their message, depends on the bearers of the message performing the correct action.  If they have an abundant record of right and truthful action they can reach the zenith of success and glory, otherwise, they swerve from their destination for more idleness, senseless activities, slogan shouting and self praise.<br /> <br /> The prophet said:  "Adopt truth, for truth shows the path to righteousness, and righteousness shows the path to Paradise; A man speaks the truth regularly and adopts truthful ways till he is recorded as a truthful person before Allah; and keeps away from falsehood for falsehood leads to wickedness and wickedness throws in hell.  A person tells lies regularly and attaches himself to falsehood till he is on record as a liar before Allah".<br /> <br /> "It is no virtue that you turn your face to the East and the West but virtue is that one should believe in Allah, and the Last Day and the angels and the prophet and spend part of love for him his wealth on relations and orphans and the needy and the wayfarer and those who ask for ransom of the slaves and establish salat and pay zakat.  And those who fulfill the pledges they make and remain steadfast in adversity and affliction and in times of struggle, such are the people who are truthful and God fearing."<br /> <br /> Aqeemus Salaah!<br /> <br /> by Dr Hossam Roushdi<br /> Royal Holloway College/Univ. of London /UK<br /> <div> <br /></div> </div>

Truthfulness - "I have been sent only for the purpose of perfecting good morals"

Bismillah Al-Rahman Al-Raheem The holy Prophet Mohammad (pbuh) has explained the foremost purpose of his being sent to the world. &qu...

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Prophet Muhammad and Earlier Religions

<div dir="ltr" style="text-align: left;" trbidi="on"> <b>The Prophet Muhammad and Earlier Religions, Especially Judaism and Christianity</b><br /> <br /> It is often said that Islam is an off-shoot of the Judeo-Christian tradition. Sometimes it is even said that Islam is a Judeo-Christian heresy. Another form of this type of view attacks the very person of the Prophet of Islam. It is alleged that the Prophet Muhammad took most of his teachings from the Bible or from other Jewish/Christian sources. In particular, he borrowed from the Jews the central belief of his teaching – a strict monotheism and rejection of idol worship. The implication is that if most of what the Prophet taught, including the central proclamation of Islam, was found in earlier Judeo-Christian tradition, his teachings could not be from direct divine revelation. The fact that Qur`anic versions of older Jewish or Christian traditions can often have radically different elements is attributed to ignorance or misunderstanding or distortion of earlier sources on the part of the Prophet Muhammad or his “informers”.<br /> <div class="separator" style="clear: both; text-align: center;"> </div> <br /> <a href="https://www.blogger.com/null" name="more"></a><br /> <div class="separator" style="clear: both; text-align: center;"> <br /></div> <div class="separator" style="clear: both; text-align: center;"> <a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjE4d3tQxvkshIMCm7vXzTHWmh57Bd_p1MEtJcZbH1w33_HoK1QG-qGStD7pYzRmfP4-ath7odcYGBTdER5VE-JO2y4uBq-pG3p2VqlvVjW15KMETwo_qJTsUVrQtMozsodQi0B9s-unfSt/s1600/hadith-11.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="568" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjE4d3tQxvkshIMCm7vXzTHWmh57Bd_p1MEtJcZbH1w33_HoK1QG-qGStD7pYzRmfP4-ath7odcYGBTdER5VE-JO2y4uBq-pG3p2VqlvVjW15KMETwo_qJTsUVrQtMozsodQi0B9s-unfSt/s1600/hadith-11.jpg" width="640" /></a></div> A closer look at Islam and the Judeo-Christian traditions shows such views to be grossly mistaken. Both the Biblical and Islamic traditions agree that Abraham had two sons, Ishmael and Isaac and that both became ancestors of nations. If so, then it is to be expected that both nations possessed some of Abraham's heritage without any one of them being a borrower from the other. For while one brother may in some ways influence the other they both independently inherit knowledge and some character traits from their father and then pass these on to their descendants.<br /> <br /> <br /> <b>Independent forms of the Abrahamic heritage</b><br /> <br /> This is confirmed by the fact that as the descendants of Ishmael and Isaac moved to different lands they gave independent forms to the Abrahamic heritage. Among the Ishmaelites the Abrahamic heritage was preserved mainly in the form of some system of regular prayer and charity and some hajj rites which commemorate stories connected with Abraham, Ishmael and Hagar. These rites which predate the writing of the Torah as we have it today have no parallel in the Israelite tradition. Also, most of the traditions enacted in the hajj rites are not told in the Bible, e.g., the running of Hagar between the hills of Safa and Marwa, the (re)building or purification of the shrine in Makkah, the stoning of the devil as he tries to tempt Abraham from doing the will of God, and the sacrifice of an animal to commemorate Abraham's sacrifice of his son for whom God provided a ransom. This establishes that the Ishmaelites preserved the Abrahamic heritage quite independently of the Israelites and makes it probable that at least some elements common to Islam and Judaism may also be the result of the two nations separately preserving that heritage without anyone borrowing from the other. This is probably the case with monotheism. The Qur`an traces its monotheistic message first and foremost to Abrahamic religion (millah; 2:135, 3:95, 4:126, 6:161, 19:123, 22:78)1 and not any Israelite prophet.<br /> <br /> <b>All prophets use earlier traditions</b><br /> <br /> The discrediting of Islam and its Prophet by explaining it in terms of simple borrowing from Judeo-Christian tradition also ignores the fact that extensive use of earlier traditions has also been established by critical scholarship in case of Judaism and Christianity and their founding figures. Thus:<br /> <br /> Many of the stories in the Old Testament, other than some of those that deal specifically with Israeli history, have been traced to Sumerian, Babylonian and Canaanite traditions. For example, the story of Adam and his expulsion from the Garden has been linked to similar Sumerian stories later adopted in the story of Gilgamesh in the Babylonian tradition. The Biblical story of Noah’s flood is also very similar, both in structure and details, to earlier Sumerian and Babylonian traditions. The story about Abraham and earlier ancient ancestors of humanity are also probably of non-Israelite non-Biblical origin.<br /> <br /> - The Law of Moses has close precedents in the Code of Hammurabi (the king of Babylon from 1792 to 1750 BCE, about five centuries before Moses, who lived in the 13th century BCE). The first recorded monotheistic system arose in Egypt during the rule of Akhenaten (1353-1337 BCE) who promulaged his monotheistic system a generation before Moses (died 1245 BCE?) and may have in some way influenced the Jewish community in Egypt around the time of Moses. Even if we accept a more tradtional dating of Moses that places him before Akhenaten, the fact remains that Akhenaten’s monotheism is documented many centuries before that of Moses.<br /> <br /> -  The institution of kingship, which later became the basis of influential messianic prophecy, was borrowed from other nations. According to 1 Sam 8:20, when people ask Samuel to appoint a king over them, they do so in order that they “also may be like other nations”. There are many parallels that have been pointed out by scholars between the kingship ideology of the Israelites and those of the nations around them2. This should hardly be surprising, since if the Israelites wanted a king to be like other nations, they could hardly have done otherwise than to pattern their kingdom on those that existed around them.<br /> <br /> -  Some beliefs found in the Biblical and other influential Jewish books such as the Apocrypha have also been traced to non-Jewish origins. For example, the belief in the resurrection, later affirmed by both Christianity and Islam, has been traced to Persia.<br /> <br /> -  The Talmud contains many ideas taken from Greek and Christian sources.<br /> <br /> -  As for Christianity, there is hardly anything that Jesus said which the Jewish prophets and rabbis or cynic sages had not said before, including the golden rule and the saying about the love of enemy, of which Christians are so proud.<br /> <br /> -  Paul, after declaring that the Jewish law was nailed to the cross, had to give to his Churches some rules of conduct and ethical principles of his own. But many of these principles have close parallels to the lists of vices and virtues found in Greek tradition, not to talk of the parallels that Paul’s central proclamation of a dying and rising Lord has with the dying and rising gods of the pagan mystery cults.<br /> <br /> To be sure that there are many differences between the Judeo-Christian traditions and their earlier Sumerian, Babylonian, Canaanite, Persian, and Greek forms, but why should these differences be not explained by ignorance or misunderstanding or distortion on the part of Biblical and other Jewish and Christian writers or their “informers”?<br /> <br /> It is better to admit the fact every religion has adopted ideas and traditions found earlier and then turn to the question: Must we conclude that a religion cannot be of divine origin simply because the ideas and traditions it contains existed earlier? The answer to this question is in the negative. For, there are two possibilities:<br /> <br /> 1)        The earlier ideas and traditions used by the religion are revealed by God himself. In this case, God himself may be using his earlier revelations in a new communication, e.g. to make them more effective and relevant in a new situation. This is hardly problematic.<br /> <br /> 2)        The earlier ideas and traditions are of human origin. Again there is no problem, for, if divine revelation can use human language, why can’t it also use some human ideas?<br /> <br /> The truth is that prophets of God like other leaders who want to change people’s thinking and conduct must build on what is already there. They cannot bring completely unfamiliar ideas and achieve much with people. Moreover, since the prophetic revelation deals with basic issues of human existence and salvation, it is only to be expected that people everywhere have thought about these issues and come up with answers, of which some are similar or even identical.<br /> <br /> Thus despite some very close parallels between what Moses, Jesus, Muhammad (God bless them all) had to say and what was said before them, they can be true prophets of God bringing genuine divine revelation.<br /> <br /> It should be noted that even if no new ideas are introduced by a prophet there may be something very new in his words. This something new may be a new expression of the older ideas, an expression that makes it more effective and relevant to a new situation. It may consist of decisions as to which of several interpretations of earlier ideas and traditions are the correct ones. Or, it may be new emphases put on the various ideas and a new way of fitting them into the whole. The post-Mosaic biblical prophets all say very similar things and yet each one of them has something very new.<br /> <br /> Sometimes something new can be added without any change in the outward form of an existing idea. Take a joke. Two people tell the joke in exactly the same words. One produces yawns and the other laughter. Two conductors conduct the same musical piece with exactly the same notes in exactly the same sequence. One delights the audience, the other disappoints them. In case of the Biblical prophets, the mere freshness of their experience with the divine adds something new to their words, even if the intellectual content of those words may seem very similar.<br /> <br /> <br /> <b>The unique role of the Prophet of Islam</b><br /> <br /> The Qur`an by being based on a fresh experience with the divine, by transforming earlier stories and/or telling them in a new spirit, and by stating earlier ideas differently and changing their relative value in the overall system has created something very new and powerful which first transformed the Arab nation and subsequently started a process of transforming the whole world which still continues and, according to Islamic belief, will continue till the end of history.<br /> <br /> <br /> It is interesting that the Qur`an itself addresses in many verses the relationship of Islam with earlier religious traditions. Thus it tells us that the Prophet of Islam did not come to introduce any innovation in religion (46:9) but teaches the same religion that was taught by earlier prophets (42:13) and that is based on unchanging fitrah or true nature of human beings (30:30). In earlier times prophets were raised among all nations (16:36).<br /> <br /> <br /> The similarity of the teachings of the true prophets of God concerns its essence but not all the details. The essence of all true religions is a relationship with the one transcendent and holy God, a moral life, and good deeds, with implicit or explicit belief in the hereafter and future judgment (5:69, 98:5).  This does not change, but details of ritual procedures and regulations/conventions for organizing community life may differ from religion to religion (5:48, 22:67, 45:17). The true prophets of God also differ in the roles they perform in history. Some play a more foundational role, others more reforming or supporting role.<br /> <br /> <br /> <b>The role of the Prophet Muhammad is mainly defined by the following functions:</b><br /> <br /> -  Providing a universal expression to the religious truth. In many different chapters of the Qur`an, coming from different periods, the Prophet is presented as a messenger of God to all humankind and all people of the world are explicitly addressed (6:90, 7:158, 10:57, 12:104, 21:107, 25:1, 38:87, 68:52, 81:27, 98:1-3).<br /> <br /> -  Providing resolutions of important differences that existed earlier. Thus in reference to the Jews the Qur`an says:<br /> <br /> <br /> This Qur`an indeed relates to the children of Israel most of what they differ in. And it is surely guidance and mercy to the believers (27:76-77)<br /> <br /> <br /> Many ideas in Judaism and Christianity oppose each other and while some diversity is positive and inevitably exists in all traditions, in other cases we want to know the truth. One may say that we should simply leave people to choose which of the opposing ideas are true. But if people were so smart why is there any need of divine revelation at all? If there is God and he communicates with humanity through revelation, then we should expect that at least in some important matters such as whether there is resurrection or not, he would provide some guidance.<br /> <br /> <br /> It is noteworthy that, as shown by the word “most” in the above verse, the Qur`an does not aim to settle all differences. Elsewhere it says that some differences between people will only be settled in the hereafter (22:17).<br /> <br /> <br /> -  Providing complete and balanced teaching. Human beings can come up with very good ideas but they often get carried away with their good ideas and cannot hold them in balance with other good ideas. Mercy and compassion are a very good idea but so are justice and law of retaliation. How to hold the two in balance? Having a law is a very good idea but so is the idea that there is a spirituality that transcends the law and without which law can indeed cease to be a life giving force. How to balance the two ideas so that the law is not rejected as a curse nor does it become a curse? Pluralism is good but so is making a distinction between truth and falsehood, right and wrong. How to see truth and goodness in other traditions and at the same time take these distinctions seriously? Universal view of religious truth is a great idea but for religious truth to be manifested and advanced, it has to be experienced by some individuals and communities at particular times and places. How to maintain a universal outlook on religious truth without reducing it to a set of abstract, intellectually satisfying ideas and how to define it in terms of the individuals, communities or circumstances in relation to which its manifestation takes place without getting lost in those individuals, communities, or circumstances? Muslims believe that the Qur`an strikes the necessary  balance, even if they themselves cannot often maintain it. One Christian who converted to Islam gave his reason for conversion as follows: Islam is like a perfect building, where there is everything and everything is where it should be.<br /> <br /> -  Providing more focus on what is really important and necessary.<br /> <br /> Jewish tradition, being the work of many individuals over many centuries, is so vast that you can find almost every religious idea somewhere in the Bible, the apocrypha, and the rabbinical writings in the Talmud etc. This has one advantage: anything a follower of another religion says, the Jews can point to some of their sources and say: “the idea is found in our religion and so we do not have to listen to you, much less follow you.” The situation is somewhat similar in Christianity, although in that religion a few trinitarian and redemptive dogmas and talk (but not so much the practice) of love tend to push everything else aside. But the vast and tremendous diversity of ideas also has a disadvantage: important religious ideas and spiritual and moral principles get diluted and confused, if not buried under the massive weight of tradition. The emphasis then shifts towards something other than the essential religious, spiritual, and moral principles. In Judaism the emphasis gets put on nation while in Christianity focus is on the person of Christ. Neither Moses nor Jesus taught any such emphasis.<br /> <br /> From another angle the situation can be described thus: In his/her spiritual and moral journey a Jew travels with a lot of heavy baggage while a Christian (by concentrating on the messianic prophecy and doing away with other elements of earlier traditions including the law) travels with an insufficient amount of luggage. God Most High in his mercy sent the Prophet Muhammad to provide spiritual and moral seekers just the right amount and type of baggage for their important journey.<br /> <br /> <u>Notes</u><br /> <br /> 1.  Here one may raise two objections:<br /> <br /> a)      Abraham was not a monotheist, since the Torah suggests that his grandson Jacob had figurines of gods in his house (Gen 31:30-35). But, since the writing of Torah was not completed until around 450 BCE, almost 15 centuries after Abraham, we cannot reject Abraham’s monotheism on the basis of polytheistic tendencies in the existing Torah. Just think of the case of another figure who is known to be a monotheist: Jesus. Most of the traditions about Jesus were formed and written down within about 150 years after his departure. Yet, on the basis of those traditions Jesus himself has become God the Son, separate in person from God the Father. Imagine if those traditions were written a thousand years after him!!! A strong argument in favor of Abraham’s monotheism or at least very strong monotheistic tendency is that two religious traditions that adopted monotheism with the greatest seriousness and  persistence --- Islam and Judaism – both trace their origin to Abraham. That is, Islam and Judaism are like two independent and hence reliable witnesses to the monotheism of Abraham.<br /> <br /> b)      By the time Islam came on the scene the descendents of Ishmael had become pagans, so Islam’s monotheistic teachings must have been derived from Judaism and Christianity. In connection with this objection, it may be admitted that paganism was indeed the dominant religion in Arabia at the time of the Prophet Muhammad. But this does not mean that monotheistic ideas had ceased to exist. Once again the example of Christianity illustrates the point. Although in Christianity trinitarian view of God became dominant in the fourth century, a strict monotheism had always existed within Christianity, sometimes as an undercurrent and sometimes as separate organized churches. When the Qur`an calls the pagan Arabs to the monotheistic heritage of Abraham, they do not object by saying that Abraham was not a monotheist. They do not tell Muhammad that the idols they worshipped were also worshipped by Abraham and Ishmael.<br /> <br /> 2. Thus Babylonian, Assyrian, and Egyptian kings are said to be sons of God or gods who bring comfort and joy to the downtrodden, defeat the oppressors, and bring blessings, peace and prosperity; they are chosen by the gods to make right shine in the country; they defeat the enemies and rule from sea to sea and are lords of the whole world (Helmut Ringgren, The Messiah in the Old Testament, SCM Press, London, 1956). Very similar things are said of the Israelite kings in the Old Testament (Psalms 72: 1-9, 89:27, 110: 1-2, 132:10-12, 1 Chronicles 22:10).<br /> <br /> By: Dr. Ahmad Shafaat (January 2003)<br /> http://www.islamicperspectives.com/ProphetMuhammad.htm</div>

Prophet Muhammad and Earlier Religions

The Prophet Muhammad and Earlier Religions, Especially Judaism and Christianity It is often said that Islam is an off-shoot of the Judeo-...

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The Gift of Mi’raj

<div dir="ltr" style="text-align: left;" trbidi="on"> <div class="separator" style="clear: both; text-align: center;"> <a href="https://2.bp.blogspot.com/-uzyITSpzaes/VTMxkUQNFLI/AAAAAAAADDY/I79RskkOYlg/s1600/615-262-mal-2.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="272" src="https://2.bp.blogspot.com/-uzyITSpzaes/VTMxkUQNFLI/AAAAAAAADDY/I79RskkOYlg/s640/615-262-mal-2.jpg" width="640" /></a></div> <br /> Bismillahir Rahmanir Raheem!<br /> “As-salámu ‘alaikum wa rahmatul láhi wa barakátuh!”<br /> <br /> My Dear Brothers and Sisters. Some people believe that the Isra’ and Mi’raj occurred on On 27th Rajab. Others disagree about the date, saying no one knows for certain. Allah knows best. But no Muslim disagrees about the essence of Prophet Muhammad’s Isra’’ and Mi’raj: his Mystical Night Journey and his Ascension into the Heavenly Spheres. May Allah’s peace and mercy and blessings be ever upon him. The Holy Quran alludes to this momentous occasion in the first verse of Sura Bani Isra-eel:<br /> <br /> <br /> <br />     “Bismillaahir Rahmaanir Raheem! Sub’haanal lathee Asraa-ab’dihee laylam-minal masjidil haraami ilal masjidil aq’saa, al-lathee baarak-naa hawlahoo linuriyahoo min aayaatinaa. Innahoo huwas Samee-;ul Baseer!”<br /> <br />     “Glory to [Allah] Who did take His Servant on a journey by night from the Sacred Mosque to the Farthest Mosque, whose precincts We sanctified; in order that We might show him some of Our Signs: for Allah is He who hears and sees everything.”<br /> <br /> This momentous event occurred more than 14 centuries ago. Then, as now, it aroused the sceptics and cynics to dismiss it as a fantasy, as a delusion. How can someone travel hundreds of miles in one night, and then claim to have travelled through the heavens to the throne of God? Then, as now, the true Believers have the same answer: He Who created the heavens and the earth out of nothing can do whatever He pleases. He can part the oceans to save the followers of Moses. He can drown Pharaoh in that same ocean. He can flood the world while saving Noah in the Ark. He can turn to the roaring flames that are licking at the feet of Prophet Abraham, and decree: “Fire, be cool!” And, Abraham can walk out of the fire with no burns. Allah can change the properties and behaviour of any part of His creation. He is not enslaved by the natural laws that He, Himself, wrote. He’s the Author. He can edit them as and when He pleases.<br /> <br /> <div class="separator" style="clear: both; text-align: center;"> <a href="https://4.bp.blogspot.com/-dlbsLu9EkMQ/VTRwEgcLq7I/AAAAAAAADEM/z8e-gy0-BHo/s1600/615-262-alaqsa-001.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="272" src="https://4.bp.blogspot.com/-dlbsLu9EkMQ/VTRwEgcLq7I/AAAAAAAADEM/z8e-gy0-BHo/s640/615-262-alaqsa-001.jpg" width="640" /></a></div> <br /> A man was once asked, can Allah pass a camel through the eye of a needle? He answered: Not only can Allah pass a camel through the eye of a needle; if He decided to put the whole dunya, the whole earth through the eye of a needle that’s easy for Him. He says: Kun, faya koon! … Be! And it is!<br /> <br /> Centuries ago, this might have seemed fanciful. But nowadays, every physicist and scientist accepts that if the universe began with a big bang 14 billion years ago, then all matter and energy, all time and space must have been extremely dense, and concentrated within an incredibly small area, smaller than the head of a pin, and certainly, smaller than the eye of a needle. Today every self-respecting scientist believes that. But many of them hesitate to go one step further. Who created the Big Bang? Was it spontaneous? Did time and space all begin by accident? So many scientists have difficulty in taking that crucial next step. That is, to accept that this big bang did not just happen by chance. Everything follows the Will of Allah. When Allah decrees a thing, He only has to say, Kun! Faya koon! …. Be! And it is! Soob’haanal-Laah!<br /> <br /> In the short time we have, I want deal with 3 points<br /> <br />     The narrative of the Isra and Mi’raj<br />     The significance of Mi’raj<br />     and the Gift of the Mi’raj.<br /> <br /> The narrative is well known: it has a horizontal aspect and a vertical aspect. The horizontal aspect is the journey itself, from Makka to Jerusalem and back, in one night. The vertical aspect is the Ascension from Jerusalem to the heavens into the very presence of Allah, the Glorified and exalted.<br /> <br /> We are told that one night, the Prophet Muhammad sws was asleep near the Kaaba, when the archangel Jibreel [Gabriel] awoke him, washed his heart and placed him on Buraaq, a mystical winged horse. Buraaq could travel from horizon to horizon in one leap. Accompanied by Gabriel, they rode to Jerusalem where they met the earlier Prophets. Prophet Muhammad led them in prayer and then he and Gabriel travelled upward through the seven heavens, meeting and greeting all the earlier Prophets along the way, until Gabriel stopped by “the lote tree of the furthest extremity, the utmost boundary”’ sidratul muntahar . Here Gabriel left Prophet Muhammad sws because not even angels could go further than this point. This is where Prophet Muhammad sws proceeded on his own until he was, as the Quran says, “Qaba qawsain,” two bows-length from Allah. [Let us remember that words are so inadequate We are trying here to describe what is infinitely beyond description, beyond our strongest imaginings] The Holy Quran simply uses an evocative description: “His vision did not waver, nor did the eyes deny what they saw…” This was the absolute nearest any human being has ever come to the Divine. Allah the Glorified and Exalted, and Prophet Muhammad, peace and blessings on him, alone at last, face to face. No interlocutors, no distractions. Creator and created, indeed, the best of His creation in direct communion with his Lord. Again in the words of the Holy Quran, Prophet Muhammad sws saw, “of the Signs of His Lord, the Greatest.”<br /> <br /> <div class="separator" style="clear: both; text-align: center;"> <a href="https://1.bp.blogspot.com/-QSFzSotHkcs/VTRwRLCeuiI/AAAAAAAADEU/p1gbft-LEv8/s1600/615-mecca-105.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="272" src="https://1.bp.blogspot.com/-QSFzSotHkcs/VTRwRLCeuiI/AAAAAAAADEU/p1gbft-LEv8/s640/615-mecca-105.jpg" width="640" /></a></div> <br /> We are told that Nabi Muhammad sws then descended to earth. He returned from his meeting with Allah, carrying this blessed Gift of the Mi’raj, the Prayer, the Salaah, as we know it today. At first he had instructions that Muslims are required to pray 50 times each day. But when Musa Alayhis salaam, Prophet Moses, said that this would be too difficult, Prophet Muhammad sws went back several times till Allah reduced it to 5 times a day. Again Moses said that 5 daily prayers was too much, people are lazy and rebellious. But Prophet Muhammad sws replied that he was too embarrassed to go back and ask Allah for a further reduction. So there we have it. This gift of the 5 daily prayers, is a direct gift of the Mi’raj, over 14 centuries ago.<br /> <br /> Imagine for a moment, what would Islam have been like without the salaah, without precisely detailed formal prayers. Our faith would have been little more than an academic exercise, something to tickle the intellect; a belief system with some quaint notions about the meaning and purpose of life, but with no pivotal connection between Creator and created. Salaah is what makes Islam more than just a good idea, but a functioning, purposeful relationship between Allah and His servants.<br /> <br /> Before the Mi’raj Muslims had no idea as to how and when they should pray. Now we not only know how and when, but also, most importantly, we must remember the reason, the ‘why’ part. Why do we pray? Why 5 times a day? Why not just once?<br /> <br /> Salaah is not a human invention. It’s not the product of Prophet Muhammad sws’ imagination. It’s planned and prescribed by Allah Himself. It’s our divinely designed means of communication with God. This is how He wants us to turn to Him, 5 times a day, amidst all our distractions and mundane pursuits of daily life. He does not want us simply to go into seclusion in a temple or monastery to remember Him, once in a while. He wants us to remember Him constantly, in the marketplace, in our offices, in our homes and during our leisure time. Right there in the midst of life’s distractions, we must keep our spiritual compass. We must maintain our moral integrity. This is the real challenge. While we are busy enjoying Allah’s blessings, we must never forget to thank Him. Salaah is our formal link with our Creator. It brings our body, mind and soul into complete harmony and submission to Allah. Properly performed, it helps us to cultivate an attitude of gratitude. Our hearts fill with stillness, serenity, sakina, and we develop a yearning to be close to Allah. We long to be in that blissful presence just as our beloved Prophet Muhammad had on the Mi’raj. Salaah is our own Mi’raj. Perhaps it’s the nearest we’ll ever be to Allah.<br /> <br /> With heads touching the ground, all limbs pointing towards Makka, all our thoughts and feelings and desires focussed on Allah, this is the magical moment when we become the connecting-point between time-space and eternity. In prostration, sujood, we humble creatures of dust, when we’ve shut off body, mind and soul to everything else except His Presence, we can become like lightning-rods that connect heaven and earth. In that moment of sheer and absolute surrender, we become truly, Allah’s khaleefah, His vice-regent, on the earth. Brothers and sisters, when we pray properly, as Allah decrees, then great things become possible. Let’s not neglect our prayers. Let’s not rush through them like some necessary but unwelcome habit like we’re brushing our teeth or washing the dishes. Let’s concentrate, meditate and rejuvenate with this wonderful gift of our personal Mi’raj. Let’s pray properly, with meaning and feeling. In Salaah we’re in the grand audience hall of the Lord of the universe. Let’s show him our love, courtesy and respect.<br /> <br /> <div class="separator" style="clear: both; text-align: center;"> <a href="https://2.bp.blogspot.com/-ZNHb-Jp0Mv8/VTR1GEt8mtI/AAAAAAAADFA/h6VMZA3LHHk/s1600/615-262-quote-heart2.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="272" src="https://2.bp.blogspot.com/-ZNHb-Jp0Mv8/VTR1GEt8mtI/AAAAAAAADFA/h6VMZA3LHHk/s640/615-262-quote-heart2.jpg" width="640" /></a></div> <br /> Alhamdu lillahi Rabbil ‘Aalameen. Was-salaatu was-salaamu alaa Khairil mursaleen. Muhammadin-nabeey-yil Ummiy-yee, wa-‘alaa aalihee, wasah-bihee, aj-ma’een.<br /> <br /> Ammaa ba’ad:<br /> <br /> Innalláha wa malaaikata yusallúna alan nabi. Yá ay yuhal latheena ámanu sallú alayhi wasalli mú tas leema. Allahumma salli alá Muhammad, wa ala áli Muhammad, kama salayta ala Ibrahim, wa ala ali Ibrahim. Allahumma barik ala Muhammad, wa alaa áli Muhammad, kama barakta ala Ibrahim, wa ala ali ibrahim. Fil ála meen, innaka hameedun majeed.”<br /> <br /> Part Two:<br /> <br /> Sub’ hanallahi wal hamdu lillah, wala hawla wala quwwata illah billah yu althi yual theem.<br /> <br /> “All glory is for Allah, and all praise is for Allah; There is no power and no strength except with Allah.”<br /> <br /> Dear Brothers and Sisters,<br /> <br /> When we Muslims pray, we enjoy a very special relationship with Allah. While others need intermediaries, we need no priest, no rabbi, Archbishop or even a Pope that stands between us and Allah. We worship Him directly and He answers us directly. Allah says “I listen to the prayer of everyone who calls me. Let them also then, listen to My call, so that they may walk on the straight way.”<br /> <br /> Although 70,000 veils separate us from Allah, nothing separates Him from us. He says that He is “closer to us than our jugular veins.” What more do we need in the way of assurances and security? Without prayer, without regular, intimate contact with Allah, we would be exposed to all kinds of dangers, to body and soul. Prayer, salaah brings us intimately close to Allah. It brings us in to safety and security. We should never neglect our prayers.<br /> <br /> Brothers and sisters, to conclude our khutbah:<br /> <br /> InnaAllaha, Yamuru bil adel, wal ihsaan, wa eetaa-i zil qurba; wa yanha anil fuhshaa-i, wal munkari walbaghi; ya-idzukhum lallakum tathak-karoon. (Sura 16:90),<br /> <br /> “Surely Allah commands justice, good deeds and generosity to others and to relatives; and He forbids all shameful deeds, and injustice and rebellion: He instructs you, so that you may be reminded.”<br /> <br /> Fadth kuroonee adth kurkum, wash kuroolee walaa tak furoon [2:152].<br /> <br /> “and remember Me: I will remember you. Be grateful to Me, and do not reject faith.”<br /> <br /> wala thikrul-Laahi akbar, Wal-Laahu ya’lamu maa tasna’oon.” [29:45].<br /> <br /> “and without doubt, Remembrance of Allah is the Greatest Thing in life, and Allah knows the deeds that you do.”<br /> <br /> Ameen. Aqeemus salaah!<br /> <div> <br /></div> <div> By Arshad Gamiet<br /> Royal Holloway, University of London - delivered 8 August, 2008)</div> </div>

The Gift of Mi’raj

Bismillahir Rahmanir Raheem! “As-salámu ‘alaikum wa rahmatul láhi wa barakátuh!” My Dear Brothers and Sisters. Some people believe th...

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The Journey of Al Isra Wal Mi'raj

<div dir="ltr" style="text-align: left;" trbidi="on"> This talk is about a journey to the Divine Presence. The journey we hope to<br /> discuss is that of the Isra wal Mi'raj. About this Journey Allah says in His<br /> Book:<br /> "Exalted is He who took His slave by night from Al Masjid Al Haram to Al<br /> Masjid Al Aqsa, whose surroundings We have blessed, to show him of<br /> Our signs. Indeed, He is the Hearing, the Seeing."<br /> [Qur'an 17:1]<br /> <a href="https://www.blogger.com/null" name="more"></a><br /> Isra wal Mi'raj as a journey itself consisted of two legs – the first is the Isra’ or<br /> Night Journey, a horizontal journey, which is the journey of the Prophet from<br /> the Masjid al Haraam to Masjid al Aqsa – this is the journey clearly referenced<br /> to in the Qu’ran, in the verses just quoted above.<br /> <br /> The second leg of journey, the Mi’raj, though parts of it could be said to be<br /> indicated in the Qu’ran, finds its categorical reference in Hadeeth. The Mi’raj<br /> in contrast to the Isra’, was a vertical journey or ascent to the Heavens, in<br /> which the Prophet ascended through Allah’s majesty from the Bait al Maqdas,<br /> the Dome of the Rock, through the various heavens until he reached what is<br /> known as Sidrat-ul-Muntaha, or the furthermost lote tree. The Sidra or lote<br /> tree in classical Arabic lexicology was also a metaphor for the intellect, so as<br /> we see on this journey much of what he experienced in the physical had<br /> metaphorical dimensions as the Prophet literally passed beyond –the point<br /> which human intellect can comprehend; a point exclusively reserved for him<br /> in the intimate presence or meeting with his Lord.<br /> <br /> <div class="separator" style="clear: both; text-align: center;"> <a href="http://1.bp.blogspot.com/-7N_lZDKBR4o/U-wroWJ8fJI/AAAAAAAAAwQ/VICYvk3c2G0/s1600/cape-elizabeth-portland-maine-hdr-photography.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="426" src="https://1.bp.blogspot.com/-7N_lZDKBR4o/U-wroWJ8fJI/AAAAAAAAAwQ/VICYvk3c2G0/s1600/cape-elizabeth-portland-maine-hdr-photography.jpg" width="640" /></a></div> <br /> In a reference to the Mi’raj, the Qu’ran says:<br /> And indeed he (Muhammad) saw him [Jibrael (Gabriel)] at a second<br /> descent (i.e. another time). Near Sidrat-ul-Muntaha [lote-tree of the<br /> utmost boundary (beyond which none can pass)], Near it is the Paradise<br /> of Abode. When that which covered the lote-tree did cover it! The sight<br /> (of Prophet Muhammad) turned not aside (right or left), nor it<br /> transgressed beyond (the) limit (ordained for it).Indeed he<br /> (Muhammad) did see, of the Greatest Signs, of his Lord (Allah).<br /> [Qur'an 53:13-18]<br /> <br /> This two legged journey of the Prophet, was a physical journey of the greatest<br /> spiritual magnitude, in it are many lessons for us to learn. Amongst the key<br /> lessons we want to focus on in this talk are the lessons that preceded the start<br /> of this journey, lessons that in themselves were an integral part of acquiring<br /> the readiness for it.<br /> <br /> The year before this miraculous event is referred to by biographers of the<br /> Prophet as the Year of Sadness (`Aam al-Huzn) in the life of our beloved<br /> Messenger (peace and blessings be upon him). It was in this year that he lost<br /> his beloved wife Khadija (may Allah be pleased with her) as well as his<br /> beloved uncle Abu Talib and following that the persecution increased to the<br /> extent that the Prophet decided to visit Taif, described as one of the two<br /> Towns, which the Qu’ran refers to in the words of Walid Ibn Mughirah, as<br /> follows:<br /> If only this Quran had been revealed to some great man of the two towns<br /> (Mecca and Taif)?<br /> [Qur'an 43:31]<br /> <br /> Taif to the mushrikeen (pagan arabs) was a town comparable to Mecca in its<br /> grandeur. It too was a religious center as pilgrims from every part of the<br /> country visited its so-called Temple of al-Lat that in turn housed Hubal, the<br /> chief deity of Arabia. Taif was also, as it still is today, the summer resort of<br /> Meccan aristocracy. The inhabitants of Taif, endowed with diversified large<br /> farms and vineyards, were wealthy and prosperous. This wealth had in turn<br /> brought about conceit and boastfulness as embodied in the following<br /> description of the Quranic verse:<br /> We are more (than you) in wealth and children. We are not the<br /> punished!<br /> [Qur'an 34:35]<br /> <br /> Once in Taif, the Prophet (peace be upon him) first met the chiefs and leaders<br /> of Banu Thaqif whom he invited to accept Islam. Their arrogance caused them<br /> to be rude and discourteous in their treatment of the Prophet (peace be upon<br /> him). Not being content with their insolence, they even stirred up some gangs<br /> of the town to harass him. These riff-raffs and rogues followed the Prophet<br /> (peace be upon him), abusing and throwing stones on him, basing themselves<br /> on either side of the path exiting Taif. They threw stones at him until his feet<br /> were injured and smeared with blood, until finally he was able to take refuge<br /> in an orchard along the way.<br /> <br /> It was in that state, that a most powerful and instructive prayer emerged from<br /> the lips of the Prophet, citing his helplessness and condition before his Lord.<br /> To put this prayer in context, it is worth remembering the backdrop it<br /> occurred in, after three years of suffering a boycott at the hands of the<br /> Quraysh as a result of which Muslims were reduced to eating grass and leaves<br /> off of trees; of losing his uncle Abu Talib (who was like his father) and then<br /> losing Khadija (his beloved wife) two months later and now being stoned and<br /> covered in blood, it was in that state that the Prophet turned to his Lord and<br /> said:<br /> “O Allah! Unto You do I complain of my weakness, of my helplessness<br /> and of my lowliness before men.”<br /> <br /> <b>Lesson:</b> It is important to note that the Prophet did not turn outwards and<br /> point a finger at Allah, he did not say “O Allah, you know I am the Messenger<br /> of Allah, how can these things be happening to me?” No, instead he turned<br /> inward and recognized he was weak and that he was helpless and low.<br /> <br /> <div class="separator" style="clear: both; text-align: center;"> <a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiSLjEIuda5bZMGmi2Enz-2xObkSmtQs-wwvydXxPsKabOR-KlZKlDZYgD-g6d3mq5vaLc_0Ag1oTMVUr-0EOEOi0Gi5AN2zvXVr6gPC-I6xvAeu12lLB0FZhaRym83E5yRqupGej0g8cs/s1600/mosque-on-a-bay-in-istanbul-hd-wallpaper-530044.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="360" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiSLjEIuda5bZMGmi2Enz-2xObkSmtQs-wwvydXxPsKabOR-KlZKlDZYgD-g6d3mq5vaLc_0Ag1oTMVUr-0EOEOi0Gi5AN2zvXVr6gPC-I6xvAeu12lLB0FZhaRym83E5yRqupGej0g8cs/s1600/mosque-on-a-bay-in-istanbul-hd-wallpaper-530044.jpg" width="640" /></a></div> <br /> Scholars say that it was with this recognition that he called upon Allah by the<br /> opposite to his attributes through His being Strong (Al Qawiyy), Capable over<br /> all things (Al Qadeer) and His being Most High (Al Aleey). Even in such dire<br /> distress the Prophet was fulfilling his mission of teaching his Ummah (Nation)<br /> the correct adab (proper manners) with the Divine. As the Scholars of Islam<br /> say if we realize our attributes, Allah will realize His. In other words if we<br /> recognize and actualize our lowliness, Allah will actualize His Majesty and<br /> Lordliness in our life; but if on the other hand we claim independence and<br /> strength and control for ourselves, we will be left to our whims and the blows<br /> of fate that will inevitably come our way, all to make us realize who is really<br /> in charge – namely, who we are and who He is. The Prophet continued:<br /> "O Most Merciful of the Merciful. You are the Most Merciful of the<br /> Merciful.<br /> You are the Lord of the weak and You are my Lord."<br /> Lesson: Allah asks us to call upon Him by the Most Beautiful of His Names. So<br /> whenever we want Allah to manifest something of His Attributes in our lives,<br /> we should call Him by that name most befitting of the attribute. Thus if we<br /> want His Mercy (and who is not in need of His Mercy!) we should call him by<br /> His name the Merciful. It is indeed the way of Mercy to look after the weak<br /> and the Prophet was once again affirming his weakness and the Lordliness of<br /> his Lord. He continued:<br /> “Into whose hands have you placed me? Unto an enemy who oppresses<br /> me or unto some far off stranger who has been empowered over me?"<br /> <br /> <b>Lesson:</b> This is a complaint of a beloved to his beloved; having called Allah by<br /> His Lordliness, the Prophet is mentioning the condition that he finds himself<br /> in and the difficulty it is for him. The nature of a test is that it is difficult, but in<br /> bearing that difficulty and hardship lies great success and wisdom. The<br /> Prophet was thus seeking help through the test, by turning to Allah and<br /> seeking His help through His Lordliness. This is how we succeed; it is by<br /> Allah’s help that we travel to Him. He continued:<br /> "If you are not displeased with me, then I care not, however your ease is<br /> better for me."<br /> <br /> <b>Lesson:</b> Here the Prophet is displaying the adab of the slave, namely that he<br /> should be accepting of whatever his Master sends down. So if the trial is a<br /> way of Allah manifesting His displeasure, it is for the slave to repent and feel<br /> sorry, not because of the existence of the trial, but because of what it<br /> represents – the displeasure of Allah. If the trial is not because of that, it is for<br /> the slave to be patient; in all cases it is not the business of the slave to object<br /> to what is sent down, for it is the right of one’s Lord to send down whatsoever<br /> He wishes and all good lies in what He chooses. However while the Prophet<br /> lets it be known that he is content with whatever Allah wants to do with him,<br /> he still asks for ease; because Allah loves to be asked for ease (Aafiya) and in<br /> an authentic hadeeth, he instructs his Ummah that the best of things to ask for<br /> is Afiyaa’ (ease) in this life and the next. Thus we see that the Prophet is<br /> teaching us how to make dua’ by showing his slavehood in what he asks for.<br /> He continued:<br /> “I take refuge in the Light of Your Countenance through which all<br /> darkness in the heavens and the earth is illuminated; and all affairs of<br /> this world and the next are rectified.”<br /> <br /> <b>Lesson:</b> The Prophet takes refuge in Allah, through Allah. In other words, he<br /> takes refuge in the fact that it is Allah who is the Guide and the One who<br /> enlightens and that it is Allah who is in charge of all affairs. This is pertinent<br /> for us as Muslims; when we reflect on global affairs many people complain of<br /> a lack of power and a lack of control and that is precisely the point – we’re not<br /> in charge – Allah is. Perhaps once we truly realize that, things will get better.<br /> Allah is in control and at every moment of manifesting the world, He is<br /> seeking to tell us something about Himself. What remains is for us to try and<br /> get what is intended through sincere contemplation (fikr). The du'a<br /> continues:<br /> “Lest Your anger descend upon me or lest Your wrath beset me. Yet it is<br /> Yours to reproach until You are well pleased. There is no power and no<br /> might except through You.”<br /> <br /> <b>Lesson: </b>Having taken refuge in Allah, through Allah, the Prophet was keen to<br /> allude to the nature of the request. Namely that it was through the state of<br /> being an Abd’ (slave), that it is Allah’s right to do as He pleases with His slaves<br /> and that He is not asked about what He does with His dominion. The final<br /> sentence is the reality of the matter, that “There is no Power nor Might except<br /> through Allah”, by realizing this, the Muslim realizes that whatever the<br /> contingent events around him may indicate – Allah is in charge. The Prophet<br /> was aware of this deep reality and hence the stones, tests and trials he<br /> underwent only became a form of increase for him as he showed the<br /> appropriate response to each of these situations.<br /> <br /> <div class="separator" style="clear: both; text-align: center;"> <a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjRw3UkcvO-8gD3lcVr0CS7DHkD5Uf3Hl8y82NFV-vWULZ6Ud7D5B37Hk8Ccd_lF0JG7FsE6RmYukc8ZT2J3Q2zBVTNd2BgjTMZSj7-uvCC0g7QRxcxEqAvBzUy3pjukPjbNyaKP6oTq-g/s1600/Nasir-al-Mulk-Mosque6.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="424" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjRw3UkcvO-8gD3lcVr0CS7DHkD5Uf3Hl8y82NFV-vWULZ6Ud7D5B37Hk8Ccd_lF0JG7FsE6RmYukc8ZT2J3Q2zBVTNd2BgjTMZSj7-uvCC0g7QRxcxEqAvBzUy3pjukPjbNyaKP6oTq-g/s1600/Nasir-al-Mulk-Mosque6.jpg" width="640" /></a></div> <br /> Thus, there was nothing personal there, no vendetta between the Prophet and<br /> Taif, rather it was a place for him to call upon his Lord and draw closer. Hence<br /> when his Lord then sent the Angel of mountains to seek the Prophet’s (peace<br /> be upon him) permission to join together the two hills between which Taif<br /> was located, he (peace be upon him) replied, that he rather hoped that Allah<br /> would bring forth from their loins people who will worship God alone,<br /> associating nothing with Him – and that is exactly what happened.<br /> Let us think about that for a moment, the greatest of creation, the Messenger<br /> of Allah, the beloved of Allah being subjected to such a trial. A moment’s<br /> reflection will alert us as to this thus being the real nature of this world – an<br /> abode for being tested.<br /> <br /> As Allah says:<br /> “Do People think that they will be left alone on saying, "We believe", and<br /> that they will not be tested?"<br /> [Qu'ran 29:2]<br /> <br /> Lesson: The nature of this world is as the abode of the test (dar al imtihaan) –<br /> the greater the ranks sought, the greater the test, this is why the greatest in<br /> facing such tests were the Prophets. In an authentic narration, the Prophet on<br /> being asked about who the most sorely tested in the world are mentioned<br /> that it is the Prophets and then those next in rank, followed by those next in<br /> rank and so on. Thus the Prophet indicated that a man will be tested in<br /> accordance with the level of his religious commitment, if strong; the test will<br /> be more severe.<br /> <br /> In that regards a great Scholar of Islam (Ibn Ataillah Al Iskandari) complained<br /> to his teacher (Abul Abbas Al Mursi) of his worries and his teacher replied:<br /> There are only four states a servant of Allah finds himself in, no fifth, they are:<br /> (a) Blessings [Ni’mat],<br /> (b) Calamity [Niqmat],<br /> (c) Obedience [Ta’a], and<br /> (d) Disobedience [Ma’siya].<br /> For (a), if one is in Blessings - then what Allah requires of you is<br /> Thankfulness.<br /> For (b), if you are in a state of a Calamity - then what Allah requires of you is<br /> Patience.<br /> For (c), if you are in a state of Obedience, then what Allah requires of you is<br /> the Witnessing of His blessings upon you.<br /> Finally for (d), if you are Disobedient, then what Allah requires of you is<br /> Repenting Sincerely.<br /> <br /> The Scholar then said there is no fifth state – so all one needs to do is see what<br /> Allah is sending your way and react accordingly.<br /> When the seeker believer reacts appropriately to each situation Allah places<br /> him in, he is able to make each and every one of his states a blessing, a<br /> moment of moving towards Allah. In that regards the Prophet (peace be upon<br /> him) is reported to have said:<br /> "Strange is the affair of the mu'min (the believer). Verily, all his affair is<br /> good for him. If something pleasing befalls him he thanks (Allah) and it<br /> becomes better for him. And if something harmful befalls him he is<br /> patient (saabir) and it becomes better for him. And this is only for the<br /> mu'min."<br /> [Sahih Muslim]<br /> <br /> Thus, it is that through Sabr or patience in the face of a trial or test – that a<br /> Muslim ascends and this was the way of the Prophet, namely constant<br /> ascension – with his future state always being greater than what preceded it.<br /> To recap, the right response to a trial is that of patience, as the Prophet said:<br /> "Know that in Patience towards what you dislike there is a lot of good<br /> for you, and that victory comes with Patience, Relief with Affliction, and<br /> Ease with Hardship."<br /> [Related by Ahmed]<br /> <br /> <div class="separator" style="clear: both; text-align: center;"> <a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj6SEmKPCk-kRffCyKtf_uNvo091_V0Kmju8EphvBd5aNuW3MR9y5g1-n36kUGKmdieD_jwlXI7h01kLLCp4V7sck3Ns9Y-ObqL-p7tCtCFZ6qGneyZz4clgosXL1wz5MK9h-SgSxwIKUU/s1600/Nasir-al-Mulk-Mosque11.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="304" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj6SEmKPCk-kRffCyKtf_uNvo091_V0Kmju8EphvBd5aNuW3MR9y5g1-n36kUGKmdieD_jwlXI7h01kLLCp4V7sck3Ns9Y-ObqL-p7tCtCFZ6qGneyZz4clgosXL1wz5MK9h-SgSxwIKUU/s1600/Nasir-al-Mulk-Mosque11.jpg" width="640" /></a></div> <br /> As the Arabs say, it is through opposites that things become known, thus at<br /> the onset of the test a trial may seem like a hardship, but if reacted to<br /> accordingly, it becomes a blessing. By facing our trials with the correct<br /> response, we in turn generate the readiness in the state of our souls for the<br /> Spiritual unveilings that Allah wants to give us – and that is perhaps one of<br /> the greatest of lessons of Isra wal Mi'raj. For while facing these trials<br /> outwardly, the Prophet was being readied inwardly for the greatest journey<br /> any human would undertake, until finally, the great day arrived:<br /> Anas b. Malik nararates: Abu Dharr used to relate that the Messenger of Allah<br /> (may peace be upon him) said:<br /> "The roof of my house was cleft open when I was in Mecca and Gabriel<br /> descended and opened my heart and then washed it with the water of<br /> Zamzam. He then brought a gold basin full of wisdom and faith and after<br /> emptying it into my breast, he closed it up."<br /> [Sahih Muslim]<br /> <br /> Lesson: The Prophet was purified, once again, pointing to the immensity of<br /> the journey he was about to undergo and the spiritual readiness required.<br /> This points to the need for us to purify our hearts, so we too can be ready to<br /> undertake the spiritual journeys that Allah has willed for us. As one the<br /> Scholars said: “Allah is constantly sending down spiritual unveilings on our<br /> hearts; but when these spiritual blessings find hearts distracted from Him,<br /> they return from whence they came.” The responsibility for one seeking to<br /> travel to Allah is to strive for readiness, to ensure his heart is not distracted<br /> from anything besides, just as the person seeking to catch fish, places his fish<br /> net in the sea, knowing that is not the net that guarantees catching of fish, but<br /> it's being there ensures the fish are caught when they come his way –<br /> similarly the person seeking Allah, knows that his readiness does not warrant<br /> Allah sending him spiritual openings but that when Allah does send him, his<br /> readiness ensures he is able to benefit accordingly.<br /> <br /> Then the Prophet was brought in front of a great riding steed:<br /> “I was brought the Buraq, a long white beast, slightly bigger than a<br /> donkey but smaller than a mule which when striding, would place its<br /> next step as far as the eyes could see (the horizon). I mounted it until I<br /> reached al-Quds, Jerusalem. There I tied it up to the same ring used by<br /> the Prophets.”<br /> [Sahih Muslim and Sahih al-Bukhari]<br /> <br /> The Prophet rode the riding mount of the Prophets, a white steed called<br /> Buraq, whose name itself is derived from Barq or Lightning, a reference<br /> perhaps to the speed at which that animal would travel. The fastest speed<br /> known to man is the speed of light. Light is the fastest travelling entity in the<br /> world, it travels at the speed of approximately 700 million miles an hour with<br /> the result being that light stretches continually towards the ever increasing<br /> horizon. This was what was described as being the speed of Buraq,<br /> continually travelling with each stride to the horizon; travelling as far as the<br /> eye can see by Allah’s special grace, and He knows best.<br /> <br /> <div class="separator" style="clear: both; text-align: center;"> <a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjt5Fzwm9uKDugg9zzgRMJyAIb9GCqLGhs_THP5Rd8nvxxQld9k_XNi22l3-iYaHg4T6Bg6xe-ceID9La7jxvA250aSYJdOA86MvEycxg5uuxr-TkH4eXNHV4YN-JM6UZbnFFnK4delNqE/s1600/Hazrat+Ali+the+Blue+Mosque-3827.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="414" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjt5Fzwm9uKDugg9zzgRMJyAIb9GCqLGhs_THP5Rd8nvxxQld9k_XNi22l3-iYaHg4T6Bg6xe-ceID9La7jxvA250aSYJdOA86MvEycxg5uuxr-TkH4eXNHV4YN-JM6UZbnFFnK4delNqE/s1600/Hazrat+Ali+the+Blue+Mosque-3827.jpg" width="640" /></a></div> <br /> Lesson: If Allah wanted he could have transported the Prophet to the<br /> Farthest Mosque in a fraction without Buraq, but he tasked him to take the<br /> means, to take a steed and travel. This is how we are meant interact with the<br /> world. We are meant to take the means (asbaab) while trusting on the<br /> originator of means (musabbibul asbaab). Likewise on our own spiritual<br /> paths, we cannot just expect ourselves to be reformed without striving;<br /> without taking the means to remove the haraam from our lives. What is<br /> required of us is to take all permissible means available to journey to Allah.<br /> Tie your ‘steed’ if you want to go to Paradise, thus our trust or Tawwakkul in<br /> Allah should always be accompanied by sincere effort. The Prophet said<br /> regarding leaving a camel untied that the correct way is, “First tie it, then rely<br /> on God!”<br /> <br /> Upon arrival at the Farthest Mosque and entering it, the Prophet found<br /> himself in the midst of the most honorable gathering known to man: every<br /> Prophet and Messenger from Adam to Jesus, upon all of them be the peace of<br /> Allah, were present awaiting his arrival and to pray a two-unit prayer. The<br /> angel Jibreel then asked the Prophet Muhammad, upon whom be peace and<br /> blessings of Allah, to lead all the Prophets and Messengers in prayer –<br /> indicating his rank as the Final and Seal of the Messengers of Allah.<br /> Lesson: This event is analogous to the passing of the baton of leadership to<br /> the Prophet. The form of leadership the Prophets embodied is leadership in<br /> service or what we could call servant-leadership. This is why the Prophet<br /> said, the sayyid or leader of his people is he who serves. This type of servantleadership<br /> of all nations passed till the end of time to the Final Messenger and<br /> those who follow him – i.e. his Ummah. Hence if Allah has given us a form of<br /> leadership, we need to ask ourselves how we are exercising that. A servantleader<br /> does not serve his own ego by managing and controlling people, rather<br /> he serves them and through this seeks to serve the deen of Allah.<br /> <br /> This is because the way of leadership in Islam is the way of service (khidma) -<br /> Today this is the service orientated leadership we need to revive as an<br /> Ummah. Where are the Believers today when we look at who is foremost in<br /> humanitarian service based on best practice? Where are the Believers today<br /> when we look at who is foremost in ecological protection and sustainability<br /> as Stewards on earth? Where are the Believers today when we look and see<br /> who is foremost in advocating for rights, social justice and safety for all,<br /> including animals? This was the way of the Prophet, as Allah Almighty<br /> mentions:<br /> To you We sent the Scripture in truth, confirming the scripture that<br /> came before it, and guarding it in safety: so judge between them by what<br /> Allah has revealed, and follow not their vain desires, diverging from the<br /> Truth that has come to you. To each among you have we prescribed a<br /> law and an open way. If Allah had so willed, He would have made you a<br /> single people, but it is to test you in what He has given you: So vie one<br /> with another in virtuous action. The goal of you all is to Allah; it is He<br /> that will show you the truth of the matters in which you used to dispute<br /> about.<br /> [Qur’an 5:48]<br /> <br /> <div class="separator" style="clear: both; text-align: center;"> <a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjpYLoiQL0o527uX1JND7gcBd1rY8hyzypHp9KkDHLX_DkRcrHJpLQFWRKSRZ4JYVtmtcK0MMMF4c58i-diqTHmfPxwtthwUC2EdgrbtUhQoqAJ8cyS5sgjmWq7MeMWqmAC6J-xY9CKYRc/s1600/Hazrat+Ali+the+Blue+Mosque-8762.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="424" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjpYLoiQL0o527uX1JND7gcBd1rY8hyzypHp9KkDHLX_DkRcrHJpLQFWRKSRZ4JYVtmtcK0MMMF4c58i-diqTHmfPxwtthwUC2EdgrbtUhQoqAJ8cyS5sgjmWq7MeMWqmAC6J-xY9CKYRc/s1600/Hazrat+Ali+the+Blue+Mosque-8762.jpg" width="640" /></a></div> <br /> Upon completion of the prayer, the Prophet was given another choice, two<br /> vessels of gold were brought to the Prophet (peace be upon him), one full<br /> with milk and the other with wine (alcohol was not yet prohibited under<br /> Islamic Law). Jibreel (alayhis-salaam) asked the Messenger of Allah (peace be<br /> upon him) to choose one of either of them and he selected the vessel<br /> containing milk and drank it. Jibreel (alayhis-salaam) is then reported to have<br /> said:<br /> “You have been guided on al-Fitrah and you have attained al-Fitrah. Had<br /> you selected the wine, your nation would have been mislead.”<br /> [Sahih al-Bukhari]<br /> This confirmed the Prophet’s innate disposition towards righteousness, the<br /> innate disposition we all have but which many of us dull through the dust of<br /> this world and its distractions.<br /> <br /> Lesson: The human has a primordial disposition to recognise right and<br /> wrong, and this is the Fitrah that Allah has created human beings on. When<br /> one is heedless of this and elects to do wrong, then something has gone<br /> wrong in their system of being human. Being in remembrance of Allah keeps<br /> one alive to their inner moral compass, which will only lead one to safety and<br /> success. Allah confirms our primordial state which gives us this inner moral<br /> compass:<br /> So direct your face toward the religion, inclining to truth. Adhere to the<br /> Sound Nature of Allah upon which He has created mankind. No change<br /> should there be in the creation of Allah- that is the correct religion, but<br /> most of the people fail to understand.<br /> [Qur’an 30:30]<br /> <br /> Following this inspired choice, the Prophet went on the vertical leg of the<br /> journey as he ascended into the Heavens from the site now known as the<br /> Dome of the Rock today. The journey of Isra wal Mi'raj was a journey<br /> providing a view into both the past and the future, on the Isra, the Prophet<br /> made pilgrimage and stopped and prayed at the sites where previous<br /> Prophets were inspired and had prayed. He also saw where he would<br /> emigrate to, i.e. Madinah.<br /> <br /> On the Mi'raj, the vertical leg, he ascended the heavens, travelled every level<br /> of heaven and saw the consequences of those who do not make their prayers,<br /> who abstain from charity, commit adultery, hinder the path of others, eat<br /> usury, do not fulfill trusts, sow discord, backbite, slander, and gossip, and<br /> those who speak words that they can’t back up. He saw the Dajjal. He also<br /> saw and heard Heaven and Hell. He saw the Ummah of Islam in its entirety as<br /> well the Ummah or nations of other Prophets. He saw the pull of the Dunya<br /> (world) and the Devil. He saw how much life of this world he had left to<br /> live. Finally as the Prophet ascended into the heavens, in the topmost level,<br /> the 7th level of Paradise, the Prophet Muhammad met Prophet Ibrahim, peace<br /> and blessings of Allah be upon them both. Prophet Ibrahim was leaning on the<br /> walls of the Ka’bah of Heaven, called Bayt al-Ma’mūr.<br /> <br /> This is amongst the highest of stations in Paradise, and one of its key<br /> occupants is one who strived and struggled on this earth, who built the<br /> Ka’bah of the earth - Prophet Ibrahim, upon whom be peace and blessings of<br /> Allah. He followed the path of righteousness and he did not enjoin partners<br /> with Allah, and was thus gifted such a high station.<br /> <br /> Lesson: You reap what you sow. If you toil productively in this world in a<br /> manner pleasing to your Lord, you will also have the highest of stations in<br /> Paradise. It is as if Prophet Ibrahim, after building the House of Allah on earth<br /> receives a resting place in its equivalent the Heavenly House! Allah informs us<br /> of how we are recompensed:<br /> "Nay! Indeed, the record of the righteous is in ‘illiyyun. And what will<br /> explain to you what ‘Illiyun is? It is a register inscribed, to which bear<br /> witness those Nearest to God. Truly, the Righteous will be in Bliss, on<br /> adorned couches, observing. You will recognize in their faces the<br /> radiance of delight."<br /> [Qur’an 83:18-24]<br /> <br /> <div class="separator" style="clear: both; text-align: center;"> <a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgv4bb8dx6PjE6DR1pRs2YyKWhKKoEN9_215DTV6YJxrfq4SJGbbDQ4GI2r5K41pfier8dC0oHI2zI2R8S41P95u5wcLpfCM2SfkH-OqC10szufFR3XUjZramkS6jNIz4_Glcae5HGWIF8/s1600/Pray-Taj-Mahal-1.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="422" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgv4bb8dx6PjE6DR1pRs2YyKWhKKoEN9_215DTV6YJxrfq4SJGbbDQ4GI2r5K41pfier8dC0oHI2zI2R8S41P95u5wcLpfCM2SfkH-OqC10szufFR3XUjZramkS6jNIz4_Glcae5HGWIF8/s1600/Pray-Taj-Mahal-1.jpg" width="640" /></a></div> <br /> It was then that the Prophet went where no other form of creation had gone<br /> before, to the intimate presence of the Divine Reality. To the presence of the<br /> One, the Only, the Maker of all things in a way that Allah knows best, about<br /> which He says:<br /> “The sight [of the Prophet] did not swerve, nor did it transgress [its<br /> limit]. Verily he certainly saw of the greatest Signs of his Lord."<br /> [Qu'ran 53:17-18]<br /> <br /> In that intimate gathering the Prophet was given a gift – the gift of Salaat or<br /> Prayer. The Prophet said, “As-Salatul Mirajul Mumin” (Prayer is the Miraj<br /> (ascension) of the believer). Namely that the Salaat should inspire each and<br /> every one of us to take our own individual journeys to the Divine Presence,<br /> for this is what the Salaat is intended for. Second hand experience of hearing<br /> or reading another’s spiritual experience cannot compensate for the need to<br /> take one’s own experience and this is what the Prophet was encouraging us to<br /> do. With regards to the prescription of the Salaat, Allah reduced the number<br /> of prayers from fifty to five times a day after the merciful plea of the Prophet<br /> for his Ummah on the advice of Prophet Moses, may Allah's peace and<br /> blessings be upon both of them.<br /> <br /> Lesson: Our Prayers like the Prophet’s ascension are meant to be journeys to<br /> the Divine Presence; we are meant to travel beyond the limited confines of<br /> this world to the unlimited vastness of Allah’s presence. Another lesson in the<br /> Prophet’s repeated returning to Allah is that just like the Prophet himself, we<br /> must turn to Allah regularly and not tire from it. This is a sign of intimacy,<br /> Allah loves that we ask Him and does not (metaphorically) tire until we tire<br /> and so frequent dua is nothing but an expression of our Slavehood. We should<br /> seek from him that which is good for us as He is Most Generous, but we<br /> should also know what the proper manners are when calling on Him. Thus<br /> our duas should always be in a state of Slavehood and not a demand or<br /> condition that we place on Him. Some people foolishly make duas and then<br /> have anger or bitterness when what they ask does not come; not knowing<br /> that the key to dua is the poverty and helplessness we feel before Him,<br /> knowing that He knows what is best for us and that we don’t. Someone who<br /> places conditions on Allah, hasn’t really made du’a; at least in the manner that<br /> is required. As for those who do make dua, they are of two types – those<br /> whose states make dua and who know that their hearts already speak of their<br /> poverty before Him; for such, their hearts make dua without them having to<br /> ask; as for the second type, they feel a mistaken sense of independence of<br /> Allah and such people are destined to either only turn to him in a state of<br /> tribulation, which if it causes them to change is really a blessing or if they<br /> don’t change in this life – they are destined to find themselves in a worse off<br /> place in the next. And our Lord says:<br /> “Call on Me; I will answer your prayer: but those who are too arrogant to<br /> serve Me will surely find themselves in Hell – in humiliation!”<br /> [Qur’an 40:60]<br /> <br /> When the Prophet returned from the Night Journey, he tried to explain the<br /> event to the Quraysh, many of his own immediate family, like Abu Jahl. Yet he<br /> was ridiculed by many and seen as strange and weird. The interesting thing is<br /> that what most amazed the Mushrikeen of Mecca was how the Prophet was<br /> able to take a journey to Jerusalem; in a journey that normally takes a night. It<br /> was the thing that they felt would most shake the faith of some of the<br /> Muslims; to some, it did. This was despite the fact that the Prophet had never<br /> before gone to Jerusalem, yet was able to describe the city in accurate detail.<br /> The fact that the Prophet described the city so accurately from a rational<br /> point of view alone perhaps should have been sufficient reason for those of<br /> sincerity to take heed and listen.<br /> <br /> <div class="separator" style="clear: both; text-align: center;"> <a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhwit50nOFNazHz6thNLz2zYU5Uu1wlmDQmvbK3UFbbtj9l0b-g2YzzIek0kLHfeoFrAsXc1l7gWC8flzUU7Xhs9KtIN0xHXxvMTBmwvur3Xdi0N_SXD7M44yGmXeLcyXBHef6mwMJ6Jlc/s1600/Pray-Taj-Mahal-11.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="426" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhwit50nOFNazHz6thNLz2zYU5Uu1wlmDQmvbK3UFbbtj9l0b-g2YzzIek0kLHfeoFrAsXc1l7gWC8flzUU7Xhs9KtIN0xHXxvMTBmwvur3Xdi0N_SXD7M44yGmXeLcyXBHef6mwMJ6Jlc/s1600/Pray-Taj-Mahal-11.jpg" width="640" /></a></div> <br /> Lesson: Firstly, anyone who takes the journey to their Lord with vigor and<br /> conviction will be seen as strange by those who are busy with the glitter of<br /> this world. The nature of such people as materialists is that the material is<br /> their frame of reference – hence the biggest and most amazing thing for the<br /> Mushrikeen (pagan Arabs) was the Prophet’s travelling to Jerusalem in a<br /> night; a journey which took them a month. Yet even from a rational<br /> perspective, it was the lesser of the two amazing journeys that the Prophet<br /> had been on, having ascended through the Heavens afterwards. Thus it is that<br /> the blindness of materialism is first and foremost a blindness of true<br /> perception – as to the real nature of things.<br /> <br /> Secondly, it is important for us to be aware that there were ‘muslims’ who fell<br /> into this trap as well; hence true belief in Allah and what He has revealed<br /> through the Messenger requires us to take heed of the reality of where we are<br /> – that the real abode for the believer is what comes after, i.e. the Hereafter.<br /> This means that being busy amassing wealth and success of this world is not<br /> the nature of the true believer as Allah Almighty reminds us:<br /> "Beautified in the perception of people is the love of that which they<br /> desire – of women and sons, heaped-up sums of gold and silver, fine<br /> branded horses, and cattle and tilled land. That is the enjoyment of<br /> worldly life, but Allah has with Him the best return."<br /> [Qur’an 3:14]<br /> <br /> While the Quraysh mocked and belied the Prophet, they went to Abu Bakr;<br /> knowing that if they led him astray – they would lead the Ummah astray.<br /> Saying to Abu Bakr, "Look at what your companion is saying. He says he went<br /> to Jerusalem and came back in one night", they met with the sincerity of<br /> conviction of true belief. Abu Bakr’s response was that if the Prophet said<br /> that, then he was truthful for Abu Bakr believed in the Prophet concerning<br /> revelation descending to him from the heavens - in light of which going to<br /> Jerusalem and coming back in a short period of time was of far lesser<br /> magnitude. The insight Abu Bakr had in stark contrast to the Mushrikeen was<br /> as a result of his faith, his genuiness in the Prophet saw him bestowed the<br /> name As-Siddīq due to this momentous event.<br /> <br /> <b>Lesson:</b> The words of Allah, The Exalted and the Prophet, upon whom be<br /> peace and blessings, are undeniably true. One does not need scientific proofs<br /> or things to fit in our limited frame of reference first in order to believe.<br /> <br /> Today, for many, Divine Guidance is questioned until science proves some<br /> meager tangible fact. The Believer today must become familiar with the fact<br /> that it is not science that proves Divine Guidance; rather it is Divine Guidance<br /> that provides the guidance to assess the truths of science. By learning the<br /> religion of Islam, one finds its accuracy and conviction comes through works<br /> and states. Faith in turn needs to be based on solid foundations. When one<br /> bases one’s faith on shaky foundations then it is no surprise that that person<br /> finds his faith shaken with the slightest issue. The essentials of faith are not<br /> arrived at through observational empirical rational based questioning, rather<br /> it is arrived out through us being people of sincerity with Allah, through us<br /> being people of Sidq, as Abu Bakr was with what Allah had tasked of him.<br /> <br /> Allah Almighty mentions:<br /> "Oh You who believe! Ask not about things which, if made plain to you,<br /> may cause you trouble. But if you ask about them while the Quran is<br /> being revealed, they will be made plain to you. Allah has forgiven that,<br /> and Allah is Oft-Forgiving, Most Forbearing. Some people before you did<br /> ask such questions, and on that account lost their faith."<br /> [Qur’an 5:101-102]<br /> <br /> <div class="separator" style="clear: both; text-align: center;"> <a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhmFTiQLJNKoJcjc45-Y63yAkw0YbyL37nkuTIBWE0sbt8RqQuyoWZqy51lQlt8soeknruvAxXlGyIHJy5QXZv3jPTlvh-BCxhkhcH3Rtt-8LRPbYNgKvVJJlBsjYgHN5H6UaheMs5tbPg/s1600/taj-mahal-sunset-221145.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="388" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhmFTiQLJNKoJcjc45-Y63yAkw0YbyL37nkuTIBWE0sbt8RqQuyoWZqy51lQlt8soeknruvAxXlGyIHJy5QXZv3jPTlvh-BCxhkhcH3Rtt-8LRPbYNgKvVJJlBsjYgHN5H6UaheMs5tbPg/s1600/taj-mahal-sunset-221145.jpg" width="640" /></a></div> <br /> <b>Conclusion</b><br /> In conclusion, the upshot of Isra wal Miraj is that the favour of Allah is often<br /> graced upon us after some of our greatest trials and tribulations. When the<br /> Believer perseveres in the twin pillars of gratitude and patience and finds<br /> himself consistently responding appropriately to the Divine Decree, Allah<br /> showers His Blessings upon such a grateful and patient servant, elevating his<br /> rank and making him from those brought closer to Allah. These are the<br /> spiritual ascents we should aim for; our own ascents to the Divine presence<br /> that come through us demonstrating our patience in the face of calamity,<br /> thankfulness in the face of blessings, seeing His giving us our obedience and<br /> repenting sincerely to Allah whenever we fall short.<br /> <br /> These reactions are the essence of our servitude, as our ascension arises out<br /> of our servitude to Allah, striving through thick and thin, having confidence<br /> with Him and having reliance upon Him. Like gold needs to go through fire to<br /> be purified and therefore valued, so too does tribulation prepare us for what<br /> is better. To remind ourselves:<br /> "Or do you think that you will enter Paradise while such trial has not yet<br /> come to you as came to those who passed on before you? They were<br /> touched by poverty and hardship and were shaken until even their<br /> messenger and those who believed with him said, “When is the help of<br /> Allah!?” Unquestionably, the help of Allah is near."<br /> [Qur’an 2:214]<br /> <br /> May we take heed of these and many other lessons in the profound event of<br /> the Isra wal Miraj. If noted and striven for, these lessons may well be the<br /> ascension of our own station with our Lord, for there is no success other than<br /> by and with Allah.<br /> <br /> Khutba Paper Courtesy of<br /> UAEKhutba.com<br /> Delivered on: 31-May-2013<br /> <br /> http://uaekhutba.com/images/stories/docs/Khutba%20Paper%20on%20Isra%20Wal%20Miraj-2013.pdf<br /> <br /></div>

The Journey of Al Isra Wal Mi'raj

This talk is about a journey to the Divine Presence. The journey we hope to discuss is that of the Isra wal Mi'raj. About this Journey...

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