rabi' al awwal

#CelebrateMercy -— Rabiʾ al awwal 1438: Never seen anyone comparable to him (ﷺ)

ʾIbrāhīm‎ ibn Muḥammad, who is from the grandchildren of ʿAlī b. Abī Ṭālib reported that when ʿAlī used to describe the Prophet (ﷺ), he would say, “The Messenger of Allāh was neither very tall nor very short, but of a medium stature amongst the people. His hair was neither very curly nor completely straight; rather it was in between these two description.”

He (ﷺ) did not have a fleshy body or a fully round face, his face was slightly round (ﷺ). His skin was colour white with some redness. He had extremely black eyes with long eyelashes (ﷺ). He has large joints and broad shoulders (ﷺ). There was no hair more than normal on his body and he has a thin line of hair running from the chest to his navel (ﷺ). He had think hands and feet (ﷺ). When he walked, he lifted his legs with vigour and his steps were firm and strong as if he was descending down a slope (ﷺ). When he wished to look behind, he would turn his whole body, and not just the face (ﷺ). The Seal of Prophethood was situated between his shoulders (ﷺ). He was the seal of Prophets, and he has the most generous of hearts and the most truthful tongue (ﷺ). He was the most kind-hearted and tolerant person ever (ﷺ). He was the best to spend time with due to his awe-inspiring character and kind treatment; anyone who came across him unexpectedly would become awestruck; and whoever came in close contact with him would love him (ﷺ).

One who describes him can only state, “I have never seen anyone comparable to him (ﷺ).”

Shaykh Ḥamza Yūsuf, “One of things about the ʿulamāʾ they say maḥabba (love) for most human beings arises out of three things. The first is the physical love. You see something beautiful and your heart inclines towards it. So He put the love of beauty in the hearts of human beings. If you see something beautiful, you incline towards it. Your eye delights in it, if you see a human being that is beautiful, you can fall in love, it can happen just from sight. The ʿulamāʾ have maintained the physical description of the Prophet (ﷺ) because that is a level of maḥabba – to actually hear how beautiful he was (ﷺ). He was the most beautiful human being. He was more beautiful than Yūsuf.  One of the gifts of this ummah is that we have an exact description of the Prophet (ﷺ), it is as if you are looking at him (ﷺ). There was a desire to keep the description of the Prophet (ﷺ) so people could have a physical attraction to him as well as the first stage of love.”

Beautiful, Subḥān’Allāh!

anonymous asked:

The problem with your list of evidence against the fasting on Ashura is that you're only using Shia sources and you're using the opinions of your Imams, who have a vested interested in not fasting during Ashura, since of course you should be mourning instead. We can't take the word of an Imam over the word of the Prophet (PBUH), who has said: "Whoever wishes may fast on the day of 'Ashura'." Thus, it became optional, but a fast was allowed nonetheless.

Well, no. You are referring to the hadith in which the Prophet (saw) narrates that ‘’Whoever wishes may fast on the day of Ashura.’’ There are a few things that can be seen sceptical in this hadith.

First of all: It’s quite ironic that the Jews of Medina were following the Arabic calendar that time, whereas they had their own calendar. So there is no logic in saying that they fasted on the 10th of Muharram - unless it could be proved that this date always coincided with a Jewish day of fast. Also the idea that the Prophet (saw) may have fasted on Ashura because he saw the Jews fasting on that day is ridiculous. From that perspective, the Prophet (saw) copied the Jews for a practice and he was the one who invented it (not Allah), whereas belief in the Prophet (saw) behaving in such a manner is impossible. Think like this: The Prophet (saw) was sent with a religion to abrogate all previous religions and Shari'ah. How was it that he deigned to imitate the custom of the Jews?

Now let us look closely at these fabricated traditions:

Sahih Bukhari, Book 60, Volume 6, Hadith 202:
Narrated Ibn Abbas: ‘’When the Prophet arrived at Medina, the Jews were observing the fast on ‘Ashura’ (10th of Muharram) and they said: This is the day when Moses became victorious over Pharaoh, On that, the Prophet said to his companion: You (Muslims) have more right to celebrate Moses’ victory than they have, so observe the fast on this day.’’

Note: The Prophet (saw) came to Medina in the first year of the Hijra (622 AD). As for Ibn Abbas, he was born three years before Hijra (619 AD), which makes him four years old when the Prophet (saw) ‘supposedly’ said this hadith. It’s quite ironic that a child of such age experienced the event of Jewish fasting and can explain the whole event such accurately later on. In the Science of Hadith, the narration of a four-year-old boy is generally not accepted.

Sahih Bukhari, Vol. 5, Book 58, Hadith 278:
Narrated Abu Musa: When the Prophet (saw) arrived at Medina, he noticed that some people among the Jews used to respect Ashura’ (i.e. 10th of Muharram) and fast on it. The Prophet (saw) then said: “We have more right to observe fast on this day”, and ordered that fasting should be observed on it.

Note: This man was not even present at the time when this so-called hadith was narrated. He was sent to Yemen by the Prophet (saw) to spread Islam. It is stated that there was no news of Abu Musa for more than a decade until following the conquest of Khaybar in the year of 628 (the seventh year after Hijra) when he came to Prophet Muhammad (saw) in Medina with more than fifty converts from Yemen including his two brothers Abu Ruhm and Abu Burdah. This was because the Prophet (saw) had sent him to Yemen to preach to his tribe. Hence, Abu Musa was not in Medina in the first year of Hijra, so how could he possibly narrate this hadith?

Sahih Muslim, Book 6, Hadith 2611:
Narrated Abu Hurairah: I heard the Prophet saying (saw) that ‘’The most excellent fast after Ramadan is God’s month, al-Muharram, and the most excellent prayer after what is prescribed is prayer during the night.’’

Note: Abu Hurairah also embraced Islam only some days before Khaybar  and was not seen during that time. He and Abu Musa came back from Yemen and joined the Prophet (saw) at Khaybar (which happened in the seventh year of Hijra), while the Prophet (saw) entered Medina in the first year of Hijra. How can you narrate a hadith when you yourself were not even there? Since Abu Hurairah and Abu Musa returned in Khaybar on 628 CE, it can be seen that they also weren’t present during the (Jewish) fasting issue.

Sahih Bukhari, Vol. 3, Book 31, Hadith 221
‘’Abd al-Rahman reported that he heard Muawiya Ibn Abu Sufyan delivering a sermon in Medina, when he came there (for Hajj). He delivered a sermon on the day of Ashura and said: People of Medina, where are your scholars? I heard the Messenger of Allah (saw) say on this very day: It is the day of ‘Ashura. Allah has not made fasting on This day obligatory for you but I am fasting. He who likes to observe fast among you should do so, and he who likes not to observe it may not observe it.’’

Note: Muawiya and his father Abu Sufyan became Muslims at the conquest of Mecca in the year of 630. How could he narrate a hadith from the Prophet (saw) seven or eight years before he became Muslim?

So now we come to the issue of when the Prophet (saw) entered Medina. The Holy Prophet (saw) did not enter Medina in Muharram. The Prophet (saw) entered Medina in Rabi al-Awwal. So if there was a fast that is supposed to be recommended, it shouldn’t be in Muharram, instead it should be in Rabi al-Awwal. It’s quite apparent that the narrators of the hadith in question confused the mathematics of the Calendar, which is why the fast (if it even exists), should be in the month of Rabi al-Awwal.

Despite all this, we see many people coming forward saying things like ‘’this is such an important Sunnah, we should follow this’’. You know what the irony of this is? No other Sunnah in the world has it being backed up with as much money as that which backs and encourages a fast on Ashura. See how many lectures, leaflets, articles etc. are produced annually on this matter, and how much money is made off of them. Have any of us ever seen leaflets or lectures as such about fasting in the month of Rajab? I certainly haven’t. But the tenth of Muharram, the printing press and photocopy machines all work at optimum efficiency. It’s ironic and sad at the same time. This shows that this is a political thing, originally designed to focus the attention away from the Martyrdom of Imam Hussain (as), and to consider it a blessed day. How can anyone stand on the Day of Judgment before the Prophet (saw) and consider the very day his Grandson was slaughtered, a blessed day?

Conclusion:

  1. The Bani Umayyah were successful in bringing fabricated traditions in Sunni hadith books, even their most ‘Sahih’ books like Bukhari and Muslim.
  2. In name of these Umayyad’s fabricated traditions, they started denying/neglecting the Sunnah of Prophet (saw) i.e. his sorrow and his mourning the calamities of Imam Hussain (as).
  3. In name of these Umayyad’s fabricated traditions, they deny the sorrow of Ashura and want to replace it with joy and happiness and declare it Eid.

The entire Muslim community has one choice:

  1. Either celebrate Ashura by fasting and celebrating in allegiance to the Jews of Medina or
  2. Observe the calamity that befell the Pure Progeny of the Prophet (saw) in a solemn and somber manner.

I rest my case.

أن إبليس رن أربع رنات حين لعن وحين أهبط وحين ولد رسول الله صلى الله عليه وسلم وحين أنزلت الفاتحة

Iblis cried loudly four times; first when Allah declared him as cursed, second when he was thrown out, third when the Prophet  (peace and blessings be upon him) was born and fourth when Surat al-Fatiha was revealed.

[Ibn Katheer’s al-Bidayah wan-Nihaya]

#CelebrateMercy -— Rabiʾ al awwal 1438: How the Prophet ate (ﷺ)

The Messenger of Allāh (ﷺ) ate whatever was available. His most beloved food was that which was ‘ala dafafin, which is defined as the multiplicity of hands upon the food (i.e., partaking of food with other people). When the table was set he (ﷺ) said, “In the name of Allāh, render the food favorable and praiseworthy and cause it to have the favor of Paradise.”

While he sat eating, he frequently joined his knees and feet just as he who prays, except that one knee was over the other knee and one foot over the other foot, and said, “I’m only a servant; I eat and sit as he does.”

He (ﷺ) did not eat very hot food, in regard to which he (ﷺ) said, “It is without blessing; verily Allāh did not feed us fire, therefore cool it.”  He ate whatever was within his reach, eating with his three fingers.  Sometimes he used a fourth finger but he did not eat with two fingers for he said, “That is the way ʾIblīs eats.”

He ate bread made of unsifted barley and cucumbers with dates and with salt. His favorite fresh fruit were the melon and the grape. He ate the melon with bread and sugar; he often ate it with dates, using his two hands.

His favorite food was meat, of which he (ﷺ) said, “It is beyond fame; it is the lord of food in this world and in the next; and if I were to ask Allāh to feed it to me every day, he would do so.” He (ﷺ) used to eat soup with meat and pumpkins. In regard to pumpkins, which he loved, he said, “It is the tree of my brother Yūnus.”

Prophet Muḥammad (ﷺ) never found fault with food. If he was pleased with it, he ate of it; if he disliked it, he neglected it; if he discarded it, he did not render it hateful to another person. He disliked the lizard and the spleen but did not declare them forbidden.

He (ﷺ) used to wipe clean the dish with his fingers saying, “The last portion of food is very much blessed.” Moreover he licked his fingers until they became red. He did not wipe his hand with a towel until he licked his fingers one by one, saying that he did not know in which morsel of food was the blessing.  When he finished he said, “Praise be to Allāh! Allāh, Thou art worthy to be praised.  Thou hast fed, sated, given drink, and quenched thirst; praise belongs to Thee, who cannot be denied, who is eternally present, and who is indispensable.”  When he ate bread and especially meat, he washed his hands vigorously and wiped his face with the excess water.

He used to drink in three portions, invoking Allāh thrice. When he finished he praised Allāh thrice. He sucked the water and did not gulp it.

Muḥammad (ﷺ) gave the excess of his food to him who was on his right side.

In his house he was more modest than his freed servants. He did not ask them for food, nor did he importune them with requests for food. If they fed him, he ate. He ate whatever they fed him, and drank whatever they gave him to drink. He often rose and took that which he ate and drank (i.e., he served himself).

Source: Iḥyāʾ ʿulūm al-dīn of Imām al-Ghazālī

theconsiousmuslim Rabiʾ al awwal 1435 series |

I | Description of the Prophet 

II | The Sweetness of Ṣalawāt 

III | Dome of the Rock and the intermediary piece

IV | “Qaṣīdat al-Burda -— Muḥammad came with Pure Light in the deep darkness of night…” 

V | The Blessed Lineage

VI | All of Beauty

VII | Heart Surgery 

Everything has been referenced where needed, if you have questions with regards to anything please do get in touch. 

May our every action be a means of nearness to Allāh and His Beloved Messenger Muḥammad ﷺ. Amīn.

_

“Verily, God and His angels bless the Prophet: [hence,] O you who have attained to faith, bless him and give yourselves up [to his guidance] in utter self-surrender!”

-— Qurʾān [33:56]

اللهم صل وسلم وبارك على سيدنا ومولانا محمد خير البرية، وعلى اله في كل لمحة ونفس عدد ما وسعه علم الله

“O Allāh, shower blessings, peace and mercy on our master and chief - Muḥammad, the best of creation, and his family, with every glance and every breath, as many times as the number of all things encompassed within the knowledge of Allāh.”

al-Fātiha

A Sin May Lead To Paradise

Imam Ibn al-Qayyim remarks, “If Allah wants good for His servant, He facilitates for him the means of repentance, remorse, submissiveness, need; provides him with assistance, and resort; ease for him means of imploring and supplication and open his eyes for collecting as much of good deeds as possible; the very sin he committed would be the threshold for bringing mercy till the point where the enemy of Allah (i.e. Shaytaan) says, “I wish I had left him and didn’t risk trapping him.”

This explains the statement of some of the Salaf, ” Indeed the servant could commit a sin, which will eventually lead to paradise and could observe a good deed which will lead to hell-fire. The audience wondered, “How could it be?

He dispelled their wonder and replied, “On one hand, one could commit a sin but still didn’t brush it off the memory; the sin is ever-present before the eyes which evokes various emotions of fear, dread, apprehension, remorse, even weeping, and extreme embarrassment before Allah. The person, at this moment, hangs his/her head with a broken heart for Allah. Ultimately, this very sin will be one’s ticket to happiness and success; it will be more beneficial than many acts of worship due to its pleasant consequences that conclude one’s journey to paradise.

On the other hand, one could make a good deed but insists on bragging and showing off about it, and keeps voicing it loudly: I did so and so repeatedly. Deep conceit and arrogance will gradually infiltrate to this person’s character if this attitude were to be maintained which will lead eventually to self-destruction. However, if Allah wills goodness for this person, He will afflict him with an ordeal that brings him to the knees, bents his neck, and extracts a feeling of shame out of him, but if Allah wills otherwise, He will abandon him until this conceit and arrogance eat him up; this abandonment marks the beginning of one’s destruction.

All the notably wise people unanimously agree that the core of success underlies in Allah’s support whereas destruction follows Allah’s abandonment to the individual. Whomever Allah wills good for, means of humility, resort, need to Allah will be eased for such individual. In addition, an evolving sense of spotting one’s errors, oppression and ignorance will be developed as well as a growing recognition of Allah’s bounties, generosity, mercy, and benevolence will be gained.”

[Al-Wabel as-Sayyib: Page: 8]

Translated by: Abdullah Ibrahim Omran al-Misri.

Rabi Al-Awwal 18, 1438. December 17, 2016

Altruism

Allah, the Wise, has said:

وَ يُوثِرُونَ عَلىَ اَنْفُسِهِم وَ لَوْ كاَنَ بِهِم خَصاَصَةٌ

“And prefer (the Mohajirs) over themselves though poverty may afflict them.” [97]

The Holy Prophet (s.a.w.) said:

اَيُّما اِمرِئٍ اِشتَهىَ شَهوَةً فَرَد شَهوَتَهُ وَ آثَرَ عَلىَ نَفسِهِ غُفِرَ لهُ

“One, who covets something, (but) suppressing his desire gives others preference over himself, shall have his sins forgiven.” [98]

The highest degree of generosity and munificence is altruism. An altruistic person, despite having his own acute needs and necessities, makes a sacrifice by giving others preference over himself.


Even the act of giving alms occupies a lower rank than altruism. Attaining the pleasure of Allah plays a pivotal role in it. If a person, in an effort to save the life of a drowning person, gets drowned himself, the commendation from the Lord for this self-sacrifice, is a thousand times more than that for the alms which he pays out.

1 - The Altruistic Slave

A'bdullah Ibn Ja’far, the husband of Hadhrat Zainab (a.s.) was a person whose generosity was unparalleled. Once, as he happened to pass by a palm-plantation, he noticed a slave working there. At that very moment, the slave’s food was brought and handed over to him. As he was about to start his meal, a hungry dog came before him, wagging its tail.

The slave placed a portion of his food before the dog and the animal immediately ate it up. The slave put some more food in front of the dog and before long it was eaten too. This continued till he had given his entire food to the dog.

A'bdullah, who had been witnessing the incident, asked the slave, “What is your daily ration of food?”

“The amount which you have just witnessed,” the slave answered.

“If that is the case, why then did you give the dog preference over yourself?” enquired A’bdullah.

“This dog had come from afar and was hungry and I did not deem it appropriate to drive him away in that state of hunger.”

“With what will you satiate yourself today?”

“I shall overcome my hunger by patience and steadfastness,” the slave explained.

A'bdullah, observing the slave’s selflessness and altruism, thought to himself that the slave was more generous than himself. By way of commendation and compensation for his altruism, A’bdullah purchased the slave and the plantation from the owner, freed the slave and finally gifted the entire plantation to him.[99]

2 – The Incident of the Mosque of Merv

Abu Muhammad Azdi narrates: 

When the mosque of Merv caught fire, the Muslims assumed that it was the work of the Christians and retaliated by setting their houses ablaze.

When the king came to know of this act, he ordered those involved in the incident to be arrested and punished. He ordered that the culprits should face one of three types of punishment - death, severing of a hand or whipping. Each punishment was to be written on a small piece of paper which was then placed in a box. Every guilty person was required to draw a piece from the box and would be subjected to the punishment written on it.

When one of these people picked and read his paper, he broke down in tears because his sentence was the death penalty.

A young boy, who appeared to be happy as he was to be punished with lashes, asked the distressed person:

“Why are you agitated and weeping? These punishments should not be a problem in the path of serving the religion.”

The first person responded, “We have served our religion and therefore do not fear death, but the truth is that I have an old mother, and since I am her only son, she is entirely dependant upon me. When she hears about my death, she will not survive.”

Having heard this, the youth reflected for a while and then said, “Neither is my mother alive nor do I have an attachment with anyone. Let us exchange our punishment so that I get killed instead of you and you face the lashes, after which you can return home to care for your mother.”

The two exchanged their punishment; the youth was killed, while the other person, after being lashed, returned home to his mother.[100]

3 – The Battle of Yarmuk (Tabuk)

In the battle of Yarmuk, a group of Muslim soldiers would go out for battle everyday. After a few hours of confrontation, the unhurt and those who had minor injuries would return, while the wounded or dead would be left on the battlefield.

Hudhaifah U’dwi, recounts:

One day, my cousin, together with some other soldiers, set out for the battlefield. Unfortunately, after the conclusion of the day’s battle, he failed to return. Picking up a container of water, I set out for the battlefield, hoping to provide him with a drink in case he happened to be alive.

After searching for sometime, I found my cousin who was barely alive. I stooped down beside him and asked him if he needed some water. He nodded. At that very moment, another soldier, who lay near him, heard me and then sighed loudly to indicate that he was very thirsty.

My cousin signalled to me to provide water to the soldier first. As I went to attend to the injured soldier, I realized that he was Hishaam Ibn A’as. I asked him whether he needed water.He signalled in the affirmative. Instantaneously, another injured soldier demanded water and Hishaam too refused to drink the water before the other soldier had drunk it. I moved towards the third soldier, but just as I reached him, he breathed his last. Returning to Hishaam, I observed that in this ensuing period, he too had died. I hastened towards my cousin, only to find him dead too![101]

4 – A'li (a.s.) in Place of the Holy Prophet (s.a.w.)

When the leaders of Quraish realised that the inhabitants of Madinah had pledged their loyalty to the Prophet, their hatred towards him intensified. Consequently, their leaders decided that on the eve of the first of Rabi’ al-Awwal, one brave person from every tribe would gather together, besiege the Prophet’s house and kill him as he lay asleep in his bed.

God divulged their sinister plan to the Prophet, who said to Amirul Mu'mineen (a.s.):

“As the polytheists intend to murder me tonight, God has ordered me to migrate. Will you sleep in my place so that they do not find out that I have gone?”

“O’ Prophet of Allah! Will you remain alive and well if I do this?” A’li (a.s.) asked.

The Holy Prophet (s.a.w.) confirmed that he would. Hearing this, Amirul Mu’mineen’s (a.s.) face lit up with delight and he fell down in prostration of thanksgiving (to the Almighty Lord). He then said, “May my life be sacrificed for you! Go wherever God has ordered you to go; if you need me to do any work for you, just command me, and I shall unconditionally perform it, and from God I seek grace and success.”

The Holy Prophet (s.a.w.) took A'li (a.s.) in his arms, wept profusely and entrusted him to the protection of Allah. Then, Jibraeel took the Holy Prophet (s.a.w.) by the hand and led him out of the house and towards the cave of Thaur.

That night, Amirul Mu'mineen slept in the Holy Prophet’s (s.a.w.) bed and covered himself with his cloak.

The infidels had initially intended to attack the house in the darkness of the night, but Abu Lahab, who was also with them, advised against it saying that it was night and the women and children were asleep. He told them to wait till morning. When morning dawned, they rushed into the house only to find A'li (a.s.) in the Prophet’s bed. They asked him where Muhammad was.

“Did you leave him with me (that you now ask me about him)? You wanted to get rid of him (and so) he has gone away himself,” he retorted.

They left A'li (a.s.) and set off in pursuit of the Holy Prophet (s.a.w).[102]

However, it was as a result of this act of self-sacrifice on the part of A'li (a.s.), that the Holy Prophet (s.a.w.) remained alive and unharmed. God revealed the following verse on this occasion. It pertains to Ali (a.s.)

And among men is he, who sells himself to seek the pleasure of Allah; and Allah is Affectionate to the servants.[103]

5 – The Self-Sacrifice of Haatim Taai

Once, there was a severe famine in the place where Haatim Taai was staying. The provisions had dwindled until there was nothing left and the people were suffering intense hunger and hardship.

Haatim’s wife narrates:
One night, there was not a morsel to be found in our house. Haatim, my two children, A’di and Safaanah and myself, found that we could not sleep due to our hunger. 

With great difficulty, Haatim put A’di to sleep while I did likewise with Safaanah. Haatim then began to narrate a story with the intention of putting me to sleep, but the intensity of hunger kept me awake. All the same, I pretended to be so fast asleep that even when he called out to me several times, I did not reply back.

Haatim had been gazing into the desert from a hole in the tent, when he noticed a silhouette, advancing towards us. As it came nearer, Haatim realised that it was a lady and called out:

“Who is it?”

The lady bemoaned, “Haatim, my children are howling like wolves owing to their hunger.”

Haatim told the woman not to worry, as he would remove their hunger. Hearing this, I got up from my place and asked him how he would do it.

He said, “I shall feed every one.”

He then proceeded towards the only horse which we possessed and which we utilized to transport our belongings. He sacrificed it and gave a portion of it to the lady saying:

“Cook it and feed it to your children.” Turning to me, he said, “Awaken the children so they can eat too." 

After a short while, he added, "It is a great shame to eat while others sleep beside you with an empty stomach.”

He proceeded to wake them up himself. Everyone ate the meat, except Haatim, who sat and derived pleasure out of watching them eat.[104]



Notes:
[97] Holy Qur'an, ch. Al-Hashr (59), vs. 9.
[98] Jaame’ al-Sa'adaat, vol. 2, pg. 118.
[99] Hikaayat-ha-e-Shanidani, vol. 5, pg. 114; Al-Mahajjah al-Baidhaa, vol. 6, pg. 80.
[100] Namunah-e-Ma'arif, vol. 2, pg. 435; Mustatraf, vol. 1, pg. 157.
[101] Daastaan-ha Wa Pand-ha, vol. 1, pg. 173; Mustatraf, vol. 1, pg. 156.
[102] The Holy Prophet (peace be upon him and his holy progeny) remained in the Cave of Thaur for three days and on the fourth day proceeded towards Medinah, entering it on the 12th of Rabi’ al-Awwal in the 13th year after the proclamation of Prophethood, and from this migration commenced the Islamic calendar.
[103] Holy Qur'an, ch. Al-Baqarah(2), vs. 207.وَ مِنَ النَاَسِ مَن يَّشْرٍي نَفْسَهُ ابْتِغاَءَ مَرْضاَتِ اللهِ وَ اللهُ رَؤُفٌ بِالْعِباَد
[104] Raahnama-e-Sa’adat, vol. 2, pg. 350; Safinah al-Bihaar, vol. 1. pg. 208.

Rabiʾ al awwal Day 29 | “Love the beloved , because he loves you…”

Love for the Prophet ﷺ is in truth pain, but it is such a sweet pain that you want more and more. Loving the Prophet ﷺ will break your heart; you will yearn to be with him ﷺ, speak with him, just sit and look at him ﷺ. It is this very love that caused his companion Abū Bakr as-Șiddīq to die early, he died from a broken heart, he couldn’t stand to be away from the Prophet ﷺ, he would weep for him ﷺ. It is this very love that made ‘Umar ibn al-Khaṭṭāb lose his mind, he said he would cut anyone’s head off that said the Prophet ﷺ was dead. It’s this very love that caused his beloved daughter, the master of all women, Fāṭimah (as) to shed tears when hearing he would die, but she laughed when she heard she would join him. It was this very love that at first drove Bilāl al-Habashī away from Madīnah after the Prophet ﷺ demise, but then made him return too. It’s this very love that turned the murderous heart of Fudhala into one that overflowed with love for the Messenger of Allāh ﷺ within a fraction of a second. It is however important to remember that this love is not limited to human souls, what of the tree that wept when the Prophet ﷺ took to the pulpit?

I could go on, and on with more examples, but I think you get my point.

They all loved him ﷺ, and we all love him ﷺ because he ﷺ loved them and he ﷺ loves us. Often it is said that we complete our dīn when we marry, but we forget that our status as a believer is complete only when we love Muḥammad ﷺ more than our wives, our children, ourselves, more than anything.

And how can we cannot love him ﷺ? Our entire understanding of Islam is because of him ﷺ, our realisation of Allāh comes from him too. We are because he ﷺ was, and still is.

There was a man by the name of ʿAbd Allāh, he would often become so drunk that he had to be brought staggering through the streets before the Prophet ﷺ to be sentenced for public drunkenness, and each time, the Prophet ﷺ would rule to have the prescribed punishment carried out. This was a common occurrence, after one such episode once ʿAbd Allāh had left after being sentenced, one of the companions declared,

“O Allāh curse him! How often he is summoned for this!” 

The Prophet ﷺ rebuked that Companion, saying: “Do not curse him, for I swear by Allah, if you only knew just how very much indeed he loves Allah and His Messenger.” [Ṣaḥīḥ al-Bukhārī]

He ﷺ loved us dearly, so much so that it is difficult to comprehend and fathom. He ﷺ yearned to meet us. It is through his intercession that some of us will enter heaven. Countless aḥādīth exist about the importance of loving him ﷺ, and his entire life is a tribute to how much he loved us. He ﷺ would stand all night in prayer for us, he went to the highest heavens several times asking Allāh to lower the number ṣalāh incumbent on us. He was always thinking and praying for us.

His concern and love for us is stated in the Qurʾān:

“A Messenger has come to you from among yourselves. Your suffering is distressing to him; he is deeply concerned for you; he is gentle and merciful to the believers.” [9:128]

He ﷺ isn’t just concerned for us, he is deeply concerned, to such an extent that it distresses him, it hurts him ﷺ.

When we can find ourselves in a moment of weakness, a moment where you feel utterly inadequate, as if you don’t matter, you feel alone; it is at this time that we should remember that the Prophet ﷺ prayed for us with an overwhelming sense of love, mercy, and selflessness.

“Our love for the Prophet ﷺ hasn’t even reached the required threshold. How can some say it’s exceeding the limit?” -— Ḥabīb Alī al-Jifrī

“The title of the Holy Prophet of Islam is Ḥabīb-Allāh, the Beloved of God, love for the Prophet ﷺ could be described as the great transformative emotion of Islam.”  -— Shaykh ʿAbd al-Ḥakim Murad

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اللهم صل وسلم وبارك على سيدنا ومولانا محمد خير البرية، وعلى اله في كل لمحة ونفس عدد ما وسعه علم الله

#TheKnowers: Imām Ḥasan al-Baṣrī

Born a few years after the passing of the Prophet (ﷺ) was an extremely elegant preacher, an outspoken critic of the political elite, a true paragon of what it meant to be a pious Muslim. His presence was needed at a deeply turbulent time, he is remembered now as one of the first notable spiritual masters. He would weep when recalling the ḥadīth of the crying tree stump saying: 

“O servants of God! The stump of the date palm tree wept for the Messenger of God, out of a longing to be with him. You should have a greater yearning to meet him.” [Shifāʾ of Qaḍī ‘Iyāḍ]