Shamā'Il (Characteristics) of Muhammad (Saw) (The Prophet's Smile)

Qabeelah Nurayn 1he lrophet's 8mile: 1he characteristics ol the lrophet 1he lrophet's 8mile: 1he characteristics ol the
mile: 1he characteristics ol the lrophet 1he lrophet's 8mile: 1he characteristics ol the lrophet 1he lrophet's 8mile: 1he characteristics ol the lrophet
8eptember 24-26, 2010 8haykh Yaser lirjas
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letter than you my eyes have never laid upon
and more beautilul than you no woman has given birth to
it is as il you were born lree lrom every deliciency
or it is as il you were created as you yoursell had pleased."

1his poetry is by lassan ibn 1haabit.

A }ewish man who was on top ol his house saw the lrophet (sa| A||anu a|ayni wa sa||am), Abu
lakr As 8ideeq, and their guide coming towards Yathrib. le said, Your man is coming!"
lveryone in the town, muslim and non-muslim, came to see the lrophet (sa| A||anu a|ayni wa
sa||am), but the crowd was conlused because they could not recognize him. Abdullah ibn
8alaam (a }ewish rabbi) came and he said, when l saw his lace, l knew his lace was not the lace
ol a liar."

we are obligated to love the lrophet (sa| A||anu a|ayni wa sa||am). No one will have true cman
until he loves the lrophet (sa| A||anu a|ayni wa sa||am) more than his parents, his children, and
all ol mankind.

1he best guidance is the guidance ol muhammad (sa| A||anu a|ayni wa sa||am). 8urah Al Qalam
(68:4): lndeed, you (muhammad (sa| A||anu a|ayni wa sa||am)) are on an exalted standard ol
character." Anas (raJni A||anu 'annu) said: l served the lrophet (sa| A||anu a|ayni wa sa||am) lor
ten years, and he never asked why l did something or why l did not do something."

Anas was walking and saw children playing. le watched them and then he began playing with
them. le lelt someone's hand on his backJneck and then a voice said, where did l send you7"
le said he never lelt a silk solter than the hand ol kasulAllah (sa| A||anu a|ayni wa sa||am).

1he lrophet (sa| A||anu a|ayni wa sa||am) was a human being. ln 8urah lussilat (41:6), Allah
(suunananu wataà|a) says, 8ay (O muhammad (sa| A||anu a|ayni wa sa||am)), 'l am but a human
being like you.'"

lollowing the example ol the lrophet (sa| A||anu a|ayni wa sa||am):
- le was very humble and natural
when people came to madinah and into the masjiJ, they could not distinguish him lrom
his companions.
Adiyy ibn latim was an Arab christian leader, and to honor the lrophet (sa| A||anu
a|ayni wa sa||am), he invited him to his house. le gave him his small mattress to sit on,
and the lrophet (sa| A||anu a|ayni wa sa||am) sat on the lloor. when he saw that, he said
that he knew he was like any man. le embraced lslam alterwards.
- le wore whatever was available. le always wore perlume. le ate whatever was
available.

lt is our duty to protect the honor ol the lrophet (sa| A||anu a|ayni wa sa||am). many ol us know
the sccran, which is the history, but this class locuses on the human side ol the lrophet (sa|
A||anu a|ayni wa sa||am) and his personality. A man aided the lrophet (sa| A||anu a|ayni wa
sa||am) on a journey, and he said to ask or wish lor something in order to reward him. 1he man
said, Ya kasulullah, l want to be with you in al-}annah." 1he lrophet (sa| A||anu a|ayni wa
sa||am) said, can you wish lor something else that l can guarantee lor you7" 1he man said,
1his is what l want." 1he lrophet (sa| A||anu a|ayni wa sa||am) said, 1hen help me to assist you
Qabeelah Nurayn 1he lrophet's 8mile: 1he characteristics ol the lrophet 1he lrophet's 8mile: 1he characteristics ol the lrophet 1he lrophet's 8mile: 1he characteristics ol the lrophet 1he lrophet's 8mile: 1he characteristics ol the lrophet
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achieve that by making much sujccJ." ll Allah (suunananu wataà|a) grants this wish, then he
will be in Al lirdous Al 'Ala.

can you see the lrophet (sa| A||anu a|ayni wa sa||am)7 when you love someone, you have the
image ol that person in your mind. 1his class will help us to live with the lrophet (sa| A||anu
a|ayni wa sa||am) and relute the erroneous allegations against the lrophet (sa| A||anu a|ayni wa
sa||am).

8ection 1 8ection 1 8ection 1 8ection 1 | || | love ol the lrophet love ol the lrophet love ol the lrophet love ol the lrophet

(1a) 1rue love

1here are more than 60 words in Arabic lor 'love.' A common saying out ol love lor the lrophet
(sa| A||anu a|ayni wa sa||am) is 'l sacrilice my parents lor you' (liguratively).

8ay: ll your lathers, your sons, your brothers, your wives, your kindred, the
wealth that you have gained, the commerce in which you lear a decline, and
the dwellings in which you delight are dearer to you than Allah and lis
messenger, and striving hard and lighting in lis cause, then wait until Allah
brings about lis uecision (torment). And Allah guides not the people who are
rebellious." [Al-1awbah: 24]

None ol you truly believes until l am more beloved to himsell than his parents,
his children, and all ol mankind." [lukhari and muslim]

Lmar (raJni A||anu 'annu) said, Ya kasulullah, l love you more than anyone except
mysell." 1he lrophet (sa| A||anu a|ayni wa sa||am) replied, No, ya Lmar, it is not
enough." Lmar said, ln that case, you are more beloved to me than anyone." 1he
lrophet (sa| A||anu a|ayni wa sa||am) said, lt is enough now, ya Lmar."

1here are three qualities lor which anyone who is characterized by them will
relish the sweetness ol laith: he to whom Allah and lis messenger are dearer
than all else, he who loves a man lor Allah's sake alone, and he who has a great
abhorrence ol returning to disbeliel alter Allah has rescued it lrom him, as he
has ol being cast into the lelllire." [lukhari and muslim]

1he messenger (sa| A||anu a|ayni wa sa||am) is more concerned about the believers than they are
about themselves. ladeeth: my example and your example is that ol man that lit a lire in the
desert and all the insects come and lall into the lire. And l'm holding tight to your waist
(liguratively) and you choose to slip out ol my hand."

(1b) why love the messenger7

1. Allah has commanded us to love him

2. Allah loves him
ladeeth: Allah has taken me as a kna|i| just as he took lbrahim as a kna|i|." kna|i| is
higher than nauiu. ls it proper to call the lrophet (sa| A||anu a|ayni wa sa||am) 'Ya
labibi'7 Yes, but it is better to call him kna|i|.

!

!. lis beautilul character and impeccable manners
we lollow him (sa| A||anu a|ayni wa sa||am). 8ay to them, 'll you truly love Allah, then
lollow me.'" A requirement to lullill love is to lollow and obey.

4. None ol us will be able to truly emulate him till we love him

. 1he struggles he went through to make sure lslam would reach us today

6. lis love and concern lor us

. A person will be raised with those whom he loves
A man came to the lrophet (sa| A||anu a|ayni wa sa||am) and said that someone loves
some people, but he knows that he will not reach their level. (le was hinting at himsell
and asking what he could do). 1he lrophet (sa| A||anu a|ayni wa sa||am) gave him the
good news.

(1c) 8igns ol love lor lim

1. lmitating and emulating him

2. loving what he loves
Anas (raJni A||anu 'annu) saw the lrophet (sa| A||anu a|ayni wa sa||am) eating squash or
pumpkin (aJ-Juua) and ever since then, he loved it. A lorm ol iuaaJan is to love what he
loved out ol remembrance and lollowing and emulating him.

!. loving that with which he was sent (the Quran and 8unnah)

4. lrequently sending sa|an and sa|am upon him

. loving those whom he loved and those who love him
Abu lakr - his closest companion
Aisha - his most beloved wile
we love them out ol their relationship to the lrophet (sa| A||anu a|ayni wa sa||am).

6. lrequently remembering his lile and ways
Observing the na|a| and naram.
AJknar - when we wake up, when we eat, when we walk in the masjiJ, when we drive,
our cars etc.

. lncouraging others to study his lile and lollow his way
lart ol our duty is to advocate lor the message ol the lrophet (sa| A||anu a|ayni wa
sa||am).

(1d) lis kights Lpon Ls

1. 1o believe in him and everything he came with
ll there is a challenge to your intellect, lollow him and seek to understand.

2. 1o obey him and make him a relerence point in our disputes
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many people come together in marriage upon the sunnah but separate in the courts.
8urah An Nisa: ll you dispute about anything, then reler it to Allah and lis
messenger." Az-2ubayr ibn al Awwam disputed with a man lrom the Ansar over the
water level on their land. le said, lold on to the water until it reached this level and
then release it." 1he man lrom the Ansar did not like it, and said, ls it because he is
your cousin7" 1he lrophet (sa| A||anu a|ayni wa sa||am) was very angry and said il this is
the case, allow it to go to this level (it was now at a higher level, which was his right but
he was trying to help the other man).

!. 1o study his lile

4. 1o lollow his way and emulate him

. 1o send sa|an and sa|am upon him

6. 1o honor, love, and respect him

. 1o delend him
ln many muslim countries, they protest and demonstrate, and people may be killed.
1he lrophet (sa| A||anu a|ayni wa sa||am) used to get angry, but he would channel it into
positive ways and means.

8ection 2 | 8ection 2 | 8ection 2 | 8ection 2 | 1he Names ol the lrophet 1he Names ol the lrophet 1he Names ol the lrophet 1he Names ol the lrophet

(2a) 1he lraised One

1he name muhammad is the derived object lrom the verb 'nammaJa' ( ) which means 'to
praise exceedingly.' 1hus, he is the one who is praised exceedingly. 8cholars oller the
lollowing reasons as to why:
- le is the most praised by Allah and the angels
- lis name is mentioned in the aJnan and sa|an, which are repeated lrequently
throughout the day
- lis name would go on to be the most used

A| latina - all praise

Ahmad - the one who is the most praised. le is the one who praises Allah the most.

(2b) 1he 8tory lehind lis Name

1he books ol seerah mention that the lrophet (sa| A||anu a|ayni wa sa||am) was named by his
grandlather, Abdul muttalib. when Abdul muttalib was asked why he named his grandchild a
name unknown by his relatives and the people, he responded, l hope that he will be one who is
praised in the heavens and earth."

lt was an almost unknown name amongst the Arabs.

lis kunya: Abu Qasim. ln Arab tradition, men and women called each other by the name ol the
eldest son. lis lirst son was named Qasim.


1he musnrikccn tried to insult, deride, and ridicule him by calling him a slight variation ol his
name.

(2c) lis lineage

muhammad ibn Abdullah ibn Abdul muttalib (8haybah) ibn lashim, 9'Amr) ibn Abdmunal
(Almughirah) ibn Qusayy (2ayd) ibn lilab ibn murrah ibn la'b ibn lu'ayy ibn ohalib ibn lahr
(Quraysh) ibn malik ibn An-Nadr (Qays) ibn linanah ibn lhuzayman ibn mudrikah (Amir) ibn
llyas ibn mudar ibn Nizar ibn ma'ad ibn Adnan.
keported by lukhari

lbn Al Qayyim mentions that the scholars are in agreement, up and until Adnan. 1herealter,
they diller not only on the names, but also on the number separating him and lrophet lbrahim
(a|ayni sa|aam).

(2d) lis Other Names

A principle in the Arabic language states, 1he more names an object has, the more prestigious
and magnilicent it is." lased on this principle, we realize why Allah and the uay ol }udgment
have so many names.

when it comes to the names ol the lrophet (sa| A||anu a|ayni wa sa||am), scholars have attempted
to enumerate them. lmam Al 8uyuti came up with roughly 00 dillerent names. whereas the
maliki scholar lbn Al Arabi lists close to a thousand dillerent names lor the lrophet (sa| A||anu
a|ayni wa sa||am).

lere is a small glimpse into those names:
lt is related that }ubayr ibn mu'tim said that the messenger ol Allah (sa| A||anu a|ayni wa sa||am)
said, l have live names: l am VunammaJ and AnmaJ. l am a| Vani, the lllacer by whom Allah
will ellace disbeliel. l am a| uasnir, the gatherer, alter whom people will be gathered, and l am
a| 'Aiu, there will be no lrophet alter me." [lukhari]

muhammad and Ahmad are both mentioned in the Quran.

ln the lirst volume ol lbn Al Qayyim's book 2a'd al ma'ad (lrovision ol the 1raveler) gathered
some names, which some say are attributes and not names:
- A| Vutawaki|
- messenger ol 1auuan
- Nauiyy a| kanma
- A| latin (conqueror ol makkah)
- A| Amin
- A| sayyiJ a| wa|iJ ibn Adam
- 1a ua and Ya 5ccn - some mujasirccn say that these are names ol the lrophet (sa| A||anu
a|ayni wa sa||am), which is a minority opinion

Are we allowed to use the kunya Abu Qasim7 ln lukhari, there is a hadeeth where the lrophet
(sa| A||anu a|ayni wa sa||am) said to name children alter him but not to use his kunya. lmam
8hali'ee said it is prohibited until the uay ol }udgment to use the kunya Abu Qasim. 1he
majority debated the authenticity or say that it was only during the lile ol the lrophet (sa|
A||anu a|ayni wa sa||am) to avoid conlusion.
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(2e) lis mention in the 8criptures
(.c.i) 1nc quran

muhammad is no more than a messenger, and indeed (many) messengers have
passed away belore him. ll he dies or is killed, will you then turn back on your
heels (as disbelievers)7 And he who turns back on his heels, not the least harm
will he do to Allah, and Allah will give reward to those who are gratelul." [Al
lmran: 144]

1his ayan was revealed at Lhud when the companions thought the lrophet (sa| A||anu a|ayni wa
sa||am) was dead.

muhammad is not the lather ol any ol your men, but (he is) the messenger ol
Allah, and the 8eal ol the lrophets, and Allah has lull knowledge ol all things."
[Al Ahzab: 44]

what is the meaning ol this ayan7
- lt is incorrect that it means all ol his children died.
- 1he cancellation ol the adoption system - relerring to 2ayd ibn laritha
- All ol the people who attribute themselves to the lrophet (sa| A||anu a|ayni wa
sa||am) go through latima and Ali ibn Abi 1alib

And those who believe and do righteous deeds and believe in what has been
sent down upon muhammad - and it is the truth lrom their lord - le will
remove lrom their misdeeds and rectily their condition." [muhammad: 2]

muhammad is the messenger ol Allah, and those who are with him are strong
against unbelievers, mercilul among themselves. You see them bowing and
prostrating [in prayer], seeking bounty lrom Allah and [lis] pleasure. 1heir
mark is on their laces lrom the trace ol prostration. 1hat is their description in
the 1orah. And their description in the oospel is as a plant which produces its
ollshoots and strengthens them so they grow lirm and stand upon their stalks,
delighting the sewers - so that Allah may enrage by them the disbelievers.
Allah has promised those who believe and do righteous deeds among them
lorgiveness and a great reward." [Al lath: 29]

And [mention] when }esus, the son ol mary, said, 'O children ol lsrael, indeed l
am the messenger ol Allah to you conlirming what came belore me ol the
1orah and bringing good tidings ol a messenger to come alter me, whose name
is AnmaJ.' lut when he came to them with clear evidences, they said, '1his is
obvious magic.'"

muhammad: 4 times in the Quran
Ahmad: 1 time in the Quran. 'lesa (a|ayni sa|aam) named him this in the Quran.


(.c.ii) 1nc 1cran anJ 6cspc|s

According to the }ews and christians, muhammad is not mentioned in their books. ln 8ahih
lukhari, in a hadith ol Amr ibn Al 'As: 1he lrophet (sa| A||anu a|ayni wa sa||am) was mentioned
by name in the 1orah, but they changed the name.

And the lord said unto me, '1hey have well spoken that which they have
spoken. l will raise them up a lrophet lrom among their brethren like unto
thee, and will put my words in his mouth, and he shall speak unto them all that
l shall command him. And it shall come to pass that whosoever will not
hearken unto my words which he shall speak in my name, l will require it ol
him.'" [ueuteronomy 18:1-19]

And when they give the book to one who cannot read, saying 'kead this,' he
says, 'l cannot read.'" [lsaiah 29:12]

Nevertheless l tell you the truth. lt is expedient lor you that l go away, lor il l
go not away, the comlorter will not come unto you, but il l depart, l will send
him unto you." [}ohn 16:]

1he disciples answered, 'O master, who shall that man be ol whom you speak,
who shall come into the world7' }esus answered with joy ol heart, 'le is
muhammad, messenger ol ood, and when he comes into the world, even as the
rain makes the earth to bear lruit when lor a long time it has not rained, even
so shall he be occasion ol good works among men, through the abundant mercy
which he shall bring. lor he is the white cloud lull ol the mercy ol ood, which
mercy ood shall sprinkle upon the laithlul like rain." [larnabas 16!]

muslim sources say the book ol larnabas explicitly used the name ol the lrophet (sa|
A||anu a|ayni wa sa||am) but the christians now deny this was ever a part ol the lible.

}esus answered, lelieve me, larnabas, that every sin, however small it be, ood
punishes with great punishment, seeing that ood is ollended at sin. wherelore,
since my mother and my laithlul disciples that were with me loved me a little
with earthly love, the righteous ood has willed to punish this love with the
present griel, in order that it may not be punished in the llames ol hell. And
though l have been innocent in the world, since men have called me 'ood,' and
'8on ol ood,' ood, in order that l be not mocked ol the demons on the uay ol
}udgment, has willed that l be mocked ol men in this world by the death ol
}udas, making all men to believe that l died upon the cross. And this mocking
shall continue until the advent ol muhammad, the messenger ol ood, who,
when he shall come, shall reveal this deception to those who believe in ood's
law." laving thus spoken, }esus said, you are just, O lord our ood, because to
you only belongs honor and glory without end." [larnabas 220]

look by catholic lriest }ell childers: Answering the Attempt to lind muhammad in liblical
lrophecy

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keview
ls it permissible to call the lrophet (sa| A||anu a|ayni wa sa||am) nauiu"7 Yes, it is permissible. lt
is better to call him kna|i|. 1he lrophet (sa| A||anu a|ayni wa sa||am) said in a hadeeth in 8ahih
muslim live days belore he passed away, l do not accept (i.e. l am innocent J lree) lrom... Allah
chose me to be a kna|i| like le chose lbrahim to be a kna|i|. ll l could choose a kna|i| lrom
amongst you, l would choose Abu lakr." lt is a higher degree or level ol love to call him kna|i|.

8igns that you love the lrophet (sa| A||anu a|ayni wa sa||am): emulate him J lollow his example,
send sa|awat upon him, love those whom he loved (Aisha, his lamily, his companions), delend
him.

1he lrophet (sa| A||anu a|ayni wa sa||am) had many names, including: a| amin, muhammad,
Ahmad, A| uasnr, A| Aau. 1hese are not specilic names ol the lrophet (sa| A||anu a|ayni wa
sa||am) but are names derived lrom attributes ol the lrophet (sa| A||anu a|ayni wa sa||am). ln one
hadeeth, he named himsell by live names. Other names have been given by other people.

what is the dillerence between muhammad and Ahmad7 muhammad means the praised one.
Ahmad means the one who praises a lot. low is his name praised7 1he aJnaan is called all over
the world, the tasnannuJ. low do we explain the meaning 'the one who praises a lot'7 le (sa|
A||anu a|ayni wa sa||am) praised Allah (suunananu wataà|a) more than anyone else. lor example,
he would say a|namJu|i||an in almost every allair (i.e. alter waking up, belore eating, belore
giving a speech).

what is the kunya ol the lrophet (sa| A||anu a|ayni wa sa||am)7 Abu Qasim.
can you call yoursell Abu Qasim7 1he majority ol the juana said yes, but lmam 8hali'ee said
that it is prohibited because people were known by their kunyas and it was conlusing il people
had the same kunya. (Alter the death ol the lrophet (sa| A||anu a|ayni wa sa||am), this is no
longer a cause lor conlusion).

ln the Quran: 4 times by the name muhammad and one time by Ahmad (he was called this by
'lesa (a|ayni sa|aam)).

You1ube: 1he lrophet in the 1orah, 1he Absolute 1ruth about muhammad in the lible.

8ection ! | 8ection ! | 8ection ! | 8ection ! | 1he characteristics ol the lrophet ( 1he characteristics ol the lrophet ( 1he characteristics ol the lrophet ( 1he characteristics ol the lrophet (sa| sa| sa| sa| A||anu a|ayni wa sa||am A||anu a|ayni wa sa||am A||anu a|ayni wa sa||am A||anu a|ayni wa sa||am) )) )

looks on this topic in lnglish: Al 8hama'il by lmam At 1irmidhi, 2a'd Al ma'ad (1he lrovision
ol the 1raveler) by lbn Al Qayyim, 1he lersonality ol Allah's messenger by Abdulwaheed lhan

(!a) 1he muhammadan characteristics

Asn-snamaì| munammaJiyyan is a study ol the characteristics, traits, and attributes ol the
lrophet (sa| A||anu a|ayni wa sa||am). 1hese characteristics include, and are not restricted to, his
physical demeanor, his characterJmanners, and those things which were exclusive to him.

ln the Arabic language, we call these asn-snamaì| munammaJiyyan. 1here is a book translated
into lnglish written by lmam At 1irmidhi, which is a collection ol ahadeeth.

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1he categories ol characteristics are:
1. lis physical demeanor (kna|iyyan): how he looked, his lace, his body, his hair,
everything related to his person and lilestyle
2. lis characters and manner (knu|cciyyan): this includes his manners and dealing with
the people, children, his wives, and lriends, his character as a lamily man
!. lxclusive to him (knasaaìs): 1his can be divided lurther into categories. 8ome are
related to him as a prophet lor his ummah and also as a prophet among the other
prophets.

(!b) low does the 5namaì| diller lrom 5ccran7

1he 5ccran is a detailed study ol the lile ol the lrophet (sa| A||anu a|ayni wa sa||am), usually lrom
the angle ol chronological events. whereas the 5namaì| are void ol chronology and locus more
on who the lrophet (sa| A||anu a|ayni wa sa||am) was as an individual. lt is quite common lor a
book ol sccran to have a section on the 5namaì| ol the lrophet.

5namaì| is a specilic chapter lrom the sccran ol the lrophet (sa| A||anu a|ayni wa sa||am).
lowever, in the sccran, you lollow the chronological order ol his lile (sa| A||anu a|ayni wa sa||am)
and begin lrom belore he was born, and everything is put in a historical context. ln the
snamaì|, you lollow the traits regardless ol the chronological order or historical context. 1he
main locus ol the study ol the snamaì| is the characteristics ol the lrophet (sa| A||anu a|ayni wa
sa||am) regardless ol the historical context.

Also, usually the sccran locuses on the role ol the lrophet (sa| A||anu a|ayni wa sa||am) as a
messenger. 1he snamaì| locuses on the lrophet (sa| A||anu a|ayni wa sa||am) as a human being.
1his study is lor you to attach yoursell to the lrophet (sa| A||anu a|ayni wa sa||am) and his noble
character.

(!c) 1he lhysical uescription ol the lrophet

loem by lassan ibn 1haabit:
when l saw his light shining lorth,
ln lear l covered my eyes with my palms,
Alraid lor my sight because ol the beauty ol his lorm.
8o l was scarcely able to look at him at all.
1he lights lrom his light are drowned in his light
And his lace shines out like the sun and moon in one.
A spirit ol light lodged in a body like the moon,
A mantle made up ol brilliant shining stars.
l bore it until l could bear it no longer.
l lound the taste ol patience to be like bitter aloes.
l could lind no remedy to bring me reliel
Other than delighting in the sight ol the one l love.
lven il he had not brought any clear signs with him,
1he sight ol him would dispense with the need lor them.
muhammad is a human being but not like other human beings.
kather he is a llawless diamond and the rest ol mankind is just stones.
llessings be on him so that perhaps Allah may have mercy on us
On that burning uay when the lire is roaring lorth its sparks.

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lassan ibn 1haabit was lrom the people ol madinah and a poet. when the lrophet (sa| A||anu
a|ayni wa sa||am) arrived in madinah, the people went to him and tried to bribe him to ridicule
the lrophet (sa| A||anu a|ayni wa sa||am). le went to the lrophet (sa| A||anu a|ayni wa sa||am), but
he could not do what they asked him to do, so he gave the money back.

(1c.i) 1nc nysica| ucscripticn anJ 8cauty cj tnc rcpnct

1his poem describes the lrophet (sa| A||anu a|ayni wa sa||am) when he lirst saw him. leople
would be mesmerized by his image and character belore they heard him speak.

Ali (raJni A||anu 'annu) described the noble leatures ol the lrophet (sa| A||anu
a|ayni wa sa||am): 1he messenger ol Allah (sa| A||anu a|ayni wa sa||am) was
neither very tall nor short, but ol a medium stature amongst his people. lis
hair was neither very curly nor very straight, but had a slight wave in it. le did
not have a big body or a round lace, but his blessed lace was slightly round. lis
complexion was white with redness in it. lis blessed eyes were extremely
black. lis eyelashes were long. 1he joints ol the body were large, as was the
portion between the two shoulders broad and lully lleshed. le had no
excessive hair on his body. le had a thin line ol hair running lrom the chest to
the navel. lis hands and leet were lully lleshed. when he walked, he lilted his
legs with vigor, as il he were descending to a low-lying place. when he
addressed a person he turned his whole body towards that person. 1he 8eal ol
lrophethood was situated between his shoulders. le was the last ol all
prophets. le was the most generous and the most truthlul. le was the most
kind-hearted and came lrom a most noble lamily. Any person who saw him
suddenly would become awe-inspired. Anyone who describes his noble
leatures can only say, 'l have never seen anyone like the messenger ol Allah,
not belore him, not alter him.'" [5namaì| A| 1irmiJni]

when the companions talked about the lrophet (sa| A||anu a|ayni wa sa||am), they talk about him
in lull detail, showing how much love they had lor him in their hearts.

}abir ibn 8amra (raJni A||anu 'annu) said, l once saw the messenger ol Allah (sa|
A||anu a|ayni wa sa||am) on the night ol a lull moon. On that night, he wore red
clothing. At times l looked at the lull moon and at times at the messenger ol
Allah. Lltimately l came to the conclusion that the messenger ol Allah was
more handsome, beautilul, and more radiant than the lull moon." [5namaì| a|-
1irmiJni, 8unan Ad uarimi, Abu lakim]

(1c.ii) 1nc 5ca| cj rcpnctnccJ

Abdullah ibn 8arjas (raJni A||anu 'annu) said, l came to the messenger ol Allah
while people were sitting in his company. l went around to his back and the
messenger ol Allah understood what l was trying to do. le removed the shawl
lrom his back. l saw the place ol the 8eal ol the lrophethood between his two
shoulders. lt was like a cluster surrounded by moles which appeared to be like
a tag. l came in lront ol the messenger ol Allah and said to him, 'may Allah
lorgive you' and he replied, 'may Allah lorgive you too.' 1he people then began
to question il the messenger ol Allah had supplicated lor my lorgiveness, and l
replied, 'Yes, and lor you too, because Allah has said, 'O muhammad, seek
11

lorgiveness lor yoursell and the believers, male and lemale.'" [8hama'il al-
1irmidhi]

8alman Al larsi had three signs to test the lrophet (sa| A||anu a|ayni wa sa||am) with: he accepts
gilts, he does not accept charity, and the seal between the shoulders. le (raJni A||anu 'annu)
brought lood to the lrophet (sa| A||anu a|ayni wa sa||am) and gave him lood as charity. 1he
lrophet (sa| A||anu a|ayni wa sa||am) told the people around him to eat, but he did not eat lrom
it. 8alman Al larsi then brought more lood and gave it to the lrophet (sa| A||anu a|ayni wa
sa||am) as a gilt. 1he lrophet (sa| A||anu a|ayni wa sa||am) called the people to eat and also ate
with them. le then tried to see the seal, and the lrophet (sa| A||anu a|ayni wa sa||am) knew what
he was trying to see, so he lowered his garment to make it easier lor 8alman to see. when
8alman saw the seal, he hugged the lrophet (sa| A||anu a|ayni wa sa||am) lrom behind and kissed
him and wept.

8alman Al larsi owed his master 100 palm trees lor his lreedom so he asked the lrophet (sa|
A||anu a|ayni wa sa||am) to help him. 1he lrophet (sa| A||anu a|ayni wa sa||am) told him to let him
know when he dug the holes lor the trees, and he (sa| A||anu a|ayni wa sa||am) blessed each tree
so they did not die.

1his sign has many descriptions:
- lt is the size ol the egg ol a quail
- 1he location is between the shoulders
- lt is towards the lelt side ol the shoulders ol the lrophet (sa| A||anu a|ayni wa sa||am)
- lt has some hairs growing lrom it
- 1he skin was raised
- ll looks something similar to the shape ol a closed list
- kounded by moles, meaning it has dark color
- kough skin (it looks like a wart)
- lt has a reddish color (light brown J dark red)

1his seal was mentioned in the old scriptures.

(1cii) 1nc 8|csscJ uair cj tnc rcpnct

Qatadah ibn ui'amah as-8adusi relates, l asked Anas (raJni A||anu 'annu), 'low
was the hair ol the messenger ol Allah7' le replied, 'lt was not very curly, nor
very straight. lt had a slight twist and was a bit curled, and reached till his ear-
lobes.'" [8hama'il al-1irmidhi]

Anas ibn malik (raJni A||anu 'annu) reports, l did not count more than lourteen
white hairs on the head and beard ol Allah's messenger." [8hama'il al-1irmidhi]

- 1he lrophet (sa| A||anu a|ayni wa sa||am) had hair and would comb his hair, meaning he
maintained it.
- lis hair was not too curly and not too straight
- 1he hair was dark (darkest shade ol brown) or black in color
- 1here are dillerent narrations on the hair length: keached his ear lobes, below his ears,
between his ears and shoulders, below his shoulders
- le would comb his hair to the lront, and sometimes it would be on his lorehead
- le would part the hair in the middle
12

- 8ome narrations state that he would tie his hair in lour braids.
- le would maintain his hair in the best way possible, and he ordered us to do this.
whoever has long hair, honor it (i.e. take care ol it and maintain it)."
- le would use oil in his hair and comb it nicely so that it was not disheveled. 1he lrophet
(sa| A||anu a|ayni wa sa||am) would also use oiled perlume on his beard. Aisha (raJni A||anu
'anna) would put the oil in his hair and made sure that he smelled nice. when the lrophet
(sa| A||anu a|ayni wa sa||am) would walk outside, people would see the rellection ol the sun
on the oil in the hair.
- 1he lrophet (sa| A||anu a|ayni wa sa||am) would dye his hair and beard. At that time, the
people used henna, knatm (a dark reddish color), and a dark color. 1he lrophet (sa| A||anu
a|ayni wa sa||am) once saw the lather ol Abu lakr (raJni A||anu 'annu) when he became
muslim, and he had white hair. 1he lrophet (sa| A||anu a|ayni wa sa||am) told him to change
the color but not change it to black because that would be deceiving. can you use a natural
color7 lt is line. You can use a dark brown. uo not use black because it was prohibited by
the lrophet (sa| A||anu a|ayni wa sa||am). 8ome ol the u|cma say that it is sunnah lor those
who have white hair to dye it.
- 1he white hair only grew on the side ol his beard, and a little under the lower lip, and a
little in the middle ol the head. 8ome narrations said that he had eleven, lourteen, twenty-
lour, or twenty white hairs.
- lis beard was described as aJnccma (great, huge). leople could recognize him making Jnikr
lrom the vibration ol his beard lrom behind. Abu lurayrah (raJni A||anu 'annu) noticed the
beard ol the lrophet (sa| A||anu a|ayni wa sa||am) moving at the beginning ol the sa|an, and
he asked him (sa| A||anu a|ayni wa sa||am) what he recited in the silence.

uid the lrophet (sa| A||anu a|ayni wa sa||am) ever trim his beard7 1he lrophet (sa| A||anu a|ayni
wa sa||am) encouraged people to maintain a long beard.

uying hair completely black is not acceptable lor women or men. 8ome u|cma say that it is
about the color black and other u|cma say that it is about dying to the original hair color so that
there is no deception. 8haykh Yaser is inclined to the opinion that it is about the original hair
color.

when the lrophet (sa| A||anu a|ayni wa sa||am) styled his hair in a certain way, he was doing
what the people ol his culture were doing.

ls there any authentic chain that the hairs that people say they have are lrom the lrophet (sa|
A||anu a|ayni wa sa||am) (i.e. in 1urkey)7 At the time ol the lrophet (sa| A||anu a|ayni wa sa||am),
people would keep the hair with oil and use it lor barakah and healing. we have lost trace ol
the items and should not attach our hearts to them.

what is the ruling on shaving one side ol the head and leaving the other part7 1he lrophet (sa|
A||anu a|ayni wa sa||am) lorbade us lrom doing this. You cannot just shave one side and leave
the hair or on top or just shave the top and leave the bottom.

(1c.iv) 1nc rcpnct`s 6armcnts

Lmm 8alamah (raJni A||anu 'anna) relates, Ol all the clothing, the messenger ol
Allah (sa| A||anu a|ayni wa sa||am) prelerred wearing the amis the most."
[5namaì| A| 1irmiJni]

1!

lbn Abbas (raJni A||anu 'annu) says that the messenger ol Allah (raJni A||anu
'annu) used to say, choose white clothing, as it is the best clothing. And bury
your dead in it." [5namaì| A| 1irmiJni]

Allah (suunananu wataà|a) says in 8urah Al A'ral :26: O children ol Adam, we have sent down
lor you |iuas in order to cover your 'awran and adorn yourselves. lowever, the boundaries ol
tawa, piety and righteousness, are the best." ll a person does not wear the garments ol tawa,
he will be walking around naked even il he has clothes on. lt is permissible to adorn your
clothing.

lrom the ahadeeth:
- 1he lrophet (sa| A||anu a|ayni wa sa||am) would put on what was available without
demanding anything. we have a culture ol branding everything. 1he lrophet (sa| A||anu
a|ayni wa sa||am) wore what was customary and in the market (i.e. not something wild).
- Lsed clothes made ol cotton, wool, linen, and other material available at the time. wool at
that time was a sign ol poverty.
- le (sa| A||anu a|ayni wa sa||am) had special clothes lor lid and jumu'ah. le would wear this
clothing whenever he met delegations.
- le (sa| A||anu a|ayni wa sa||am) used to take care ol his clothes: always smelled clean and
nice.
- le (sa| A||anu a|ayni wa sa||am) loved to wear white but also wore other colors. 1he u|cma
say that red suit" does not mean that it is completely red because the lrophet (sa| A||anu
a|ayni wa sa||am) lorbade men lrom wearing something completely red. uu||a (suit) in
Arabic means made ol two pieces (i.e. similar to lakistani clothing).
- 1he lrophet (sa| A||anu a|ayni wa sa||am) wore amis, which is a shirt. 1he tnawu J JisnJasn is
a amis. 1he length would be to the middle ol his call. many times people would wear a
amis with nothing underneath it, but sometimes it would come with an iznar.
- 1he lrophet (sa| A||anu a|ayni wa sa||am) would not let the iznar go below the ankles. 1he
average length ol his tnawu was in the middle ol his call, and the sunnah lor the length is to
match the customary length J tradition.
- 1he lrophet (sa| A||anu a|ayni wa sa||am) lorbade men to wear pure silk. lt is permissible to
wear artilicial silk.
- 1he lrophet (sa| A||anu a|ayni wa sa||am) lorbade us lrom wearing clothing to show oll (|iuas
asn-snunra). wear what is customary to the area you are living in. match the culture ol
your society.
- 1he lrophet (sa| A||anu a|ayni wa sa||am) lorbade men and women to dress like the opposite
gender.
- 1he lrophet (sa| A||anu a|ayni wa sa||am) wore the turban as part ol Arab tradition.
- 1he lrophet (sa| A||anu a|ayni wa sa||am) wore dillerent lashions and clothes ol dillerent
traditions. le (sa| A||anu a|ayni wa sa||am) put on koman and Yemeni clothes.
- 1he lrophet (sa| A||anu a|ayni wa sa||am) would put on his clothes starting with the right
hand. 1he lrophet (sa| A||anu a|ayni wa sa||am) mentioned the Name ol Allah when he wore
clothing. 1he lrophet (sa| A||anu a|ayni wa sa||am) would say: 'l ask you lor the good ol what
this was created lor and protection lrom the evil ol what is possesses J made lor' when
wearing new clothes.

14

O Allah, lor You is all praise, You have clothed
me with it (i.e. the garment), l ask You lor the
good ol it and the good lor which it was made,
and l seek reluge with You lrom the evil ol it
and the evil lor which it was made.

1he Arabs ol his time would wear a single cloth (iznar) around the waist, riJJa with the iznar,
turban. 1he riJJa was olten lor special occasions. 1here are no special recommendations to
cover the hair or to dress like this. 1he ia| was used to tie the legs ol the came when they
dismounted, and they would tie it around themselves so that they did not use it. Olten it is a
modern lashion statement in the oull. 1hey also wore shawls in cold weather.

(1c.v) 1nc rcpnct`s 5anJa|s

Qatadah reports, l asked Anas (raJni A||anu 'annu) to describe the sandals ol
Allah's messenger (sa| A||anu a|ayni wa sa||am) and he replied, 'lach sandal had
two straps.'" [5namaì| A| 1irmiJni]

Abu lurayrah (raJni A||anu 'annu) relates that the lrophet (sa| A||anu a|ayni wa
sa||am) said, whenever one ol you puts on his shoes, he should begin with the
right, and when he removes his shoes, he should begin with his lelt. 1he right
loot should be lirst when putting on and last when removing." [5namaì| A|
1irmiJni]

1he lrophet (sa| A||anu a|ayni wa sa||am) wore sandals. 8hoes were not necessarily in the Arab
tradition. ln the winter, they would wear leather socks and sandals. Lntil this day, this is the
common practice in the Arabian leninsula.

1he lrophet (sa| A||anu a|ayni wa sa||am) lorbade us lrom walking while wearing one sandal with
the other loot bare. 1he lrophet (sa| A||anu a|ayni wa sa||am) said to either wear them both or
take them both oll. 1he u|cma say that this is to be just and lair to your leet.

Online you will lind some sandal styles attributed to the lrophet (sa| A||anu a|ayni wa sa||am).
Allahu 'Alam.

(1c.vi) 1nc rcpnct`s kin

lbn Lmar (raJni A||anu 'annu) narrates that Allah's messenger (sa| A||anu a|ayni
wa sa||am) had a ring made ol silver. le used it as a stamp on letters, but did
not always wear it." [5namaì| A| 1irmiJni]
1

while the lrophet (sa| A||anu a|ayni wa sa||am) was in makkah and lor a lew years in madinah, he
did not wear any rings. Alter ludhaybiyah, the lrophet (sa| A||anu a|ayni wa sa||am) started to
initiate correspondences with the surrounding states, and some ol the ansaris who knew about
the }ewish and christian traditions said that the komans and lersians do not accept letters that
are not ollicially sealed. 1he lrophet (sa| A||anu a|ayni wa sa||am) asked lor a seal to be made lor
him. 1he lrophet (sa| A||anu a|ayni wa sa||am) used to wear the ring because it was most easily
accessible. le did it because the ring served a purpose. (0|cma disagree as to whether wearing
a ring is sunnah or not). 8ome u|cma say that the lrophet (sa| A||anu a|ayni wa sa||am) had it on
his lelt hand most ol the time while others said that he wore it on his right hand. 8haykh Yaser
is more inclined to the opinion that he wore it on his lelt hand to keep his right hand lree. le
(sa| A||anu a|ayni wa sa||am) wore the ring llipped inwards to protect it lrom scratching. when
he went to the bathroom, he (sa| A||anu a|ayni wa sa||am) would take the ring oll. 1he seal said
muhammadan kasulAllah."

what happened to the ring7 lt became the ollicial seal ol the state, so Abu lakr (raJni A||anu
'annu) used it alterwards. 1hen it passed on to Lmar (raJni A||anu 'annu) and Lthman (raJni
A||anu 'annu). 1he ring was then lost. Lthman (raJni A||anu 'annu) was taking water lrom a well
called arccs, and the ring lell oll ol his hand into the well. 1here is a hikmah ol this ring being
lost: Lthman (raJni A||anu 'annu) was assassinated by extremists in the muslim community.
leople would have lought over the ring and claimed the ollicial seal ol the state.

(1c.vii) 1nc rcpnct`s 5wcrJ

Anas (raJni A||anu 'annu) reports that the handle ol the sword ol the lrophet ol
Allah (sa| A||anu a|ayni wa sa||am) was made ol silver." [5namaì| A| 1irmiJni]

lbn Qayyim counted nine swords ol the lrophet (sa| A||anu a|ayni wa sa||am) and seven armors.
1he handle ol the sword was made ol silver. when the lrophet (sa| A||anu a|ayni wa sa||am)
entered makkah, he had a sword with a handle ol gold and silver. 1he lrophet (sa| A||anu a|ayni
wa sa||am) would wear a helmet when going into war. leople would carry a banner (white,
black, or yellow).

(1c.viii) 1nc rcpnct`s 1uruan

lbn Lmar (raJni A||anu 'annu) reports, when the messenger ol Allah lastened
an 'amaman, he used to put the snam|an between his shoulders." [5namaì| A|
1irmiJni]

1he lrophet (sa| A||anu a|ayni wa sa||am) wore white and black turbans.

1he lrophet (sa| A||anu a|ayni wa sa||am) was so generous with his clothes, and il someone asked
him lor something, he would give it to him.

As-8ahab (white like the cloud) was the name ol one ol his turbans. A sahabi gave him a nice
suit, he wore it once, and then a sahabi asked il he could have it, so he went home, took it oll
and gave it to the man. 1he sahaba began blaming the man and then he said, l wanted it to be
my burial shroud."

16

(!d) 1he ltiquettes ol the lrophet

(1J.i) 1nc wa|k cj tnc rcpnct

Abu lurayrah (raJni A||anu 'annu) said, l did not see anyone walk laster than
the messenger ol Allah. lt was as il the earth lolded lor him. A lew moments
ago he would be here, and then there. we lound it dillicult to keep pace when
we walked with him, and he walked at his normal pace." [5namaì| A| 1irmiJni]

1he lrophet (sa| A||anu a|ayni wa sa||am) walked quickly and was active, showing energy. le was
lirm and last when walking. 0|cma say students ol knowledge have to be last in three things:
eating, writing, and walking. lating kills the time and momentum, and you don't want to eat
too much. when writing, il you pay attention to the punctuation and use dillerent colors, then
you will miss knowledge. leing last while walking does not include driving last on the
highway.

uescriptions ol the walk ol the lrophet (sa| A||anu a|ayni wa sa||am):
- le (sa| A||anu a|ayni wa sa||am) would walk as il he was descending lrom a height. lis
shoulders were square and his back was straight and lirm.
- 8ometimes the lrophet (sa| A||anu a|ayni wa sa||am) would walk alone.
- 1he lrophet (sa| A||anu a|ayni wa sa||am) would walk with his sahabah. le would stay in the
back ol the group because the angels came behind the lrophet (sa| A||anu a|ayni wa sa||am),
and he wanted the angels to surround the companions as well.
- 8ometimes the lrophet (sa| A||anu a|ayni wa sa||am) walked with slippers and other times he
walked bareloot. le commanded us to walk bareloot because the ni`ma ol Allah does not
stay lorever. koughen yoursell a little because the ni`ma will not last lorever.

low did the lrophet (sa| A||anu a|ayni wa sa||am) sit7 le (sa| A||anu a|ayni wa sa||am) was never
seen showing any signs ol kiur (arrogance) in the way he walked or sat. 8ometimes he would sit
crouching on the ground. when they ate, they would crouch down and eat, and this is done
until this day in Arab culture. 8ometimes he would sit with his legs crossed. 1he lrophet (sa|
A||anu a|ayni wa sa||am) would lie down in the masjiJ on his back with his legs crossed (very
casual). 8ometimes he would lean on something either on his lelt or right side. le was also
seen with his legs crossed and held between his arms (intiua), and he would wear a riJa to cover
himsell while in this position (don't sit in that position in the masjiJ unless you have a riJa
because it prevents you lrom exposing yoursell). 1here are reports that the lrophet (sa| A||anu
a|ayni wa sa||am) sat in a chair.

1he lrophet (sa| A||anu a|ayni wa sa||am) lorbade us lrom lying on our stomachs whether lor
sleeping or resting. 1he lrophet (sa| A||anu a|ayni wa sa||am) said that this is the position ol the
people ol the lire ol lell. [what about lor babies7 ll it is lor a baby because heJshe is more
comlortable on the stomach to relieve gas, then it is line.]

(1J.ii) 1nc atin anJ urinkin cj tnc rcpnct

Anas (raJni A||anu 'annu) said, 1he messenger ol Allah used to lick his three
lingers alter having eaten." [5namaì| A| 1irmiJni]

1he lrophet (sa| A||anu a|ayni wa sa||am) said that you do not know where the uarakan ol the
lood is. 1he lrophet (sa| A||anu a|ayni wa sa||am) would try to leave nothing in the dish. Lse a
1

spoon, your hands, or a piece ol bread to clean the plate. 1he sunnah is to not be greedy while
eating and to eat in the way that is customary.

ll you know that you cannot linish everything in your plate, what do you do7 uo not take more
lood than you can eat.

Lmar ibn Abi 8alamah (raJni A||anu 'annu) came to the messenger ol Allah while
lood was being served to him. 1he messenger ol Allah said, O my son, come
near, recite uismi||an, and eat with your right hand lrom that portion which is
in lront ol you." [5namaì| A| 1irmiJni]

Amr ibn 8hu'ayb's grandlather (raJni A||anu 'annu) relates, l had seen the
messenger ol Allah drinking water whilst standing and also whilst sitting."

Aisha (raJni A||anu 'anna) said, 1he drink most liked by the messenger ol Allah
was that which was sweet and cold." [5namaì| A| 1irmiJni]

ltiquettes:
- lat lrom that which is in lront ol you.
- uo not use your lelt hand while eating. ln the Arab tradition, they keep the lelt hand
behind their back while they eat, and il they are trying to tear a piece ol bread, they would
use their right hand and have someone else help them. Now, it is more acceptable to use
your lelt hand to assist yoursell while eating. 1he lrophet (sa| A||anu a|ayni wa sa||am) said
that the 8haytan eats with the lelt hand.

1he lrophet (sa| A||anu a|ayni wa sa||am) saw a man eating with his lelt hand, and the man
replied, out ol arrogance, that he could not. 1he lrophet (sa| A||anu a|ayni wa sa||am) said,
You may never be able to." 1he sahabah said that he was never seen raising his right hand
again (i.e. he was paralyzed).

- lt is permissible to use a knile while eating.
- 1he bread ol the lrophet (sa| A||anu a|ayni wa sa||am) was made out ol barley grain. le did
not eat relined bread. lecause it was hard and still, they would soak it in soup.
- Aisha (raJni A||anu 'anna) said that their lood was water and dates.
- 1he lrophet (sa| A||anu a|ayni wa sa||am) never ate on a table. 1his was their tradition.

1he lrophet (sa| A||anu a|ayni wa sa||am) ate chicken, wild birds, olive oil. le loved the squash or
pumpkin. le loved sweets and honey. lt was narrated that the lrophet (sa| A||anu a|ayni wa
sa||am) ate meat that was barbecued. le loved the lorearm or the shoulder ol the meat. le ate
cooked meat.

1he lrophet (sa| A||anu a|ayni wa sa||am) loved to eat leltover lood. Aisha (raJni A||anu 'anna) said
that the lrophet (sa| A||anu a|ayni wa sa||am) never criticized lood or meat. ll he disliked a lood,
then he would abstain lrom it. 1he lrophet (sa| A||anu a|ayni wa sa||am) would go hungry and
would satisly his hunger. lt is not a sunnah to starve yoursell, and it is not a sunnah to stull
yoursell.

1he lrophet (sa| A||anu a|ayni wa sa||am) said, 1he son ol Adam never lilled a vessel worse than
the stomach. ll you have to lill it, then lill it with one-third lor lood, one-third lor drink, and
18

one-third lor air." lt is better to leave your meal desiring more lood than to leave your meal
leeling completely stulled.

ls it ok to cook more il you are cooking lor guests7 Yes (as long as you know it will not go to
waste). 1he prool is lrom the story ol lbrahim when the three angels came, and they cooked an
entire cow. Abu lurayrah (raJni A||anu 'annu) narrated that one day he was so hungry that he
went out in search ol lood. le would sometimes ask the senior companions a question he
already knew the answer to so that they would invite him lor lood. Abu lurayrah met Abu
lakr but they parted ways, and then he met the lrophet (sa| A||anu a|ayni wa sa||am) who knew
what he was doing. 1hey went to the house ol the lrophet (sa| A||anu a|ayni wa sa||am) and an
ansar had brought some milk lor him. Abu lurayrah was very excited. 1he lrophet (sa| A||anu
a|ayni wa sa||am) told him to call all ol the people ol the sujjan. Abu lurayrah looked at the
container and wondered how it would satisly all ol them. 1he lrophet (sa| A||anu a|ayni wa
sa||am) told him to give them the milk lirst. Abu lurayrah then drank and gave it back to the
lrophet (sa| A||anu a|ayni wa sa||am) who told him to drink more and again told him to drink
more. 1he last time he told him to drink more, Abu lurayrah (raJni A||anu 'annu) said that
there was no more room lor it. 1his is the blessing ol the uarakan ol the lrophet (sa| A||anu
a|ayni wa sa||am).
lesson lrom this story: lt is halal but not recommended to lill your stomach.

1he lrophet (sa| A||anu a|ayni wa sa||am) loved sweet and cold drinks. urinks would be made
sweet by adding lruit. 1he lrophet (sa| A||anu a|ayni wa sa||am) loved |auan (milk). whenever he
ate or drank, he would say, O Allah, bless us with that which is better" except when he drank
milk, when he would say, O Allah bless us with more ol this."

1he lrophet (sa| A||anu a|ayni wa sa||am) would drink slowly. le would breathe outside ol the
cup. when drinking, he (sa| A||anu a|ayni wa sa||am) would say, O Allah make it healing, easy,
and solt."

1he lrophet (sa| A||anu a|ayni wa sa||am) would drink while he was standing.

ls it acceptable to eat on a plate that is lined with silver or gold7 8haykh Yaser personally does
not like it, but eating lrom a plate lully made ol gold or silver is haraam.

(1J.iii) 1nc lrarancc cj tnc rcpnct

Abu lurayrah (raJni A||anu 'annu) narrates, 1he messenger ol Allah said, '1he
lragrance ol a male is the lragrance which spreads and is transparent, and the
lragrance ol a lemale is that which is colored and less lragrant.'" [5namaì| A|
1irmiJni]

1his hadeeth implies that when in public, it is not allowed lor women to wear perlume because
other men can smell it. 1he best lragrance lor both men and women is taking a shower. 8mell
normal and natural.

Anas (raJni A||anu 'annu) said that he never smelled musk more beautilul than the lragrance ol
the lrophet (sa| A||anu a|ayni wa sa||am). le would use dillerent kids ol 'ittar. le (sa| A||anu
a|ayni wa sa||am) said there are three things that you cannot reject: aJn-Jnunn (lragrance), a|
|auan (milk), and a| wisa|an (il you are invited to someone's house and are ollered something out
ol hospitality).
19

1he sweat ol the lrophet (sa| A||anu a|ayni wa sa||am) smelled good. 1he lrophet (sa| A||anu
a|ayni wa sa||am) was once invited to the house ol Lmm 8ulaym, and he took a nap in the house.
8he noticed that he was sweating, and she collected the drops ol sweat in a small bottle, and she
would use it to heal the sick in her lamily.

(1J.iv) 1nc 5pcccn cj tnc rcpnct

Aisha (raJni A||anu 'anna) relates, 1he speech ol Allah's messenger was not
quick and continuous as that ol yours. le spoke clearly, word lor word. A
person sitting in his company remembered what he said." [5namaì| A| 1irmiJni]

1he lrophet (sa| A||anu a|ayni wa sa||am) would repeat his speech three times so that it would be
understood lrom him. 1he lrophet (sa| A||anu a|ayni wa sa||am) would talk to the people on the
right side and then to the people in lront ol him and then people to the lelt ol him.

1he lrophet (sa| A||anu a|ayni wa sa||am) would speak only when there was a need to. 1he
companions would rellect on their days ol jahiliyyah, and he would listen to them silently
smiling.

(1J.v) 1nc 5mi|in, aunin, anJ jcstin cj tnc rcpnct

Abdullah ibn larith (raJni A||anu 'annu) reports, l did not see anyone who
smiled more than the messenger ol Allah." [5namaì| At 1irmiJni] ln another
narration lrom a companion: l have never met the lrophet (sa| A||anu a|ayni
wa sa||am) anywhere in madinah except that he was smiling."

Abdullah ibn larith (raJni A||anu 'annu) relates, 1he laugh ol Allah's messenger
was but a smile."

Abu lurayrah (raJni A||anu 'annu) reports, 1he sahabah asked, 'O messenger ol
Allah, you joke with us7' 1he messenger ol Allah replied, 'Yes, but only in
truth.'" [5namaì| A| 1irmiJni]

lasan Al lasri said, An old woman came to the messenger ol Allah and made a
request, 'O messenger ol Allah, make du'a that Allah grants me entrance into
}annah.' 1he messenger ol Allah replied, 'O mother, an old woman cannot
enter }annah.' 1he woman began crying and started to leave. 1he messenger
ol Allah said, '8ay to the woman that one will not enter in a state ol old age, but
Allah will make all the women ol }annah young and playlul.'" [5namaì| At
1irmiJni]

le cheerlul when you meet other people. 1he lrophet (sa| A||anu a|ayni wa sa||am) said,
8miling in the lace ol our brother is an act ol charity." 1he sahabah asked the lrophet (sa|
A||anu a|ayni wa sa||am): You enjoy joking with us." le (sa| A||anu a|ayni wa sa||am) said, Yes,
but l only say the truth."

lxamples ol jokes with the lrophet (sa| A||anu a|ayni wa sa||am):
- le would joke with Anas and call him you with the two ears." le would call him Abu
Lmayr.
20

- A man wanted to go on an expedition with the lrophet (sa| A||anu a|ayni wa sa||am) on a
camel, and he said, You will go on a baby camel." 1he man asked il the lrophet (sa|
A||anu a|ayni wa sa||am) was making lun ol him, and he (sa| A||anu a|ayni wa sa||am) said,
lsn't a baby camel a camel7"
- 1he lrophet (sa| A||anu a|ayni wa sa||am) saw the companion 2ahir in the market and
came up behind him and put his arms around him. when 2ahir realized who was
behind him, he started to push himsell against his chest to come closer to him. 1he
lrophet (sa| A||anu a|ayni wa sa||am) called out, who wants to buy this slave7" le was
not lying because 2ahir was the slave ol Allah. 2ahir said, No one will buy me." 1he
lrophet (sa| A||anu a|ayni wa sa||am) said, with Allah, you are precious."

(1J.vi) 1nc ucvcut wcrsnip cj tnc rcpnct

Al mughirah ibn 8hu'bah (raJni A||anu 'annu) reports, 1he messenger ol Allah
perlormed such lengthy night prayers, that his blessed legs would become
swollen. 1he companions said, 'You undergo such strile, when Allah has
lorgiven your past and luture sins7' le responded, '8hould l not be a gratelul
servant7'" [5namaì| At 1irmiJni]

ludhaylah ibn Al Yaman (raJni A||anu 'annu) narrates, l prayed the night
prayer with the lrophet one night, and he read Al laqara, An Nisa, and Al
lmran." (ln another wording, he added Al ma'idah and Al Anam, but was
unsure ol the order.) [5namaì| At 1irmiJni]

lbn masood (raJni A||anu 'annu) said that the he contemplated sitting down and leaving the sa|an
because it was too long.

1he iuaaJan was known to be very long, specilically the night prayer. le (sa| A||anu a|ayni wa
sa||am) was locused on quality. when the lrophet (sa| A||anu a|ayni wa sa||am) established an
iuaaJan, he would maintain it on a continuous basis. le (sa| A||anu a|ayni wa sa||am) would make
qiyam al layl and sometimes repeat one ayan over and over again, contemplating on the
meaning ol the ayan. when the lrophet (sa| A||anu a|ayni wa sa||am) would pray qiyam al layl, he
would stand up as long as he could, and then he would sit down. le would alternate between
standing and sitting towards the end ol his lile.

1he lrophet (sa| A||anu a|ayni wa sa||am) was known to last many days. 8ometimes he would last
the month until they thought he was going to last every day ol the month, and sometimes he
would not last a day in the month until they thought he would not last. lvery month the
lrophet (sa| A||anu a|ayni wa sa||am) would last at least three days. 1he best days ol the month
are the middle days (1!
th
, 14
th
, 1
th
), but the lrophet (sa| A||anu a|ayni wa sa||am) lasted lrom
every part ol the month (beginning, middle, and end). le (sa| A||anu a|ayni wa sa||am) would last
mondays and 1hursdays, and he told us that our deeds are lilted on these days.

(1J.vii) 1nc wccpin cj tnc rcpnct

8ometimes the lrophet (sa| A||anu a|ayni wa sa||am) would cry in his worship. 1here are many
reports on how he would cry. 8ometimes his chest would vibrate, and he was holding it in as he
cried (i.e. like a boiling pot). Other times he was overwhelmed by emotion and tears would
llow. 8ometimes tears would llow down his cheeks, and sometimes the tears would wet his
beard.
21

why did the lrophet (sa| A||anu a|ayni wa sa||am) cry7
- 1he death ol his children. when lbrahim died in inlancy, the lrophet (sa| A||anu a|ayni wa
sa||am) cried. when one ol his daughters passed away, he also cried. One ol the sahabah
was surprised to see the lrophet (sa| A||anu a|ayni wa sa||am) cry, and he replied, 1his is
mercy."
- Lpon visiting the grave ol his mother. 1he lrophet (sa| A||anu a|ayni wa sa||am) asked lor
lorgiveness lor her but was not granted this, and he asked to visit her grave, and he was
granted this.
- when reading the Quran.
- lt is reported that the lrophet (sa| A||anu a|ayni wa sa||am) cried a lot when praying the sa|an
lor the eclipse.
- when hearing the recitation ol the Quran.
Abdullah ibn mas'ud (raJni A||anu 'annu) said, Allah's messenger once asked me to recite
the Qur'an to him. l said, 'O messenger ol Allah, should l recite it to you when it has been
revealed to you7' Allah's messenger responded, 'l love to hear it lrom another person.'
1hereupon, l began reciting 8urat An Nisa. when l reached the ayan 'low when we bring
ol every people a witness, and we bring you (O muhammad) a witness against them7' (al
Nisa: 41), l saw tears llowing lrom both ol his eyes." [5namaì| At 1irmiJni]
- Out ol mercy lor his ummah. On one occasion, the lrophet (sa| A||anu a|ayni wa sa||am)
asked Allah to protect his ummah and not punish them. le made du'a until he cried.

1he lrophet (sa| A||anu a|ayni wa sa||am) would cry lor normal, natural reasons and lor spiritual
reasons. can someone lorce themselves into crying7 Yes. 8queeze your heart so that it allows
your tears to llow. oradually, when your eyes and heart get used to this, it will inshaAllah
become natural. uo not lake weeping. ll your eyes are completely dry, then you need to check
your heart. ll your heart is not allected, it will not pump any emotions to your eyes.

1he lrophet (sa| A||anu a|ayni wa sa||am) said that one ol the groups ol people under the shade ol
the 1hrone on the uay ol }udgment is someone who remembers Allah in privacy and cries.

Aisha (raJni A||anu 'anna) narrates, One night, Allah's messenger kept repeating one ayan the
whole night, and continued to weep. 'll You should punish them - indeed they are your
servants, but il You lorgive them - indeed it is You who is lxalted in might, the wise.' (Al
ma'idah: 118)

(1J.viii) 1nc 5|ccpin cj tnc rcpnct

Abu Qatadah (raJni A||anu 'annu) narrates, ll Allah's messenger (sa| A||anu a|ayni
wa sa||am) slept during the night, he slept on his right side. ll he was only able
to sleep a short while, he would raise his right arm and then sleep on it."

listen to 8haykh muhammad Al8hareel's lecture: 1he 8leeping labits ol the lrophet

1he lrophet (sa| A||anu a|ayni wa sa||am) never slept the entire night.

8ome etiquettes:
- 8leep on the right side using his right hand as a supporting pillow.
- le would go to sleep early alter isha and then wake up lor iyam.
22

- 1he lrophet (sa| A||anu a|ayni wa sa||am) would make aJnkaar and Juà belore sleeping. le
would cup his hands and blow into them and recite the ! u|s and then wipe his lace and
body to as lar as he could reach. le would do this three times. 1each your children this
beautilul habit and tradition.
- 1he lrophet (sa| A||anu a|ayni wa sa||am) would breathe deeply when sleeping (blowing).
- ll he slept late at night close to the time ol lajr, then he would not seek a comlortable bed.
le would lie down on his side with his right elbow up and supported his lace with his right
hand.
- le (sa| A||anu a|ayni wa sa||am) would sleep in the beginning ol the night. le disliked lor us
to sleep belore isha and speaking alter isha. we do the opposite ol this and, the lilestyle we
are leading now is not biological.
- 1he lrophet (sa| A||anu a|ayni wa sa||am) would pray witr in the later part ol the night, and
then he would go to bed.
- when the lrophet (sa| A||anu a|ayni wa sa||am) heard the aJnan lor lajr, he would leap out ol
bed.
- 1he lrophet (sa| A||anu a|ayni wa sa||am) had a mattress that was made ol leather with a
lilling ol palm tree leaves. 8ometimes he had a mat made ol straw. ll he did not have a
covering, then the marks would show on his body lrom the mat. One time Lmar (raJni
A||anu 'annu) saw the marks and started to cry. 1he lrophet (sa| A||anu a|ayni wa sa||am) said,
may your mother lose you! Allah has given them the Juniyan, and the akniran is lor us."
- One time lalsa lolded the mat to give the lrophet (sa| A||anu a|ayni wa sa||am) more cushion,
and he could not wake up lor iyam a| |ay| and was upset and told her not to do that
anymore. ll you desire the akniran, you need to roughen up a little in a na|a| and moderate
way.

when the lrophet (sa| A||anu a|ayni wa sa||am) woke up lor lajr, he did not make wuJu, and Aisha
(raJni A||anu 'anna) asked him about this, and he said that his eyes sleep but his heart does not.
1his is exclusive to the lrophet (sa| A||anu a|ayni wa sa||am).

(!e) 1he character ol the lrophet

And verily, you are on an exalted standard ol character." [Al Qalam: 4]

kellect on this ayan and think about the meaning. ln the Arabic language, the word inna is used
to allirm something, and adding wa with it adds emphasis. aà|a adds triple emphasis.

Aisha (raJni A||anu 'anna) was asked about the character ol the lrophet (sa| A||anu a|ayni wa
sa||am), and she said, lis character is the Quran." le (sa| A||anu a|ayni wa sa||am) was the same
person inside and outside ol the house. lis natural behavior was to be at a very high
character.

lthics are the same in every lield. You have akn|a with your parents, children, personal lile,
inlormal lile, etc. lt can be applied to every lacet ol your lile. character is built on lrequency
and repetition ol behavior. ll someone always makes jokes, then people call him a joker or a
clown. Ask people to describe you, and you will be surprised how people see you.

(1c.i) Vcrcy anJ ccmpassicn

And we have not sent you, [O muhammad], except as a mercy to the worlds." [Al Anbiya: 10]
2!

1his means: human beings, jinn, animals, anything you can think ol. 1he lrophet (sa| A||anu
a|ayni wa sa||am) was sent not just lor his time. A| 'a|amccn means worlds, which considers
generations.

8o by mercy lrom Allah, [O muhammad], you were lenient with them. And il you had been
rude [in speech] and harsh in heart, they would have disbanded lrom about you. 8o pardon
them and ask lorgiveness lor them and consult them in the matter. And when you have
decided, then rely upon Allah. lndeed, Allah loves those who rely [upon lim]." [Al lmran: 19]

A quality ol a leader is to be lorgiving. le (sa| A||anu a|ayni wa sa||am) was mercilul to the
people. when you make a decision, be lirm and rely and trust in Allah.

1here has certainly come to you a messenger lrom among yourselves. orievous to him is what
you suller, [he is] concerned over you and to the believers is kind and mercilul." [Al 1awbah:
128]
whenever something was hard lor the umman, the lrophet (sa| A||anu a|ayni wa sa||am) asked
Allah to relieve them lrom it.

1he lrophet (sa| A||anu a|ayni wa sa||am), without a shadow ol a doubt, was the epitome ol
mercy. 1his is not only due to Allah describing him as such, but due to the manilestation ol
mercy in his character. 1here are two particular scenarios that stick out above the rest:

Abdullah ibn Amr ibn Al 'As (raJni A||anu 'annu) reported, Verily the lrophet ol Allah recited
the words ol Allah, the oreat and olorious, that lbrahim uttered, 'my lord! lndeed they have
led astray many among the people, so whoever lollows me, then he is ol me,' [lbrahim: !6] and
}esus said, 'll you punish them, they are your slaves, and il you lorgive them, verily you are the
mighty, the wise.' [al-ma'ida: 118]. 1hen he raised his hands and said, 'O lord, my umman, my
umman,' and wept. 8o Allah the ligh and the lxalted said, 'O oabriel, go to muhammad (sa|
A||anu a|ayni wa sa||am) (though your lord knows it lully well) and ask him, 'what makes you
weep7' 8o oabriel came to him and asked him, and the messenger ol Allah (sa| A||anu a|ayni wa
sa||am) inlormed him ol what he had said (though Allah knew it lull well). Lpon this, Allah said,
'O oabriel, go to muhammad and say, 'Verily we will please you with regard to your umman and
would not displease you.''" [muslim]

leing a lrophet ol absolute mercy, one who came to secure the happiness ol mankind both in
this world and the next, Allah's messenger (sa| A||anu a|ayni wa sa||am) entered makkah, bowing
on the back ol his mule, as a victorious conqueror. le displayed no hint ol sell-pride nor
thought ol either vengeance or retaliation. le proceeded toward the la'bah in utmost modesty
and absolute gratitude to ood, who had made him victorious in his sacred mission. le stopped
at the la'bah and asked those who assembled there, 'low do you expect me to treat you7' 'You
are a noble man, the son ol a noble man,' they answered. Allah's messenger concluded, 'No
blame will there be upon you today. Allah will lorgive you, and le is the most mercilul ol the
mercilul.' [Yusul: 92] You can disperse.' 1his marked the end ol polytheism in makkah. while
he was toppling down the idols at the la'bah one alter the other, he recited, '8ay, '1ruth has
come and lalsehood has disappeared. lndeed lalsehood is subject to disappearance.'' And
almost all ol the makkans who had been the enemies ol lslam until one day belore acquired the
honor ol becoming companions to Allah's messenger (sa| A||anu a|ayni wa sa||am)." [1abari]

when the lrophet (sa| A||anu a|ayni wa sa||am) was coming back lrom 1a'il, an angel came to him
and asked il he wanted 1a'il to be destroyed, but the lrophet (sa| A||anu a|ayni wa sa||am) said
24

that perhaps lrom their ollspring there will be righteous people. 1he lrophet (sa| A||anu a|ayni
wa sa||am) said, O Allah lorgive my people because they know not."

ln the linal knutuan, the lrophet (sa| A||anu a|ayni wa sa||am) gave his linal advice to be kind to
the weak in society and to women.

when the lersians and komans conquered a city, they would show no mercy and would burn,
rape, and pillage. ln contrast, when the lrophet (sa| A||anu a|ayni wa sa||am) entered makkah
alter being lought lor 1! years and years in madinah, he returned with 10,000 warriors and
pardoned the people. 1hree years prior in the battle ol al-lhandaq, the Arabs raised their
largest army against the muslims. when the army camped lor the night, he called out whoever
enters the house ol Abu 8ulyan and others will be sale. (lasically, il they stayed in their homes
they would be sale.) 1he army entered in groups ol a hundred, and the lrophet (sa| A||anu
a|ayni wa sa||am) entered among the last battalion ol the munajirccn. le entered on his camel
with his head down, chin touching his chest, and beard almost touching his chest out ol
humbleness and gratitude. 1hen, he went to worship Allah at the la'bah. 1he lrophet (sa|
A||anu a|ayni wa sa||am) was sent to guide people.

(1c.ii) kinJncss tc cni|Jrcn

Anas ibn malik (raJni A||anu 'annu) reported, Allah's messenger (sa| A||anu
a|ayni wa sa||am) had the noblest character amongst mankind. l had a brother
who was called Abu Lmayr. l think he was weaned. when Allah's messenger
came to our house, he saw him, and said, 'Abu Lmayr, what has the sparrow
done7'" [muslim]

1he lrophet (sa| A||anu a|ayni wa sa||am) would start the sa|an with the intention to make it very
long, but alter hearing the cry ol a child, he would shorten the sa|an so that the mother would
not panic in the sa|an.

1he lrophet (sa| A||anu a|ayni wa sa||am) would play with children. Yusul ibn Abdullah ibn As
8alaam was named Yusul by the lrophet (sa| A||anu a|ayni wa sa||am). A child once peed on the
thawb ol the lrophet (sa| A||anu a|ayni wa sa||am), and he asked lor water and splashed it on his
thawb. le was okay with that situation.

le (sa| A||anu a|ayni wa sa||am) would be playlul with children. le kissed al-lasan and al-
lusayn, and they played on his back during the sa|an.

(1c.iii) kinJncss tc Anima|s

1he lrophet (sa| A||anu a|ayni wa sa||am) was on a journey and saw a bird that was llying around
and acting like something was wrong. 1he people said that they wanted to make it as lood lor
the lrophet (sa| A||anu a|ayni wa sa||am), and he (sa| A||anu a|ayni wa sa||am) told them to put it
back.

A woman let a cat starve outside ol her house, and the lrophet (sa| A||anu a|ayni wa sa||am) said
that she will be in }ahannam lor this action.

2

(1c.iv) 6cncrcsity

Anas ibn malik (raJni A||anu 'annu) reported, lt never happened that Allah's
messenger (sa| A||anu a|ayni wa sa||am) was asked anything lor the sake ol lslam
and he did not give. 1here came to him a person and he gave him a large llock
(ol sheep and goats) and he went back to his people and said, 'my people,
embrace lslam, lor muhammad gives so much charity it is as il he has no lear ol
poverty.'" [muslim]

1he lrophet (sa| A||anu a|ayni wa sa||am) was the most generous ol all people, and he would be
more generous during the month ol kamadan. }ibreel would come to the lrophet (sa| A||anu
a|ayni wa sa||am) to review the Quran with him. le (sa| A||anu a|ayni wa sa||am) was in the
company ol the angels.

1he lrophet (sa| A||anu a|ayni wa sa||am) was more generous than the wind, which causes trees
to produce, etc.

1he lrophet (sa| A||anu a|ayni wa sa||am) was once gilted a nice suit, and he went out lor the
sa|an wearing it. A man came to the lrophet (sa| A||anu a|ayni wa sa||am) and said it was a nice
suit and asked lor it, and the lrophet (sa| A||anu a|ayni wa sa||am) gave it to him. 1he sahabah
were upset with the man, and the man said that he wanted to make it his shroud lor when he
died. 1he lrophet (sa| A||anu a|ayni wa sa||am) would even give away the things that he was in
need ol.

A man came to the lrophet (sa| A||anu a|ayni wa sa||am) and said, Ya kasulullah, l want
something." 1he lrophet (sa| A||anu a|ayni wa sa||am) gave him. 1he man asked lor more, and
the lrophet (sa| A||anu a|ayni wa sa||am) continued to give him until the man lelt shy to ask lor
more. 1he lrophet (sa| A||anu a|ayni wa sa||am) gave like he did not lear any poverty.

A man came to the lrophet (sa| A||anu a|ayni wa sa||am) and asked him lor something. 1he
lrophet (sa| A||anu a|ayni wa sa||am) recognized the man as a leader ol a tribe, and he told him,
uo you see all ol these animals between these two mountains7 1hese are yours." 1he man
asked the lrophet (sa| A||anu a|ayni wa sa||am) il he was mocking him, and the lrophet (sa| A||anu
a|ayni wa sa||am) told him to take them. As the man was taking the animals, he kept looking
over his shoulder because he couldn't believe that they were really his. lventually he arrived
at his destination and called his people and said, my people! lmbrace lslam lor muhammad is
a man who gives as il he lears no poverty."

1he generosity is based on lull tawakku| in Allah (suunananu wataà|a).

lbn 8hihab reported that Allah's messenger (sa| A||anu a|ayni wa sa||am) went out
along with the muslims and they lought at lunayn, and Allah granted victory
to lis religion and to the muslims. Allah's messenger (sa| A||anu a|ayni wa
sa||am) gave one hundred camels to 8alwan ibn Lmayyah. le again gave him
one hundred camels, and then again gave him one hundred camels. 8a'id ibn Al
musayyib said that 8alwan told him, 'ly Allah! Allah's messenger (sa| A||anu
a|ayni wa sa||am) gave me what he gave me, and he was the most detested
person in my eyes. lut he continued to give until he became dearest to me.'"
[muslim]

26

Alter the lattle ol lunayn, the muslims gained huge war spoils, and the lrophet (sa| A||anu
a|ayni wa sa||am) gave to those who had just become muslims, and some ol the ansar were upset.
le (sa| A||anu a|ayni wa sa||am) explained to them that they would be going back to madinah
with him, so give to the people in makkah. 1he lrophet (sa| A||anu a|ayni wa sa||am) wanted to
strengthen his alliance with the people ol the Quraysh.

Allah (suunananu wataà|a) says in the Quran that when you give, give moderately. uo not spend
everything, and do not hold onto everything.

(1c.v) justicc

Aisha (raJni A||anu 'anna) narrated, 1he people ol Quraysh became very
worried about the makhzumiya lady who had committed thelt. 1hey said,
'Nobody can speak to Allah's messenger (sa| A||anu a|ayni wa sa||am) except
Lsama ibn 2ayd who is the lavorite ol Allah's messenger.' when Lsama spoke
to Allah's messenger about the matter, Allah's Apostle said, 'uo you intercede
with me to violate one ol the legal punishments ol Allah7' le then got up and
addressed the people, saying, 'O people! 1he nations belore you went astray
because il a noble person committed thelt, they used to leave him, but il a weak
person amongst them committed thelt, they used to inllict the legal rulings on
him. ly Allah, il latimah, the daughter ol muhammad committed thelt, l would
have cut oll her hand.'" [lukhari]

Abu 8alama related that Abu 8a'id said, 'while the lrophet, may Allah bless him and grant him
peace, was distributing [zakat], 'abd Allah ibn dhi'l-lhuwaysir al-1amimi came and said, 'O
messenger ol Allah, be just!' le said to him, 'woe to you! who will be just il l am not just7' (ln
another version: You do not trust me when the One in the leavens trusts me7) 'Lmar bin al-
lhattab said, 'oive me permission to cut oll his head!' le said, 'leave him. le has companions
whose prayer will make yours seem paltry and whose lasting makes your seem paltry. 1hey will
pass through the deen like the arrow passes through game. One looks at his arrowhead and
there is nothing on it. 1hen he looks at the mount ol its head and there is nothing on it. le will
look at its shalt and there is nothing on it. 1hen he will look at its leathers and there will be
nothing on them, lor it has been too last lor excrement and blood. 1heir sign will be a dark
man, one ol whose arms will be like a woman's breast, or a piece ol meat palpitating. 1hey will
emerge when there are parties among the people.'

when it came to lullilling the law and justice, it is lor all. when it comes to lullilling justice,
religion becomes irrelevant. }ustice is lullilled lor everyone.

when the lrophet (sa| A||anu a|ayni wa sa||am) would distribute the provisions lor his household,
he would be lair in distributing time and provisions and everything except that which he did
not have control over (the heart). le (sa| A||anu a|ayni wa sa||am) said, my lord, this is my
distribution lor that which l can control. lorgive me lor that which l cannot control."

1he lrophet (sa| A||anu a|ayni wa sa||am) lined up the sahabah belore the battle ol ladr. One
man was a little in lront ol the others in the line, and the lrophet (sa| A||anu a|ayni wa sa||am)
pushed the man with his miswak. 1he man said, Ya kasulullah, you hurt me." 1he lrophet (sa|
A||anu a|ayni wa sa||am) immediately apologized and told the man that he can retaliate. 1he
man said that he was bare-chested, so the lrophet (sa| A||anu a|ayni wa sa||am) raised his shirt
lor the man to retaliate, and the man hugged and kissed the lrophet (sa| A||anu a|ayni wa sa||am)
2

and said that he was going into the battlelield and did not know il he would live or not, and he
wanted his skin to touch the skin ol the lrophet (sa| A||anu a|ayni wa sa||am) belore he died.

lelore the lrophet (sa| A||anu a|ayni wa sa||am) lell ill, he was preparing to depart the duniyah
and visited the grave site ol Lhud. One night, he thought that Aisha (raJni A||anu 'anna) was
asleep, and he went out. Aisha (raJni A||anu 'anna) got jealous and dressed and lollowed him. As
the lrophet (sa| A||anu a|ayni wa sa||am) was walking, she was lollowing him and hiding. 8he saw
that he was heading towards laqi'. 1he lrophet (sa| A||anu a|ayni wa sa||am) went there and
made du'a lor the deceased and then started to head back home. when she saw the lrophet (sa|
A||anu a|ayni wa sa||am) head back towards her direction, she started to hurry home. 1he
lrophet (sa| A||anu a|ayni wa sa||am) noticed someone in lront ol him and started to lollow
laster. 8he started to jog and then run. 1he lrophet (sa| A||anu a|ayni wa sa||am) arrived home
and lound Aisha (raJni A||anu 'anna) panting and out ol breath. 8he told him that she wanted to
know where he was going. 1he lrophet (sa| A||anu a|ayni wa sa||am) became angry and pushed
her. le said, uo you think that Allah and lis messenger would be unlair to you7" 1he
lrophet (sa| A||anu a|ayni wa sa||am) was telling her that he is just and lair. 1he lrophet (sa|
A||anu a|ayni wa sa||am) observed justice not only in public but also in private.

when the lrophet (sa| A||anu a|ayni wa sa||am) moved to madinah, he dealt with multiple
dillerent groups: muslims, non-muslims, }ews, munajiccn. le always dealt with others in lull
justice.

A }ewish man came to the lrophet (sa| A||anu a|ayni wa sa||am) and asked to be paid his money.
Lmar (raJni A||anu 'annu) said that he would linish the man oll, and the lrophet (sa| A||anu
a|ayni wa sa||am) said that it is better lor him to pay the man, and it is better that Lmar advises
the man to speak nicely.

(1c.vi) aticncc

lhabbab ibn Al-'Arat (raJni A||anu 'annu) narrated, we complained to Allah's
messenger (sa| A||anu a|ayni wa sa||am) ol the persecution inllicted on us by the
Quraysh while he was sitting in the shade ol the la'bah. we said to him, 'would
you not seek help7 would you not pray to Allah lor us7' le said, 'Among the
nations belore you a (believing) man would be put in a ditch that was dug lor
him, and a saw would be put over his head and he would be cut into two pieces,
yet that (torture) would not make him give up his religion. lis body would be
combed with iron combs that would remove his llesh lrom the bones and
nerves, yet that would not make him abandon his religion. ly Allah, this
religion will prevail till a traveler lrom 8ana to ladramawt will lear none but
Allah, or a woll, as regards to his sheep, but you people are hasty.'" [lukhari]

when the lrophet (sa| A||anu a|ayni wa sa||am) was making sujood in makkah, the people asked
who would put the intestines ol the camel on his back. latima (raJni A||anu 'anna) came and
cried and removed everything lrom his back. 1he lrophet (sa| A||anu a|ayni wa sa||am) did not
retaliate at all.

kead about the makkan period ol the seerah to learn more about the patience ol the lrophet
(sa| A||anu a|ayni wa sa||am).

28

(1c.vii) 8ravcry anJ ccurac

lara' ibn Azib (raJni A||anu 'annu) narrates, ln the battle ol lunayn, as muslims
were being taken out by archers, the people turned to the messenger ol Allah
(sa| A||anu a|ayni wa sa||am). Abu 8ulyan ibn larith was leading the messenger
ol Allah's (sa| A||anu a|ayni wa sa||am) mule. le got down, prayed, and invoked
Allah's help. le said, 'l am the lrophet. 1his is the truth. l am the son ol Abdul
muttalib. O Allah, descend your help.'" lara' continued, when the battle grew
lierce, by Allah, we would seek protection by the lrophet's side, and the
bravest among us was he who conlronted the onslaught in the lront, by the
lrophet's side." [muslim]

Victory is in the lands ol Allah (suunananu wataà|a). 1he lrophet (sa| A||anu a|ayni wa sa||am)
had a great number ol people with him, but they were ambushed.

when the lrophet (sa| A||anu a|ayni wa sa||am) was still in makkah, Al Aas ibn wa'el came to
makkah to do business and was not paid. le asked lor help lrom people, and they told him to
go to the lrophet (sa| A||anu a|ayni wa sa||am) lor help. 1he man came to the lrophet (sa| A||anu
a|ayni wa sa||am), and the lrophet (sa| A||anu a|ayni wa sa||am) said that he would help him. with
lull courage, he went and knocked on the door ol the man that owed Al Aas money, and the
man replied that he would pay him. 1he lrophet (sa| A||anu a|ayni wa sa||am) would take every
opportunity to aid and assist people.

madinah was a vulnerable city in the Arabian leninsula. One night, they heard a loud cry as il
there was something serious and dangerous happening. leople woke up and looked out the
windows to lind out what was happening and would wear their armor to go outside. ly the
time the people went outside, the people saw the lrophet (sa| A||anu a|ayni wa sa||am) coming
back riding on his horse with no saddle and carrying his sword on his shoulder. le told the
people that he took care ol the problem. 1he lrophet (sa| A||anu a|ayni wa sa||am) went by
himsell.

uuring the battle ol Lhud when the deleat was imminent, Lbay ibn lhallab saw the lrophet
(sa| A||anu a|ayni wa sa||am) retreating and called out that he would go alter him and die going
alter him. 1he lrophet (sa| A||anu a|ayni wa sa||am) out ol lear lor the small group with him
stopped and lound someone carrying a spear. le took the spear and positioned it in his hand,
and as he did this, the sahabah moved away to give him space. Lbay ibn lhallab was covered in
armor, and only a place around his neck J shoulder was exposed, and the lrophet (sa| A||anu
a|ayni wa sa||am) threw the spear and it his the target. 1he man lell ol his horse and then
panicked. 1he lrophet (sa| A||anu a|ayni wa sa||am) was then able to take those with him and
leave. 1he man said that he was dead because il the lrophet (sa| A||anu a|ayni wa sa||am) made a
promise, then would be lullilled. many years belore, this man had told the lrophet (sa| A||anu
a|ayni wa sa||am) that he would kill him, and the lrophet (sa| A||anu a|ayni wa sa||am) replied that
he (sa| A||anu a|ayni wa sa||am) would kill him. 1he man on his way back to makkah died lrom
the wound.

(1c.viii) uumi|ity

Aisha (raJni A||anu 'anna) narrates, le used to remain busy serving and helping
his household, and when the time lor prayer came, he would perlorm ablution
and go lor prayer. le would patch his own sandals and sew his own garments.
29

le was an ordinary human being, milking his sheep, and doing his own
chores." [5namaì| A| 1irmiJni]

leing the messenger ol Allah (sa| A||anu a|ayni wa sa||am), a living example lor
all ol eternity, the discussion ol his noble and great character would never
come to an end. lt is as the scholars have said, uescribing the greatness ol
Allah's messenger (sa| A||anu a|ayni wa sa||am) is that ocean that knows no
shore." [lbn lajr lath Al lari]

1he lrophet (sa| A||anu a|ayni wa sa||am) made himsell available to the community, even the old
women. An old woman once stopped the lrophet (sa| A||anu a|ayni wa sa||am) in the street, and
he said that he would go wherever she needed. le (sa| A||anu a|ayni wa sa||am) himsell went
with the woman to help her.

1he lrophet (sa| A||anu a|ayni wa sa||am) would visit the sick and witness the janazah. le rode
on the donkey. le responded to invitations ol everyone, even the slave. when the lrophet (sa|
A||anu a|ayni wa sa||am) walked in a room, the sahabah would not stand up lor him because they
knew that he hated lor them to do so.

1he lrophet (sa| A||anu a|ayni wa sa||am) would lix his own garments il they ripped. le would
milk the goat lor himsell and the lamily. le would serve himsell. le would lix his own shoes.

A man came to the lrophet (sa| A||anu a|ayni wa sa||am) who was shivering out ol lear lor being
in lront ol him (sa| A||anu a|ayni wa sa||am). 1he lrophet (sa| A||anu a|ayni wa sa||am) told him to
relax and that he is the son ol a man who used to eat simple, cheap lood. le (sa| A||anu a|ayni wa
sa||am) would always remind people ol his origin.

when people saw the lrophet (sa| A||anu a|ayni wa sa||am), they would not know that he is
muhammad. le did not wear any specilic garment, crown or throne.

1he lrophet (sa| A||anu a|ayni wa sa||am) would look down out ol humbleness and humility while
knowing that people were looking at him.

live days belore he passed away, the lrophet (sa| A||anu a|ayni wa sa||am) said, uo not
exaggerate my praise like the christians did to 'lsa ibn maryam. l am nothing but a slave, so
call me the servant or slave ol Allah and lis messenger." 1o praise the lrophet (sa| A||anu
a|ayni wa sa||am) in the best way, call him the slave ol Allah and lis messenger.

(!l) 1he lxclusive characteristics

1he lrophet (sa| A||anu a|ayni wa sa||am) being the best ol mankind and the seal ol the
lrophethood was given exclusive and particular characteristics that were not given to anyone
belore or alter him. 1his topic is known as knasìs a|-nauuwwan and is divided into two main
categories:
1. 1hat which is exclusive in legislation
2. 1hat which is exclusive in virtue and prelerence

Not all ol the exclusive attributes are agreed upon, and thus their number tends to lluctuate
between !, as stated by Al Qurtubi, and 6, as stated by Al 8uyuti. 1his subject is usually
discussed in most books ol jin (particularly maliki and 8hal'i books) in the chapter ol nikan.
!0

1he exclusive characteristics can be lurther subdivided into exclusive matters in legislation J
rules ol jin and exclusive matters in virtue and prelerence. lxample ol exclusive matters in
legislation: the land was given to the lrophet (sa| A||anu a|ayni wa sa||am) as a place ol worship
and was made pure lor him. 1his was not the same lor the }ews and the christians.

1here is not a specilic number ol exclusive matters. Al 8uyuti and Al Qurtubi wrote on this
subject. 8ome count ! while others counted more than 6, depending on what they counted to
be exclusive matters and the authenticity ol the ahadeeth.

(1j.i) 1nat wnicn Jistinuisncs nim jrcm tnc rcst cj tnc prcpncts witn rcarJs tc tnis wcr|J

1. 1he greatest revelation: the Quran. 1he Quran is the spoken words ol Allah and is a
vocal revelation. lt is exclusive in all ol its aspects, which can be studied in u|ccm a|
quran.

2. 1he 8eal ol the lrophets

!. 1he earth was made pure and purilying lor him and a place ol prayer. 1he earth is used
when making tayammum.

4. 1he taking ol the spoils ol war. lelore the time ol the lrophet (sa| A||anu a|ayni wa
sa||am), they piled everything together and lit a lire and destroyed everything. At the
time ol the lrophet (sa| A||anu a|ayni wa sa||am), it was made na|a| to take the spoils ol
war.

. 8ent to both mankind and jinn. All ol the other prophets were sent exclusively to a
group ol people. 1he lrophet (sa| A||anu a|ayni wa sa||am) was sent to both jinn and ins.
was musa (a|ayni sa|aam) sent to the jinn7 what about 'lsa (a|ayni sa|aam)7 Allah says in
the Quran that they were sent to lani lsra'il.

6. lead all ol the prophets in prayer in }erusalem. Allah (suunananu wataà|a) made isra wa
a|-miraj exclusive lor the lrophet (sa| A||anu a|ayni wa sa||am).

. 1hat which is between his house and his grave is a garden lrom the gardens ol laradise.
lt is the place between the second minrau to the room ol the lrophet (sa| A||anu a|ayni
wa sa||am). lt is recognizable by the color ol the carpet (green). 1o be in the rawJan,
you must go very early. many u|cma spent so much time in the rawJan, and many
blessed books were written and linished in that place. A top-selling book was linished
in that place: 8ahih Al lukhari. lmam Al lukhari wrote at the end that he linished the
last words ol the book in the rawJan. ll you are there, then make sure to also give time
to other people to be there.

8. lis city would never be allected by plague. 1he lrophet (sa| A||anu a|ayni wa sa||am)
made du'a lor madinah, which was a humid place. 1he sahabah started to lall sick
because ol the dillerent climate (makkah was a very dry place). 1he lrophet (sa| A||anu
a|ayni wa sa||am) made du'a and asked Allah to protect madinah lrom any plague or
disease and to remove harmlul diseases lrom the city and send them to the hills and
mountains surrounding madinah. Allah (suunananu wataà|a) accepted the du'a. 1here
was a lot ol excitement amongst the sahabah when the lirst baby boy was born to the
!1

munajirccn because they had thought that the people ol makkah would die. 1his baby
boy was Abdullah ibn Az 2ubayr. (Az 2ubayr was the lirst cousin ol the lrophet (sa|
A||anu a|ayni wa sa||am).

9. lrayer in his masjiJ is multiplied one thousand lold. One sa|an in the laram is 100,00
sa|an, and one sa|an in VasjiJ An Nabawwi is 1,000 and one sa|an in VasjiJ Al Aqsa is 00
sa|an.

10. 1he book revealed to him will be preserved lrom error and distortion.

11. 1he day ol jumu'ah. 1he day ol jumu'ah is a blessed day. Allah has given the lrophet
(sa| A||anu a|ayni wa sa||am) this blessed day.

12. 1he last two verses ol 8urah Al laqarah. 1he lrophet (sa| A||anu a|ayni wa sa||am) was
with }ibreel and heard a noise in the sky, and there were two angels that were coming
down with a special treasure lrom the 1hrone ol Allah, which was these two verses.

1!. Allah swore by his lile. Allah (suunananu wataà|a) did not swear by anyone else in the
Quran. 1his is in 8urah Al lijr 1:2. ly your lile, in the wild intoxication they
wandered in distraction to and lro." Are we allowed to swear by the lile ol the
lrophet (sa| A||anu a|ayni wa sa||am)7 No because the lrophet (sa| A||anu a|ayni wa sa||am)
commanded us to only swear by the Name ol Allah.

14. lis lollowers are obligated to send sa|an and sa|am upon him. 1he lrophet (sa| A||anu
a|ayni wa sa||am) does not need our sa|an and sa|am, but he is encouraging us to receive
reward. 1he name ol the lrophet (sa| A||anu a|ayni wa sa||am) is the most praised. 1his
is not lound in other religions. when the lrophet (sa| A||anu a|ayni wa sa||am) was hurt
by his people, he said, may Allah have mercy on my brother musa, he was hurt by his
people more than this."

1. 1he splitting ol the moon. we do not need anyone to conlirm this lor us by images.

16. 1he description ol al-uajjal. 1he lrophet (sa| A||anu a|ayni wa sa||am) said that no
prophet was sent to his people except that he inlormed his people about al-uajjal. 1he
lrophet (sa| A||anu a|ayni wa sa||am) gave a vivid description ol al-uajjal. 1he lrophet
(sa| A||anu a|ayni wa sa||am) said that il you meet al-uajjal, then run away lrom him
because when people encounter him, they will lollow him.

(1j.ii) 1nat wnicn Jistinuisncs nim jrcm tnc rcst cj tnc prcpncts, witn rcarJs tc tnc ajtcr|ijc

1. le will be the lirst to be resurrected. 1here is a hadeeth ol the lrophet (sa| A||anu a|ayni
wa sa||am): On the uay ol }udgment, l will be the lirst person to be resurrected. l will
see musa holding to one ol the pillars ol the 1hrone. l do not know il he was
resurrected belore me or il he was taken by the sana ol the uay ol kesurrection." ll
the lrophet (sa| A||anu a|ayni wa sa||am) wasn't belore musa, he was belore everyone
else.

2. le will be the lirst to enter laradise. 1he lrophet (sa| A||anu a|ayni wa sa||am) said that
there are huge golden gates as wide as the distance ol live hundred years. leople will
congregate. No one will be allowed to go through the gates until the lrophet (sa| A||anu
!2

a|ayni wa sa||am) does. 1his is the intercession ol the lrophet (sa| A||anu a|ayni wa sa||am)
to enter }annah.

!. le will be granted a|-maam a|-manmuJ. 1he lrophet (sa| A||anu a|ayni wa sa||am) asked
us to request a|-maam a|-manmuJ lor him, which is in the Juà alter hearing the aJnan.
what is the meaning ol it7 lt means the praised position on the uay ol }udgment. 1he
u|cma say that this is the greatest snija` to begin the account.

4. le will be the lirst to intercede

. le will be granted A| kawtnar. lt is a river llowing underneath the 1hrone ol Allah, and
it is given exclusively to the lrophet (sa| A||anu a|ayni wa sa||am).

6. le will be granted A| wasi|an. 1he most popular meaning: it is a specilic degree and
position in }annah.

. le will have the largest congregation. 1he Vatican has made an announcement that
there are now more muslims than catholics, which is the largest christian
denomination.
we will be among the ummah ol the lrophet (sa| A||anu a|ayni wa sa||am). 1he angels
will turn people away lrom a| uawJ, and the lrophet (sa| A||anu a|ayni wa sa||am) will say
ummati ummati, and he will be told that his umman has changed and that he did not
know what they did alter him.

8. le will be able to partially intercede lor a non-muslim. le interceded lor Abu 1alib,
and he will be taken lrom the bottom ol }annah to the lightest punishment ol having
coal under his leet and boiling his brain, and he will think that he has the greatest
punishment. lbrahim (a|ayni sa|aam) was not allowed to intercede lor his lather.

A man once came to the lrophet (sa| A||anu a|ayni wa sa||am) and asked where his lather
is. 1he lrophet (sa| A||anu a|ayni wa sa||am) replied that the man's lather is in the
lelllire. le (sa| A||anu a|ayni wa sa||am) then said that both his lather and mother are
also in the lelllire.

(1j.iii) 1nat wnicn Jistinuisncs nim jrcm nis umman

1. le was granted the permission to continually last. 1his is called a| wisaa|. 1he lrophet
(sa| A||anu a|ayni wa sa||am) would last connecting the day and night lor several days.
1he sahabah tried to do the same, but the lrophet (sa| A||anu a|ayni wa sa||am) told them
that he is not like them and that Allah is leeding him and taking care ol him. 8ome ol
them tried to last, and they lainted.

2. le was allowed to marry more than lour wives. when the lrophet (sa| A||anu a|ayni wa
sa||am) died, he lelt nine wives.

!. when he sleeps, it is only his body and not his mind and heart that sleeps. Angels came
down one time and were arguing about him (sa| A||anu a|ayni wa sa||am). lis eyes were
sleeping but his heart was not. One time the lrophet (sa| A||anu a|ayni wa sa||am) woke
up lor lajr sa|an and did not make wuJu, and Aisha (raJni A||anu 'anna) asked him about
this, and he replied that his eyes were sleeping but his heart was not.
!!

4. lying upon him is lar more severe than lying upon others. 1his includes even lying to
support his cause. lt is a very dangerous crime.

. lt is an obligation to love him. 1he lrophet (sa| A||anu a|ayni wa sa||am) said, No one is a
true believer until he loves me more than his parents, his children, and all ol mankind."
Lmar (raJni A||anu 'annu) said that he loved him more than everyone except lor himsell,
and then he thought lor a moment and said that he loved the lrophet (sa| A||anu a|ayni
wa sa||am) more.

6. lis arin accepted lslam. when every child is born, a arin is assigned to him. 1he arin
(meaning: companion) is the one that whispers to you. Aisha (raJni A||anu 'anna) asked
il even he (sa| A||anu a|ayni wa sa||am) had a arin, and he replied that he did but that
Allah allowed him to overpower his arin and his arin accepted lslam and only
whispered good.

. Our sa|am reaches him wherever he may be. whenever someone says: sa| A||anu a|ayni
wa sa||am, the lrophet (sa| A||anu a|ayni wa sa||am) responds. 1his is part ol the unseen
world and the lile ol the uarzakn.

8. 8haytan cannot imitate his lorm. 1he lrophet (sa| A||anu a|ayni wa sa||am) said that il
someone sees him in a dream, then it means that he saw him. 1he u|cma dispute over
whether this is lor the sahabah only or lor everyone because il someone in your dream
says that he is kasulullah, how can you tell7 8ome ol the u|cma say that this hadeeth is
exclusive lor the sahabah because they knew how he looked. Other u|cma say that this
extends to everyone until the uay ol }udgment.

9. le was able to hear that which others were not. 8ometimes the camel would talk to the
lrophet (sa| A||anu a|ayni wa sa||am), and he heard a stone in makkah giving sa|am to
him. le (sa| A||anu a|ayni wa sa||am) heard the people in the grave.

10. 1he earth will not devour his body. lis body does not decompose.
(1his may be one ol the disputable exclusive characteristics because the bodies ol the
snanaJan also do not decompose). low there is a metal barrier and tunnel around the
graves ol the lrophet (sa| A||anu a|ayni wa sa||am), Abu lakr, and Lmar.

11. lis perspiration was lragrant.

12. le is buried where he died. 8ome ol the u|cma say that this is not exclusive to the
lrophet (sa| A||anu a|ayni wa sa||am) but to his ummah. le (sa| A||anu a|ayni wa sa||am)
was buried underneath his bed. 1he lrophet (sa| A||anu a|ayni wa sa||am) told the
sahabah to bury him where he died, and they took this literally.

1!. le is exalted, belittling him is disbeliel. Anyone who abuses or curses the lrophet (sa|
A||anu a|ayni wa sa||am) has committed an act ol kujr. 8ome ol the u|cma argue over
whether or not the person should be executed or not, which is an issue ol legislation.
Others say that it is an apostasy. 1hey all agree that the person should be punished.

14. lis wealth is not inherited. Abu lakr (raJni A||anu 'annu) argued with Ali and latima
over the inheritance ol the lrophet (sa| A||anu a|ayni wa sa||am). Abu lakr (raJni A||anu
!4

'annu) said that the lrophet (sa| A||anu a|ayni wa sa||am) said, 1he community ol the
prophets do not leave inheritance. whatever we leave alter us is considered charity
and saJaan."

1. le was obliged to pray the night prayer. lt was waajiu that he prayed iyam a| |ay| every
single night.

16. lis wives could not remarry alter his death. Alter the death ol the lrophet (sa| A||anu
a|ayni wa sa||am), the wives ol the lrophet cut their hair short. Aisha (raJni A||anu 'anna)
said that there was no one lelt to beautily hersell lor, and she wanted to dedicate her
time lor iuaaJan.

1. uuring his lile, it was permissible to seek blessing through him. 1he sahabah would
touch him, hug him, and kiss him. 1his was permissible and exclusive to his time. can
we go to his grave now and do the same thing7 No. 1he lrophet (sa| A||anu a|ayni wa
sa||am) said to not make his grave site a shrine.

lxample ol disputable exclusive characteristics: 1here is a hadeeth that the lrophet (sa| A||anu
a|ayni wa sa||am) was born circumcised, but this hadeeth may not be authentic. lven il it is an
authentic hadeeth, there are reports in history ol babies being born circumcised.

(!g) 1he 8igns ol lrophethood

Lpon initial rellection, it seems that proving the prophet-hood ol an individual would be very
dillicult. we lail to realize that it is Allah who is establishing prophet-hood, and nothing is
dillicult lor lim. Our task is to lind the signs ol prophet-hood in the individual in question, in
this case, the lrophet muhammad. 1his method was used by leraclius, the ruler ol lyzantine:

leraclius asked the translator to convey to me the lollowing: 'l asked you
about his lamily, and your reply was that he belonged to a very noble lamily. ln
lact, all ol the prophets come lrom noble lamilies amongst their respective
peoples. l questioned you whether anybody else amongst you claimed such a
thing, your reply was in the negative. ll the answer had been in the allirmative,
l would have thought that this man was lollowing the previous man's
statement. 1hen l asked you whether anyone ol his ancestors was a king. Your
reply was in the negative, and il it had been in the allirmative, l would have
thought that this man wanted to take back his ancestral kingdom.

l lurther asked whether he was ever accused ol telling lies belore he said what
he said, and your reply was in the negative. 8o l wondered how a person who
does not lie about others could ever tell a lie about Allah. l then asked you
whether the rich people lollowed him or the poor. You replied that it was the
poor who lollowed him. And in lact, all ol the apostles have been lollowed by
this very class ol people. 1hen l asked you whether his lollowers were
increasing or decreasing. You replied that they were increasing, and in lact this
is the way ol true laith, till it is complete in all respects. l lurther asked you
whether there was anybody, who, alter embracing his religion, became
displeased and discarded his religion. Your reply was in the negative, and in
lact this is (the sign ol) true laith - when its delight enters the hearts and mixes
with them completely. l asked you whether he had ever betrayed. You replied
!

in the negative and likewise, the lrophets never betray. 1hen l asked you what
he ordered you to do and you replied that he ordered you to worship Allah and
Allah alone, and not to worship anything along with lim and lorbade you to
worship idols and ordered you to pray, to speak the truth, and to be chaste. ll
what you have said is true, he will very soon occupy this place underneath my
leet, and l knew it (lrom the scriptures) that he was going to appear, but l did
not know that he would be lrom you, and il l could reach him delinitely l would
go immediately to meet him, and il l were with him, l would certainly wash his
leet.'" [lukhari]

1hings belore the birth ol the lrophet (sa| A||anu a|ayni wa sa||am) are called: irnaasaat
(prophecies about the special status ol the person). 1hose alter are called mu`jizan (miracles).

leraclius was a very religious man, and he was very interested in the idea ol a new prophet
coming. when he received the letter, he was surprised and asked il there was anyone lrom the
region claiming to be a prophet. 1hey lound that the Arabs, like the lani lsra'il, also
circumcise. leraclius asked Abu 8ulyan a lew questions, and he asked about exclusive signs
that can be used to determine il he was a prophet ol Allah. le asked il he had anyone in his
lineage who called himsell a king, and il the man was amongst the best or the least ol his
society, and who his lollowers are. ln the end, he told Abu 8ulyan a powerlul statement: ll
what you have said about this man is true, then he will possess the spot beneath my leet very
soon." lrom the narration: this was the last thing we knew about this king. Al lukhari alludes
that perhaps this king secretly embraced lslam like An Najashi, but there are no reports.

1he method can be lurther complemented with other realizations:
1 - 1he methodology ol Allah is that progress in all lacets ol lile is gradual, and not
instantaneous. 1his realization directs us to the pre-lrophethood days ol muhammad, to see il
there are any indications ol luture lrophethood. Lpon analysis we lind the lollowing
indications:

1. 1he miraculous birth ol the lrophet.
1his is an issue ol dispute. what is meant by 'miraculous birth'7 looks ol seerah say
that the lrophet (sa| A||anu a|ayni wa sa||am) was born making sujood, and others debate
it saying that children do not come out like that. Other reports say that he was raising
his lorelinger. Other reports say that he is circumcised. Others say that there was light
lrom the place where he was born up to the heavens. Others say that at that time,
there were natural phenomena occurring all over the world.

ll these reports are proven to be authentic, then we accept them. ll they are not, then
we are neutral.

lbn Al Qayyim said that there are no authentic reports that the lrophet (sa| A||anu
a|ayni wa sa||am) was born circumcised, and he also brought reports that others were
born circumcised. lor example: one man was disappointed that his son was born
circumcised because he could not lollow the sunnah ol circumcising the son, and he
was told that Allah has saved him the trouble ol having to do it.

2. 1he opening ol his chest
1he lrophet (sa| A||anu a|ayni wa sa||am) was in the desert, and the angels came and
opened his chest and cleaned his heart and put nikman and cman. 8ome narrations say
!6

that this happened twice. most scholars say that this happened once. 8ome sahabah
reported seeing traces ol this happening on his chest. 1he heart ol the lrophet (sa|
A||anu a|ayni wa sa||am) was clean lrom the 8haytan.

!. 8taying away lrom idol worship.
1he lrophet (sa| A||anu a|ayni wa sa||am) never prostrated towards a stone or idol in
makkah. le grew up with a level ol hikmah and wisdom.

4. 8taying away lrom evil and lewd acts.

when his uncles were participating in rebuilding the lab'ah, he was told to take oll his
loin cloth and put it on his shoulder to protect it lrom the stone. when the lrophet (sa|
A||anu a|ayni wa sa||am) did this, he lelt a great push and lell on his back and heard a
voice telling him to put his clothes back on, and he did.

. lstablishing a trustworthy and honest relationship with his people so that he would
come to be known as 1he 1rustworthy."

1he lrophet (sa| A||anu a|ayni wa sa||am) had sound character that distinguished him
amongst the youth, and he was called a| amin (the trustworthy).

2 - lvery lrophet was given mu`jizat (miracles) - miracles so great that no one who witnessed
them could deny the divine intervention involved therein.

1he lrophet (sa| A||anu a|ayni wa sa||am) said, 1here is no prophet sent to a people except that
he had signs." 1he culture ol the lrophet (sa| A||anu a|ayni wa sa||am) was a linguistic culture
based on the art ol speaking. 1he lrophet (sa| A||anu a|ayni wa sa||am) was given many more
miracles. 8ome miracles are disputable in terms ol authenticity.

1hese divine miracles can lurther be categorized into two:
a) 1hose that can truly only be appreciated by those who witnessed them. lxamples ol
these include, but are not limited to:
1he splitting ol the moon. 8ome people traveling in the desert witnessed this.
1hose who saw it spoke to others about it alterwards. 8ome u|cma argue about
the authenticity ol the hadeeth and say that the ayan is relerring to something
that will happen at the end ol time.

A| isra` wa| miràj. 1his happened in makkah belore the lrophet (sa| A||anu a|ayni
wa sa||am) went to madinah. An| as sunnan wa a| jamaàn believe in this because
Allah said so and it is in 8urah Al lsra. 8ome ol the details ol the story may be
disputable, but the overall scenario ol the journey is mentioned in the sunnah
ol the lrophet (sa| A||anu a|ayni wa sa||am).
what did the lrophet (sa| A||anu a|ayni wa sa||am) see7 uid the lrophet (sa|
A||anu a|ayni wa sa||am) see Allah or not7 1hese are disputable details.
8ome sects say that this was in the dream ol the lrophet (sa| A||anu a|ayni wa
sa||am).

clouds obeying Allah to aid the lrophet. 8urah Al Anlaal: the story ol the battle
ol ladr. One ol the bounties upon the lrophet (sa| A||anu a|ayni wa sa||am) and
!

his people at ladr was that slumber was sent upon them so that they would
rest, and clouds were sent with rain and mercy.

uivine aid in battle. Allah (suunananu wataà|a) sent the angels in Lhud, ladr,
and lhandaq. when the lrophet (sa| A||anu a|ayni wa sa||am) took oll his armor
in the lattle ol the 1rench, }ibreel came to him and was still in armor. Ahl as
sunnah wa al jama'ah believe that this is a physical descent J presence ol the
angels. Allah (suunananu wataà|a) mentions them in number (i.e. !,000 or
,000).

curing ol the sick. 1he saliva ol the lrophet (sa| A||anu a|ayni wa sa||am) cured
Abu lakr (raJni A||anu 'annu) when he was stung in the cave on the journey to
madinah, and he was cured instantly.

1he lrophet (sa| A||anu a|ayni wa sa||am) said, 1omorrow l will give the rayan to
someone who loves Allah and lis messenger and Allah and lis messenger love
him." when the lrophet (sa| A||anu a|ayni wa sa||am) called Ali, he was told that
he was sullering allergies in his eyes. le was brought belore the lrophet (sa|
A||anu a|ayni wa sa||am), and the lrophet (sa| A||anu a|ayni wa sa||am) blew in his
eyes, and he was instantly cured.

uisputable in terms ol authenticity: A man in battle lost one ol his eyes and
was carrying it. 1he lrophet (sa| A||anu a|ayni wa sa||am) stopped him and put
the eye back in the socket.
'lesa (a|ayni sa|aam) did more than this.

communication with animals
1he lrophet (sa| A||anu a|ayni wa sa||am) saw a camel that was crying and
complaining about the owner beating it and not leeding it well. 1he lrophet
(sa| A||anu a|ayni wa sa||am) gave a lull knutuan because ol this incident on taking
care ol animals.
8ulayman (a|ayni sa|aam) did even more than this, which is mentioned in 8urah
An Naml.
musa (a|ayni sa|aam) had this type ol communication. le was seeking rain, and
he saw an ant making du'a, so he told the people that they should go back
because Allah will answer the du'a ol another creature.

miracles with trees and mountains
1he incident ol the tree stump. 1he lrophet (sa| A||anu a|ayni wa sa||am)
stopped using a tree stump as a mimbar, and the tree stump made a noise like a
baby crying. 1he lrophet (sa| A||anu a|ayni wa sa||am) went and hugged the tree
stump.
uisputable: 1he lrophet (sa| A||anu a|ayni wa sa||am) pulled two trees next to
each other to cover himsell.
1he mountains and the trees and the rocks: 1he lrophet (sa| A||anu a|ayni wa
sa||am) heard a rock giving salaam to him. One time, Lhud was shaking when
Abu lakr, Lmar, and Lthman were on it. 1he lrophet (sa| A||anu a|ayni wa
sa||am) said, kemain silent! lt is only a prophet, a siJJi, and two martyrs on
you."

!8

miracles with lood and drink
1here are many stories mentioned in lukhari and muslim.
lamous hadeeth ol }aabir: 1he lrophet (sa| A||anu a|ayni wa sa||am) was helping
to dig the trench around madinah. 1here was no time to even eat, and the
lrophet (sa| A||anu a|ayni wa sa||am) would tie a rock or stone on his stomach to
suppress his hunger. }aabir saw this and went to his wile and asked her to cook
something lor the lrophet (sa| A||anu a|ayni wa sa||am). 1hey slaughtered a goat,
and she told him to call the lrophet (sa| A||anu a|ayni wa sa||am) and live
companions. 1he lrophet (sa| A||anu a|ayni wa sa||am) said, Ya awm, }aabir is
inviting you lor lood!" }aabir ran to his wile and said that the lrophet was
coming with an entire army. 8he asked him il he had told the lrophet (sa|
A||anu a|ayni wa sa||am) how much they had, and when he said he had, she told
him not to worry because the lrophet (sa| A||anu a|ayni wa sa||am) knew what he
was doing. 1he lrophet (sa| A||anu a|ayni wa sa||am) told them not to uncover
the pot completely and not to uncover the bread completely. 1he lrophet (sa|
A||anu a|ayni wa sa||am) helped serve and called people 10 at a time. }aabir said
that when the lrophet (sa| A||anu a|ayni wa sa||am) lelt and the army lelt, the pot
was still boiling and they did not know how much was even lelt.

lxample ol water: 1he lrophet (sa| A||anu a|ayni wa sa||am) was on a journey,
and they lacked water. 1he lrophet (sa| A||anu a|ayni wa sa||am) asked some
companions to letch water. 1hey lound a non-muslim lady with two skin bags
ol water. 1hey brought her to the lrophet (sa| A||anu a|ayni wa sa||am), and he
asked permission to use the water. le (sa| A||anu a|ayni wa sa||am) poured water
in a bowl and put his blessed hand in the water. 1he water started to gush and
the bowl lilled with water. lveryone lilled their containers and lelt. 1here
were close to 1,000 people in the caravan with the lrophet (sa| A||anu a|ayni wa
sa||am). 1he lrophet (sa| A||anu a|ayni wa sa||am) then put the water in the bags
and gave it back to her. 1he woman said that she thought the bags had more
water than when she had given it to the lrophet (sa| A||anu a|ayni wa sa||am).
8he met people later, and she said that either she met a messenger ol Allah or
the greatest magician she had ever met in her lile.

lrotection lrom enemies
1he lrophet (sa| A||anu a|ayni wa sa||am) took the shade ol a tree and hung the
sword ol a tree. One ol the musnrikccn snuck into the camp without being
noticed. le took the sword ol the lrophet (sa| A||anu a|ayni wa sa||am), and the
lrophet (sa| A||anu a|ayni wa sa||am) then woke up. 1he man said, who is going
to protect you lrom me now, oh muhammad7" 1he lrophet (sa| A||anu a|ayni wa
sa||am) sat down with lull conlidence and replied, Allah will protect me." 1he
man was petrilied and could not move. le started to shake and then threw the
sword. 1he lrophet (sa| A||anu a|ayni wa sa||am) then grabbed the sword and
said, who will protect you lrom me now7" 1he man was petrilied and could
not say a word. 1he lrophet (sa| A||anu a|ayni wa sa||am) then put the sword
away and told the man to go. 1his is mentioned in the Quran in 8urah Al
ma'idah.

lnstant answering ol supplications
A man came and said that the people and animals were dying and asked him to
make Juà lor rain. 1he lrophet (sa| A||anu a|ayni wa sa||am) stopped the knutuan
!9

and made Juà lor rain. 1he people were then stepping in mud when they were
leaving. 1here was so much rain that the lollowing week the man came back
and asked the lrophet (sa| A||anu a|ayni wa sa||am) to make Juà lor the rain to
stop. 1he lrophet (sa| A||anu a|ayni wa sa||am) made Juà and belore the end ol
the knutuan the rain had stopped.

b) 1hose that stand the test ol time and are a lasting miracle until the end ol time.
1he Quran and that which is related to it
1he challenge in the Quran is still there and will be there until the uay ol
}udgment. 1he challenge is lor someone to produce something similar to the
Quran, to produce 10 surahs, and to produce 1 surah. 1his is a living miracle.
many people get excited and when making daw'ah they lirst mention the
scientilic miracles in the Quran. 1his is not the primary thing to talk about.
1he Quran is preserved. we have witnessed another way ol preserving the
Quran: the incident ol the attempt to burn the Quran. Acts like these motivate
the ummah.
lrom a recent knutuan ol Yl: 1) memorize a new surah ol the Quran, 2)
il you have children, dedicate them to memorize the Quran, !) il you do
not have a Quran school or na|aan in your community, then establish
one.

1he 8unnah and that which is related to it. 1he preservation ol the sunnah is a
miracle.

1he detailed preserved biography ol the lrophet. we know the tiniest details
about the lrophet (sa| A||anu a|ayni wa sa||am) in terms ol jin and lilestyle.
1here is no other man on earth whose biography has preserved as much, and
he (sa| A||anu a|ayni wa sa||am) lived 1400 years ago.

1he level ol love and emulation ol the lrophet. 1he lrophet (sa| A||anu a|ayni
wa sa||am) was sitting with his companions and said, l wish l could live to meet
my brothers." A companion said, we are your brothers." 1he lrophet (sa|
A||anu a|ayni wa sa||am) said, You are my companions. 1hey are the ones who
will live alter my time and will believe in me even though they have never seen
me." we are considered to the lrophet (sa| A||anu a|ayni wa sa||am) as his
brothers.

1he legal and creedal composition ol the religion. 1his is one ol the most
organized religions in terms ol structure, religion and order. 1he lslamic
system has been used lor many years belore the collapse ol the caliphate.

certainty is only achieved by having plenty ol dillerent sorts ol evidence and then putting
them all together. A miracle, when taken on its own, does no give some people certainty. 1he
miracles ol moses did not cause lharaoh and his people to believe, but rather caused them to
say that he was a lying magician. ln the same way, il you were to understand the true meaning
ol lrophethood and look deeply in the Qur'an and study the ladith literature, you would
inevitably come to know that muhammad was a man who had reached the highest levels ol
prophethood. You can be ever more certain ol this by putting the things he said to test when it
comes to acts ol worship, and seeing the ellects they have in purilying the hearts." [Al-ohazali]

40

As muslims, we should not argue with people lirst about the miracles. we live in the 21
st

century where many people are intellectuals. 1he most important thing is to provide the
whole picture ol the religion and the deen. look at the whole system.

many people hate just the mention ol the lrophet (sa| A||anu a|ayni wa sa||am). oive them the
opportunity to study his lile. 8haykh AbdulNasir told 8haykh Yaser the story ol someone who
always criticized the sunnah and asked why we have to lollow it. 8haykh AbdulNasir was
traveling and did not have time to argue with him, so he told him to read about the lile ol
muhammad (sa| A||anu a|ayni wa sa||am) and gave him lour or live books on the topic. 8haykh
AbdulNasir met him the lollowing month and asked to meet him. 1he man replied that there is
no need to discuss because he had read the books and understood why we need the sunnah ol
the lrophet (sa| A||anu a|ayni wa sa||am). 8ometimes because people do not know, they
unlortunately miss a lot when it comes to the sunnah ol the lrophet (sa| A||anu a|ayni wa sa||am).
lring a collective understanding ol the religion.

8ection | 8ection | 8ection | 8ection | keluting uoubts About the lrophet keluting uoubts About the lrophet keluting uoubts About the lrophet keluting uoubts About the lrophet

lrom the very lirst day on which the lrophet began to publicize his call and propagate his
message, the disbelievers have looked lor ways to hinder his success. 1he Quraysh ol old
relerred to him as a mad man, one who is possessed, one who wrecks homes, a poet, a sorcerer,
etc. lven in our times, allegations are made in hopes ol tarnishing the pure character and
noble personality ol the lrophet. lt is our duty as muslims to delend the lrophet lrom such
allegations, as Allah says:
1he lrophet is closer to the believers than their own selves." [Al Ahzab: 6]

1he attacks against the lrophet (sa| A||anu a|ayni wa sa||am) are not new. kest assured that they
will continue until the uay ol }udgment. leople get very upset and angry when people attack
the lrophet (sa| A||anu a|ayni wa sa||am). when people attack the lrophet (sa| A||anu a|ayni wa
sa||am), there should be barakah that comes out ol it telling people who he (sa| A||anu a|ayni wa
sa||am) was. lt is lelt up to you to answer and relute the claims in the best way possible and to
use it towards beneliting the deen ol Allah (suunananu wataà|a). lt is our duty as muslims to
delend the lrophet (sa| A||anu a|ayni wa sa||am) lrom such allegations. Allah (suunananu wataà|a)
says: 1he lrophet is closer to the believers than their own selves." [Al Ahzab: 6]

ln martial arts, you learn to use your enemy's attack and power against him. lor example,
when they run towards you, the best thing to do is retreat backwards, and as they come closer,
try to grab them and throw yoursell on the lloor to catapult them.

1wo websites that are resources: www.rasoulillah.net and www.nusrah.com

we will cover some ol the classical claims against the lrophet (sa| A||anu a|ayni wa sa||am). le
was called the lrophet (sa| A||anu a|ayni wa sa||am) a liar (knaJaau), magician J sorcerer (saanir),
crazy (majnccn), soothsayer (kanin), a poet (snaìr), that he takes the religion lrom other
religions, which is not true because the others did not speak Arabic so it could not be the
production ol others. 1hey also criticized him lor being a human and said that il Allah sent a
messenger it would be an angel. ln an ayan: l am just a human being sent by Allah."

we are obligated to support the lrophet (sa| A||anu a|ayni wa sa||am).

41

1he lollowing are some common questions about the lrophet (sa| A||anu a|ayni wa sa||am):

uoubt #1: why did the lrophet have so many wives7

1he lrophet (sa| A||anu a|ayni wa sa||am) lived two kinds ol lives: he was a messenger and a man.
when the lrophet (sa| A||anu a|ayni wa sa||am) acted as a man, he married only one woman -
lhadija (raJni A||anu 'anna). when she passed away, the lrophet (sa| A||anu a|ayni wa sa||am) was
in his 0s. A man who marries at that age is looking lor companionship, so it does not make
sense that a man would marry many wives. 1his indicates that the lrophet (sa| A||anu a|ayni wa
sa||am) was acting as a messenger when he married many times, and there was a reason lor it.

lt is important to understand that lslam did not introduce polygyny, rather this practice
existed in the previous laiths, it existed in the times ol musa, 'lesa etc. and lbrahim 'a|ayni a|-
sa|am had two and 8ulayman had several, this was common in the previous religions, also the
marriages ol the lrophet were not out ol lust and only one ol his wives was a virgin. ll one was
to take a cursory look at the lible one would lind that the lrophets ol old had multiple wives as
well. likewise, it was lrom pre-lslamic culture that a man could have as many women as he
desired without restriction. with the coming ol lslam, this practice was regulated and
restricted. men could no longer marry more than lour wives at a time, in hopes ol honoring and
protecting the rights ol women.

Ol all ol the wives ol the lrophet, only one was a virgin. 1he rest were previously married, and
most ol them old in age. 1herelore, the claim that these marriages were out ol lust and
personal desire are lacking substantiation, as the lrophet could have had any woman he
desired but chose these ones specilically. 1his can be seen by the stages ol his married lile:

1. le remained single until the age ol 2. 1his indicates that he was not going alter his
desires. le (sa| A||anu a|ayni wa sa||am) married someone who was older than her.
2. lrom age 2-0 he was married exclusively to his lirst wile, lhadijah, who bore all his
children except one. 8he was 1 years older than him, with children lrom two previous
marriages. 8he was his greatest ally when he received the call at age 40 until she died
when he was 0 years old. le remained in love with her until he died and olten talked
ol his lile with her with great nostalgia. lven alter she passed away, he was laithlul to
her memory.
!. letween ages 0 and 2 he remained unmarried and mourning his beloved late wile.
le lived alone with his daughters.
4. letween ages ! and 60 he married all his other wives lor many noble reasons detailed
below. lt is unimaginable lor a man to suddenly turn lustlul at this age, especially as he
was constantly traveling with bloodthirsty enemies on his heels.
. At age 60 Allah revealed to him a verse preventing him lrom marrying any more until
he died at age 64.

Now, the question arises as to what were the motives behind the rest ol the marriages7 Lpon
lurther research and analysis, we can derive three major motives:
1) 1o pass on lslam to the next generations as a practical legacy. 1he lrophet (sa| A||anu
a|ayni wa sa||am) is the only prophet without any privacy and with a meticulously
preserved tradition in speech and actions in all minute details ol his public and private
lile. lreserved in the sharp minds ol his wives and his companions, those narrations
comprise the daily lile manual" lor muslims to lollow until the end ol time. 1he lact
that lslam was spread on the shoulders ol women and preserved in their hearts is a
42

great honor to the lemales ol this ummah. 1he books ol authentic hadeeth attribute
more than !,000 narrations and prophetic traditions to his wives alone.

2) 1o cement the relations ol the budding nation. ln a tribal society, it was customary to
seal treaties through marrying into tribes. muhammad's (sa| A||anu a|ayni wa sa||am)
closest companions later became the lour caliphs who led lslam at the critical stage
alter his death. 1wo ol them were the lathers ol his wives Aisha (daughter ol Abu lakr)
and lalsa (daughter ol Lmar). 1he other two married his daughters (Lthman married
kuqayyah and 2aynab in succession, and Ali married latima).

1he lrophet (sa| A||anu a|ayni wa sa||am) married kamlah bint 8ulyan when her husband
embraced christianity and died in Abyssinia. le sent to al-Najashi, the ruler ol
Abyssinia, to ask lor her hand in marriage. 8he was glad, and her lather was proud. lt is
a well-known lact that Abu 8ulyan was highly esteemed among his people and that
relationships through marriage had many social ellects among the Arabs. lt was a
means ol allinity among people, especially when the couple lullilled their duties
towards one another. 1he lrophet also married }uwayriah bin larith lor the same
reason. 8he was a war prisoner in the lattle ol lani mustaliq and the lrophet wanted to
give dignity to these types ol women, he thus made them equal with lree women. 8uch
a marriage was a clear prool ol tolerance in lslam. Another political wisdom can be
discerned in the marriage ol 8aliyyah bin luyai bin Akhtab which reluted the
accusation ol racism against the }ews made against the lrophet.

!) 1o teach muslims compassion with women. le taught them to be compassionate not
just to the young and beautilul maidens but more so to the weak and destitute widows,
divorcees, orphans, and elderly women. lslam teaches that women are to be respected,
protected, and cared lor by their men lold. 1hey are not to be cast out to lace a harsh
lile alone.

1he lrophet (sa| A||anu a|ayni wa sa||am) married his wives lor dillerent reasons.
- Aisha - she was the youngest.
- lalsa - because ol Lmar (raJni A||anu 'annu). when lalsa's husband passed away, Lmar
(raJni A||anu 'annu) went to Abu lakr (raJni A||anu 'annu) to ask him to marry his
daughter, he remained quiet. 1hen he went to Lthman who told him that he would
reply in a lew days. Lthman came back and declined. Lmar (raJni A||anu 'annu) said
that the response ol Lthman was easier than the silence ol Abu lakr. 1hen Lmar (raJni
A||anu 'annu) received the proposal lrom the lrophet (sa| A||anu a|ayni wa sa||am). Abu
lakr later told Lmar that he had heard the lrophet (sa| A||anu a|ayni wa sa||am) speak
about her and did not want to reveal it but otherwise he would have married her. 1he
lrophet (sa| A||anu a|ayni wa sa||am) wanted to strengthen the ties with his lriend.
- 8aliyyah - 8he was lrom a }ewish tribe. 1his relutes any claim that the lrophet was
anti-8emitic. Also, she was a convert. 8he was lrom a dillerent culture.
- 2aynab - 8he was the lirst cousin ol the lrophet (sa| A||anu a|ayni wa sa||am).
- }uwariyah - 1he lrophet (sa| A||anu a|ayni wa sa||am) married her lor political reasons.
- kamlah bint Abu 8ulyan - 1he lrophet (sa| A||anu a|ayni wa sa||am) married her lor
political reasons.
- maarya - 8he was a gilt lrom the king ol lgypt to the lrophet (sa| A||anu a|ayni wa
sa||am). 8he was a coptic christian. 1here are dillerent opinions as to whether he lreed
her and then married her as a wile or il he had intercourse with her. 8haykh Yaser is ol
the opinion that he lreed her and then married her. 8he became muslim. 8he gave
4!

birth to lbrahim. 1he lrophet (sa| A||anu a|ayni wa sa||am) said: when you go to lgypt,
remember that you have kinship (ranim) with them."

1he alliances helped strengthen the community and society. 1he lrophet (sa| A||anu a|ayni wa
sa||am) could not display all ol the legitimate reasons to get married il he married only one
woman.

1here is a global crisis ol women outnumbering men. lslam is a very practical religion. 1he
8unnah ol the lrophet (sa| A||anu a|ayni wa sa||am) is to be kind and nice to your wile. ll you do
not have the sustenance or ability to support more than one, then only marry one woman.

1he lanalis, malikis, and 8hali'ees say that even il a woman puts the condition in the contract
that the husband does not marry any more wives, the condition is void. 1he lanbalis said that
the contract needs to be honored. ll the husband marries another wile, then the lirst wile has
the option to divorce the husband.

uoubt #2: why was Aisha (raJni A||anu 'anna) so young7

lirstly, it should be pointed out that this contention was never raised by any ol the earliest
critics ol lslam and the lrophet. kather it is an allegation that became notorious post-
enlightenment. 1hus, had there been the smallest hint ol impropriety, the early critics ol the
lrophet would have delinitely have raised this contention.

8econdly, not only was it customary in Arabia to get married at the age ol puberty but it was
customary in the christian western world as well. lere are some examples:

- lmam al-8hali'i said, 'uuring my stay in Yemen, l have come across girls who
began their menstruation at the age ol nine.' [5iyar a`|am a|-nuua|a` 10:91]
- lmam al-layhaqi narrated that lmam al-8hali'i said, 'l have seen in the city ol
8an'a a grandmother who was twenty one. 8he menstruated at the age ol nine
and gave birth at the age ol ten.' [5unan a|8aynai a|kuura` 1:!19]
- lbn al}awzi narrated similar stories lrom lbn 'Lqayl and 'Lbad almahlabi
[1ani ji anaJitn a|-kni|aj 2:26]
- lt is also narrated that the companion 'Abd Allah bin 'Amr bin al-'As -got
married at the age ol 12- became a grandlather at the age ol 2! or 26. [5iyar
a'|am a|-nuua|a`]
- ln oreek and koman literature, many citations can be lound ol women getting
married at puberty.
- ln our times, the states ol Alabama and New lampshire allow a girl ol age 1!
and 14 to marry with guardian consent.

lt is also important to note that at no point in time was any discontent shown lrom Aisha, but
rather, she loved the lrophet (sa| A||anu a|ayni wa sa||am) dearly. 1his is manilested in the lact
that with her sharp and intelligent mind she went on to become ol the live top narrators ol
hadeeth lrom all ol the companions. 1his alludes to greater wisdoms behind this marriage as
well. lastly, it is important to note that just because we are unable to perceive and lathom
maturity at such young ages (due to the times in which we live where at 1 one is still
considered a minor and unaccountable lor one's actions), it does not mean that it did not
previously exist. 1hus, it is clear that claims that such wives were too young are baseless, and it
is rather just a case ol dillerence ol place and time.
44

1here is a beautilul presentation online about this, and insnaÀ||an it will be posted on the
lorums.

Ol all the classical criticism, none ol the Arabs criticized the lrophet (sa| A||anu a|ayni wa sa||am)
lor marrying Aisha at that age because it was very common at that time. Abdullah ibn Amr ibn
Al 'As became a grandlather in his early 20s. le married at an early age, and his son married at
12 and had a child soon alter that.

Also, it was common amongst all nations at that time and not just amongst the Arabs. Lntil
today, in some ol the remote villages in 8outh America, this custom is still practiced. 1hey
marry at a young age (10, 11, 12).

we need to understand that when the critics speak against the lrophet (sa| A||anu a|ayni wa
sa||am) in this context, they are using their own culture and are projecting their own standards
on the time ol the lrophet (sa| A||anu a|ayni wa sa||am). 1his is not lair.

Aisha (raJni A||anu 'anna) was very young and energetic. 8he would absorb all ol the traditions
and legacy ol the lrophet (sa| A||anu a|ayni wa sa||am). 8he is one ol the top lour narrators ol
ahadeeth (the others: Abu lurayrah, Abdullah ibn Abbas, Abdullah ibn Lmar).

8he had the greatest access to the private lile ol the lrophet (sa| A||anu a|ayni wa sa||am). when
she was young, she would remember all ol the stories, and she was the last wile ol the lrophet
(sa| A||anu a|ayni wa sa||am) to survive him. 8he became a widow at 18 and died in J8 Al (in
her 60s).

when the lrophet (sa| A||anu a|ayni wa sa||am) passed away, she was very sad. 8he cried lor the
loss ol her husband. 1his shows that she was not oppressed and not under any pressure.

1he lrophet (sa| A||anu a|ayni wa sa||am) had a dream about Aisha: the angel was carrying her
and came to him and said that she was his wile.

Ayan: muhammad is not the lather ol any ol your men." 1his would have caused litnah.
1here is no direct line to him other than through latima, and there is a lot ol litnah lrom this.
ll there were any male children, then there would be a struggle to claim power J leadership.

uoubt #!: why was the lrophet ol mercy in so many wars7

Almost all ol the prophets (except lor 'lsa (a|ayni sa|aam)) have engaged in some lorm ol combat
between good and evil, and this is the way Allah (suunananu wataà|a) establishes justices
between na and uaati|. ln the 21
st
century, there are some advocates that justice cannot be
established with a certain moderate level ol lorce. uemocracy sometimes needs to be spread by
war (i.e. oull war). A level ol lorce can be used to establish a noble cause such as justice.

we need to put it in perspective. 1he expansion ol the lslamic state was not something unique
lor its time. lvery nation and empire used to expand (i.e. the komans and lersians). 1he
warriors were muslim but did not lorce lslam upon the people.

4

uuring the lirst ten years, the message ol the lrophet (sa| A||anu a|ayni wa sa||am) was complete
tolerance. 1he muslims were later allowed to initiate war against the enemies until they were
victorious, and then they were commanded to spread the daw'ah and expand.

kegarding the subject ol war, we have ethics. 1he ethics are discussed in the leavenly lues
course.

1. muslims are prevented lrom lighting.
2. muslims are allowed to delend themselves.
!. muslims are now allowed to attack those that attack them.
4. with the establishment ol the muslim state, the muslims are.

1wo incidents that people discuss these days:
1) Assassination ol a lew people in the Arabian leninsula (la'ab ibn Ashral, Abu kali
8alam ibn Abi laqiq). 1his did not happen by the command ol the lrophet (sa| A||anu
a|ayni wa sa||am) and by his permission. la'ab ibn Ashral was the leader ol some }ewish
tribes. 1he lrophet (sa| A||anu a|ayni wa sa||am) asked, who can take care ol la'ab ibn
Ashral7" le broke the treaty and was active in his poetry against the lrophet (sa|
A||anu a|ayni wa sa||am). le went to makkah to incite the musnrikccn against the lrophet
Abu kali 8alam ibn Abu laqiq was assassinated by permission. le was inciting against
the lrophet (sa| A||anu a|ayni wa sa||am) and engaged in active provocation against the
lrophet (sa| A||anu a|ayni wa sa||am). 1here was an open war between him and the
people.

2) lanu Quraydah. when the lattle ol the 1rench ended, the lrophet (sa| A||anu a|ayni wa
sa||am) was taking oll his armor and }ibreel came and told him not to take oll his armor
until he took care ol lanu Quraydah. 1hey were supposed to take care ol the back ol
the muslims. madinah is surrounded by natural barriers on the east and the west. 1he
back entrance had orchards and gardens and one passage that went through lanu
Quraydah. 1he lront entrance was where the muslims had built the trench to close the
gap between the barriers on the east and the west. 1he lrophet (sa| A||anu a|ayni wa
sa||am) heard that lanu Quraydah broke the treaty with the muslims and were going to
allow the enemies to enter. Allah (suunananu wataà|a) protected them lrom this. 1he
lrophet (sa| A||anu a|ayni wa sa||am) went to lanu Quraydah and besieged the town
because there was no longer a treaty. lt went on lor some time, and they then
requested arbitration. 1he lrophet (sa| A||anu a|ayni wa sa||am) agreed, and they chose
8a'ad ibn mu'adh to judge, and he judged that the men should be executed. ll they had
allowed the musnrikccn to enter, then men and women and children would have died.
1he lrophet (sa| A||anu a|ayni wa sa||am) agreed with the judgment ol 8a'ad. 1hose
}ewish lines that did not agree with breaking the treaty went to the lrophet (sa| A||anu
a|ayni wa sa||am) belore the treaty was broken and allirmed their allegiance to the
treaty, and these people were lelt alone.

ln order to truly comprehend this, we must lirstly understand that one cannot be held
accountable lor being attacked. 1hat is just how empires and tribes expanded. 8econdly, we
must acknowledge the history ol war in lslam and its stages ol revelation:
1. muslims are prevented lrom lighting. uuring the lirst thirteen years ol lrophet-hood,
muslims are ordered to be patient and abstain lrom retaliation, no matter how bad the
persecution gets.
46

2. muslims are allowed to delend themselves. 1his stage begins with the migration to
madinah.
!. muslims are now allowed to attack those who attack them. Alter years ol persecution
in makkah, the muslims are now allowed to attack those who wage war against them.
1his is what led to the battles ol ladr and Lhud.
4. with the establishment ol the muslim state, the muslim are now commanded to
propagate and preach lslam and spread justice. 1ribe and empires are lirst asked to
accept lslam, il they reluse, they can pay jizya (a nominal tax), while keeping their
society and religion intact. ll they still reluse to accept propagation ol justice, they are
then taken to war, within civil terms.

lt is worth mentioning here that these stages did not supersede each other because each stage
had its own conditions, circumstances and justilications concerning the balance ol power and
weakness, the change ol the position ol the enemy in war and peace, the kind ol disbelievers as
well as other lactors.

8ection 6 | 8ection 6 | 8ection 6 | 8ection 6 | leace and llessings le Lpon lim leace and llessings le Lpon lim leace and llessings le Lpon lim leace and llessings le Lpon lim

1he command comes lrom Allah (suunananu wataà|a) in the command in the lollowing ayan:
lndeed Allah and lis angels shower blessings on the lrophet. O you who believe, ask blessings
on him and salute him with a worthy salutation" [Al Ahzab: 6]

8haykh al- 8a'di says, 'And in this there is an indication ol the lrophet's completeness, high
rank, elevated status with Allah and lis creation, and his wide lame. lndeed, Allah the lxalted
and lis angels conler blessings upon him, meaning that Allah praises him belore the angels,
and in the exalted assembly [ol angels] due to lis love lor him. And the close angels [too] praise
him, make Ju'a lor him, and seek lorgiveness [lor him] in humbleness and humility.

O you who have believed, ask [Allah to conler] blessings upon him and ask [Allah to grant him]
peace lollowing the example ol Allah and the angels, rewarding him lor some ol the rights he
has upon you, completing your laith, glorilying him, loving and honoring him, increasing in
your good deeds, and expiating your sins. And lrom the best lorms ol asking Allah to conler
blessings upon him, is the lorm that he taught to his companions: 'O Allah, send your sa|at upon
muhammad and upon the lamily ol muhammad, as you sent your sa|at upon the lamily ol
lbahim, verily, You are the most praiseworthy, most glorious. And send your blessing upon
muhammad and upon the lamily ol muhammad, as you sent your blessing upon the lamily ol
lbrahim, verily, you are most praiseworthy, most glorious.' And this command ol asking Allah
to conler blessing upon him is legislated at all times, and many ol the scholars have made it
mandatory in the prayer.' [1ajsir a|-5a'Ji]

(ea) wnat Jccs sa|an anJ sa|am upcn nim mcan

lmam al-lukhari narrates lrom Abu 'Aliyah - he was a student ol lbn 'Abbas and lbn mas'ud -
that sa|an upon the lrophet means to ask Allah to praise the lrophet in the presence ol the
angels, the higher ranked ones in particular. 1his was the opinion ol lbn al-Qayyim and 8haykh
bin al-'Lthaymin. 1here was another group ol scholars who said it means to send mercy and
blessings upon him. lowever, linguistic and textual evidences seem to strengthen the lirst
opinion.

4

As lor sa|am upon the lrophet, the meaning is its apparent meaning, there is no disagreement
with regards to it, it generally means peace, and something that is lree lrom delect, we are
making Juà that Allah keeps him lree ol deliciency and delect and that le protects him. 1hat
is, to keep the lrophet sale and protected. 1his was the view ol 8haykh lbn al-'Lthaymin and
there seems to be very little dillerence ol opinion.

1he u|cma have dillerent opinions as to what it means to send sa|an and sa|am on the lrophet
(sa| A||anu a|ayni wa sa||am). 1he sa|an is not the prayer, but it is the linguistic meaning ol Juà.
Opinion #1: lmam lukhari mentions this lrom some ol the taui`ccn. 1he lrophet's name is
praised by Allah in the presence ol the angels.
Opinion #2: 1here was another group ol scholars who said it means to send mercy and
blessings upon him lrom the angels and believers.

lither way, it is a great benelit and virtue that we ask lrom Allah to be sent upon the lrophet

low do we say it7 1here are dillerent lorms.
1he lrophet (sa| A||anu a|ayni wa sa||am) taught them: 8ay: a||anumma sa||i 'a|a VunammaJ."
1his is known today as the tasnannuJ or JurccJ. 1he lrophet (sa| A||anu a|ayni wa sa||am)
explicitly said this. 1he u|cma say that any lorm that is mentioned is considered to be sa|an.
A|ayni sa|aat wa as-sa|am, a|ayni sa|aam. 1here should be no snirk and no uiJàn in the practice.

what is the dillerence between saying sa|aat 'a|a an-naui and the other prophets7 You can say
'sa| A||anu a|ayni wa sa||am' lor all ol the prophets. You can send the sa|am on all ol the prophets.
1he practice that became most popular amongst people and u|cma is that when they speak
about the lrophet (sa| A||anu a|ayni wa sa||am), they exclusively say: sa| A||anu a|ayni wa sa||am
and lor other prophets, they say: a|ayni sa|aam. where does this come lrom7 1he Quran.
5a|awat was mentioned in the ayan in the Quran and in the tasnannuJ.

what about lor anyone besides the prophets7 1here is no tanrccm (prohibition). lt is not
common practice because this was commanded by Allah that we do this lor the lrophet (sa|
A||anu a|ayni wa sa||am). we make Juà lor other people and ask lor Allah's lorgiveness lor them.
can you say lor the sahaba a|ayni sa|aam7 can we say Aisha a|ayni sa|aam7 Yes, but the common
practice is to say raJni A||anu 'annu so that we don't put them at the level ol the anuiya.

1he angels make sa|awat and sa|am lor you when you remain sitting alter the prayer.

uo you have to say sayyiJina (master J leader)7 1here is no doubt that the lrophet (sa| A||anu
a|ayni wa sa||am) is sayyiJina, but you do not have to say it. lt was not his (sa| A||anu a|ayni wa
sa||am) practice and not the practice ol the companions. leople now say: a||anumman sa||i 'a|a
sayyiJinna muhammad. lt is permissible to say this.

(eu) wnat is tnc ru|in cn scnJin sa|an anJ sa|am upcn nim

ll you initiate his name, it is recommended that you send sa|an and sa|am. ll you hear his name,
then it is obligatory. 1he lrophet (sa| A||anu a|ayni wa sa||am) said that the person is stingy who
hears his name and does not say sa| A||anu a|ayni wa sa||am.

what about in a lecture7 can you say it once7 1his is being stingy.

48

when you write his name, are you obligated to write sa| A||anu a|ayni wa sa||am"7 No, you are
not, but you must say it. ln the older days, they wanted to save time and space in the books and
used an abbreviation when writing, but this did not mean that they did not say it. many people
write (saaJ). 8hould you do this7 8haykh Yaser does not recommend it, but it is better than
(saaJ - |aam - ayn - mccm) which is meant to mean sa| A||anu a|ayni wa sa||am" and is not meant
to be read as one word. lt is okay to write pbuh" in lnglish, but do not write it in Arabic
abbreviated in this way.

ln 8urah Al lahl, Allah (suunananu wataà|a) says: kemember Allah il you lorget." uoes
sa|awat count as the remembrance ol Allah7 8ome u|cma say that it does because it is an act ol
iuaaJan and an act ol Jnikr. lt is prelerable not to say: 'a||anumma sa||i 'a|a sayyiJinna
muhammad' when you lorget something but rather: suunanA||an, etc.

lt is only compulsory to send sa|an and sa|am upon the lrophet in the last tasnannuJ ol prayer.
ln the lollowing scenarios, it is considered virtuous and recommended:

1. when his name is mentioned. lt does not have to be just muhammad but could be
kasulillah, Nabiyy, etc.
2. Alter the aJnan. You should send salawat upon the lrophet (sa| A||anu a|ayni wa sa||am)
alter the aJnan. can you include the sahabah and the lamily ol the lrophet (sa| A||anu
a|ayni wa sa||am) when you send the sa|awat7 Yes, you can.
!. ln the lirst tasnannuJ.
4. ln du'a. 1he lrophet (sa| A||anu a|ayni wa sa||am) recommends that whenever you make
Juà, mention the praise ol Allah at the beginning and the sa|awat ol the lrophet (sa|
A||anu a|ayni wa sa||am) at the end.
. ln janazah
6. ln the lriday knutuan
. lntering and leaving the masjiJ
8. 1he day ol }umu'ah. 1he lrophet (sa| A||anu a|ayni wa sa||am) recommended that we
increase the number ol salawat we send upon the lrophet (sa| A||anu a|ayni wa sa||am)
on this day.
9. when teaching and conveying knowledge. 1he u|cma say that you begin the same way
you start the knutuan.
10. At the time ol nikan. Also at the time ol other contracts.

low did the lrophet (sa| A||anu a|ayni wa sa||am) make the sa|awat upon himsell7 le would say
'a||anumma sa||i 'a|a muhammad' and mentioned himsell by name because this was how he
taught the sanauan.

1o lind out more, look at the book ol lbn Al Qayyim, and there is a summarized version in
lnglish. lbn Al Qayyim mentions 40 dillerent places all together which can be lound in his book
ja|a` A| Ajnam.

(ec) wnat arc scmc cj tnc virtucs cj scnJin sa|an anJ sa|am

1. lullillment ol the command ol Allah. 1his is in 8urah Al Ahzab.

2. uoing an action that Allah and the angels do.

49

!. keceive ten sa|an lrom Allah. 1he lrophet (sa| A||anu a|ayni wa sa||am) said, whoever
pronounces the salawat upon me one time, Allah (suunananu wataà|a) in return
mentions sa|awat lor that person ten times." 1his means that Allah will remember you
with mercy and blessings ten times.

4. 1en sins are lorgiven. ln another narration, the lrophet (sa| A||anu a|ayni wa sa||am) said
that whoever mentions the sa|awat, ten ol his sins will be lorgiven. 1his may be
disputable in terms ol authenticity. 1his can be lound in lbn Al Qayyim's book.

. A cause ol Juà being answered. lt increases your chances ol your Juà being answered.

6. A cause ol attaining the lrophet's intercession. 1he lrophet (sa| A||anu a|ayni wa sa||am)
said that whoever maintains the sa|awat upon the Nabi all ol the time, then he will
receive his intercession on the uay ol }udgment.

. 1he lrophet responds to you
1his happens in a manner which we do not know. 1he sa|awat is sent to the lrophet (sa|
A||anu a|ayni wa sa||am) and the lrophet (sa| A||anu a|ayni wa sa||am) will respond, but
how it happens is part ol i|m a| nayu.

8. makes gatherings virtuous. 1he angels are there and making sa|awat lor you. 1his does
not mean that you should gather many people and continuously recite sa| A||anu a|ayni
wa sa||am because the sahabah did not do so.

9. A way to increase our love lor the lrophet. when you remember him and his name,
you become more attached. when you love someone, don't you love to hear that
person's name7

10. A means ol attaining Allah's mercy. ll Allah sends sa|awat upon you, then Allah is
showering you with mercy.

why do we not have to mention anything special when we say the Name ol Allah7 Allah
(suunananu wataà|a) is not in need ol our praise. Allah (suunananu wataà|a) is above our praise.
Allah (suunananu wataà|a) is giving the lrophet (sa| A||anu a|ayni wa sa||am) a special status.

ln a non-muslim gathering, can you say 'peace be upon him'7 8haykh Yaser sends sa|awat
regardless ol what type ol gathering. Alter one gathering, someone asked what was being said,
and 8haykh Yaser responded that it is a lorm ol respect.

Activity
8uggestions lor lrojects:
- 1alk about the lrophet (sa| A||anu a|ayni wa sa||am) in class assignments.
- 8tart a You1ube channel with 10-1 second clips: l love the lrophet muhammad (sa|
A||anu a|ayni wa sa||am) because."
- lecause he (sa| A||anu a|ayni wa sa||am) told me so" - make bracelets, etc. and start a
website to go along with it.
- 8ponsor a prolessional, academic class lor adolescents
- Almaghrib competition to write the best literature on the lrophet (sa| A||anu a|ayni wa
sa||am)
0

- On an event day (i.e. larth uay) have the muslims gather today and make a t-shirt as
well with a tag line such as Our lrophet (peace be upon him) was a tree hugger"

8ection | 8ection | 8ection | 8ection | 1he oreatest ol calamities 1he oreatest ol calamities 1he oreatest ol calamities 1he oreatest ol calamities

Any muslim with a heart that beats can testily to the great sorrow and sadness one leels upon
reading about the death ol the lrophet. Amazingly enough, even in relation to his death the
lrophet is able to put things in perspective lor us. lbn 'Abbas narrates that the lrophet said, 'll
anyone is alllicted by a calamity, then let him remember that calamity by my death, lor indeed
it is the greatest ol calamities.' [al-1irmidhi]

ln the Arabic language, calamity is musccua. lbn Abbas (raJni A||anu 'annu) narrates that the
lrophet (sa| A||anu a|ayni wa sa||am) said, ll anyone is alllicted by a calamity, then let him
remember that calamity by my death, lor indeed it is the greatest ol calamities." we all wish
that we had the lrophet (sa| A||anu a|ayni wa sa||am) amongst us to guide us through the
dilliculties ol this lile. whenever there is something that you are going through, remember
that there is no greater calamity than missing the time ol the lrophet (sa| A||anu a|ayni wa
sa||am).

1he same day that the companions buried the lrophet (sa| A||anu a|ayni wa sa||am), they said
that they could leel the change in their hearts.

1he lrophet knew his time was coming several months belore his actual death. le gave the
lollowing precursors in hopes that the impact would not be as great or severe:

1. ln kamadan, in the tenth year ol the hijrah, he secluded himsell lor twenty days in
contrast to his usual ten. 8ome ol the u|cma say that he did this to compensate lor not
making i'tikaaj the year belore, but others say that it was exclusive lor him and that he
was preparing himsell lor departing this world.

2. }ibreel reviewed the Quran with him twice. 1his was to make sure that everything was
preserved and correct.

!. At lajj, he clearly stated, l do not know whether l will ever meet you at this place once
again alter this current year." 1he lrophet (sa| A||anu a|ayni wa sa||am) said this in the
larewell knutuan. 1he lrophet (sa| A||anu a|ayni wa sa||am) was giving them precious
advice.

4. 1he revelation ol 8urat an-Nasr. when the victory and the conquest have been
lullilled, and the people come to lslam in waves, praise your lord and seek lis
lorgiveness. lndeed, le is Olt lorgiving." 1he sahabah may not have understood the
true message, but lbn Abbas and Lmar understood the meaning. lbn Abbas said that
this was an early death announcement lor the lrophet (sa| A||anu a|ayni wa sa||am).
most ol the companions thought that the meaning was good news lrom him and about
victory.

. ln the early days ol 8alar, in the eleventh year ol al-hijrah, the lrophet went out to
Lhud and observed a larewell prayer to the martyrs. lt looked as il he was saying
goodbye to the dead and the living alike. le then ascended the pulpit and addressed
the people saying, 'l am to precede you and l have been made witness upon you. ly
1

Allah, you will meet me at the 'lountain' very soon. l have been given the keys ol
worldly treasures. ly Allah, l do not lear lor you that you will turn polytheists alter me.
lut l do lear that acquisition ol worldly riches should entice you to strike one another's
necks.' [a|8iJayan wa`|-ninayan].

8ome ol the u|cma say that it was in the middle ol 8alar, and others say it was at the end
ol 8alar and the beginning ol the lollowing month. we know that the lrophet (sa|
A||anu a|ayni wa sa||am) lell ill upon his return lrom lajj. when the lrophet (sa| A||anu
a|ayni wa sa||am) gave the lamous knutuan and was then leeling ill, he said, A man was
given the choice between meeting his lord and staying in the duniyah, and he chose to
meet his lord." lveryone was okay with this, but Abu lakr (raJni A||anu 'annu) was
weeping and crying. lerhaps he was the only one who understood the language ol his
lriend, and he said that the lrophet (sa| A||anu a|ayni wa sa||am) was talking about
himsell. 1he lrophet (sa| A||anu a|ayni wa sa||am) said that he will be going ahead and
waiting lor them at a| nawJ.

1he lrophet (sa| A||anu a|ayni wa sa||am) gave the linal reminder that he was not learlul
ol poverty lor them because Allah would provide lor them, but he was alraid that they
would light each other lor the riches ol this world. 1his unlortunately did happen alter
the death ol the lrophet (sa| A||anu a|ayni wa sa||am).

(a) 1nc 5ickncss 8cins

was the death something natural or was it because ol the poison he once had ingested7 when
the lrophet (sa| A||anu a|ayni wa sa||am) ate lrom the meat, the woman said that she knew that il
he was a prophet, then he would be inlormed about it, and il he was not, then she was saving
people lrom trouble. 1he lrophet (sa| A||anu a|ayni wa sa||am) was inlormed about it. 1he
poison as kept in his body until the later time. lecause ol this, the lrophet (sa| A||anu a|ayni wa
sa||am) was a martyr, which is a popular opinion amongst the scholars. 1he majority say that
he died a natural death.

8cholars diller as to when the illness actually began. 8ome have said the 22
nd
ol 8alar and others
the 29
th
, and other the beginning ol kabi' al-awwal. 8ome scholars speculate that the lingering
ellects ol the poisoning at al-lhaybar triggered the sickness.

(u) larcwc|| AJvicc anJ cacy

1. le orders Abu lakr to lead the prayers.
1he lrophet (sa| A||anu a|ayni wa sa||am) was always an imam lor the community. when
the lrophet (sa| A||anu a|ayni wa sa||am) was sick, more people started coming to the
masjiJ, and he wanted to be there lor him. One day he lell unconscious and when he
woke up, he asked about the sa|an and was told that the people were waiting lor him.
le asked lor water and lbn Abbas and Ali helped him outside. le lell unconscious again
and then asked about the sa|an when he woke up. le drank water and then alter he got
up he again lell unconscious. (1his happened three times). le realized he would not be
able to go outside. 1hen he said, let Abu lakr lead the people in sa|an."

2. live days prior to his death, he warns the people against building masajid at graves.

2

!. le orders every door that connects to the masjiJ to be sealed, except Abu lakr's door.
1he houses were connected. 1his was a hint to the muslim ummah lor Abu lakr to be
his successor.

4. le inlorms latima that his death is imminent, and that she will be the lamily member
who lollows him most closely. 1he lrophet (sa| A||anu a|ayni wa sa||am) whispered
something to latima, and Aisha (raJni A||anu 'anna) was also present. latima started to
cry, and then when he whispered again, she smiled. when latima was leaving, Aisha
asked her what the lrophet (sa| A||anu a|ayni wa sa||am) had said to her. latima relused
to say anything. when the lrophet (sa| A||anu a|ayni wa sa||am) passed away, she
approached latima again and asked her what he had said. 1he lrophet (sa| A||anu a|ayni
wa sa||am) had told latima, uon't you want to be one ol the lair ladies ol }annah7"
latima died six months alter the death ol the lrophet (sa| A||anu a|ayni wa sa||am).

. le warns the people: uon't turn his grave into a place ol worship.

6. lxpel the polytheists lrom the Arabian leninsula, except lor delegates. 1his was lelt
lor Abu lakr to handle, and it was not lullilled until the time ol Lmar.

. lold on to the book ol Allah and the 8unnah. 1he lrophet (sa| A||anu a|ayni wa sa||am)
said that il you hold onto two things, you will not go astray: the Quran and 8unnah.

8. lullill the rights ol his lamily. 1he lrophet (sa| A||anu a|ayni wa sa||am) advised us to
take care ol his lamily. Normally, in every political system, when people start to
compete lor positions in the government, they have animosity lor the ruling lamily.
larbalah occurred not too long alter this time and many ol the lamily ol the lrophet
(sa| A||anu a|ayni wa sa||am) were killed.

9. le orders the sending lorward ol Lsama's army. 1his army was sent to delend the
northern borders ol the Arabian leninsula against the komans. Abu lakr's opinion was
to send the army, but Lmar's opinion was that the army was needed to light the
apostates. Abu lakr said that he would never untie a banner that the lrophet (sa|
A||anu a|ayni wa sa||am) had tied, and the army went lorward to Ash 8haam. Lsama at
that time was 19 years old.

10. 1he prayer and that which the right hand possesses." 1he lrophet (sa| A||anu a|ayni wa
sa||am) advised us about the sa|an and the rights ol the slaves. 1he lrophet (sa| A||anu
a|ayni wa sa||am) mentions the rights ol the slaves with one ol the most important
actions: sa|an.

(c) 1nc lina| Vcmcnt

On monday, the 12
th
ol kabi' al Awwal, Aisha (raJni A||anu 'anna) narrates,
laying in my lap gazing at the skies, his last words were, 'O Allah (unite me) in
the highest companionship.'"[lukhari]

Anas (raJni A||anu 'annu) said, On the day that the messenger ol Allah entered
madinah, all things inside ol it became illuminated. lut on the day that he
died, all things in it became darkened. And no sooner did we leave the lrophet
!

and bury him that we reproached our hearts, linding lault with them. [A|
8iJayan wa a| Ninayan]

Aisha (raJni A||anu 'anna) narrates these linal moments. 8he said that the lrophet (sa| A||anu
a|ayni wa sa||am) was leaning towards her. 8he was on his bed and holding him lrom behind.
lis back was on her chest. 8he held onto him tightly. 1he lrophet (sa| A||anu a|ayni wa sa||am)
held was so weak and not able to read Quran and wipe over his own body. 8he would recite the
Quran lor him and would take his hand and wipe it over his body. At that time, her brother
Abdurkahman ibn Abi lakr with a miswak in his mouth. 1he lrophet (sa| A||anu a|ayni wa sa||am)
stared at him. Aisha said that she knew how much he loved the miswak and asked him il he
wanted it. le could only nod. 8he took the miswak, and she bit the tip ol it, and she cleaned the
tip, and then she gave it to him. 1he lrophet (sa| A||anu a|ayni wa sa||am) took it lrom her and
started to clean his mouth and teeth. 8he said, l've never seen him doing anything nicer than
that time." le was preparing himsell lor a special meeting. 8uddenly, he put the miswak down
and raised his linger and said, ln the highest companionship, in the highest companionship."
8he realized that the angel was asking permission to take his soul. when the lrophet (sa| A||anu
a|ayni wa sa||am) did this, he then put his hand down, and suddenly she lelt the heavy weight ol
his body on her, meaning that he was gone.

what did she do7 8he did not know what to do. 8he placed him down, and she cried. 1he
sahabah and lamily were called to see the lrophet (sa| A||anu a|ayni wa sa||am). 1hey were in
complete shock and disbeliel. 1hey covered his lace, and they were waiting to know what to
do. Abu lakr (raJni A||anu 'annu) came immediately and uncovered his lace. le bent down and
kissed him and said, You are so good and so beautilul dead and alive." le covered him again
and went out to deal with the chaos in the masjiJ. leople were crying, lighting, and depressed.
Lmar (raJni A||anu 'annu) was carrying his sword and said that il anyone says that kasulullah is
dead, then he will kill him. Abu lakr gave a very quick knutuan and made a strong statement:
Ya Lmar, sit down!" le then said, let those who worship muhammad know that muhammad
is dead. let those who worship Allah know that Allah is lternal living." 1hen he said the ayan
in 8urah Al lmran: muhammad was a messenger ol Allah. ll he dies or is killed, will you turn
your back and leave the laith in disbeliel7" Lmar collapsed and it was as il it was the lirst time
that he heard the ayan. Anas (raJni A||anu 'annu) said that when the lrophet (sa| A||anu a|ayni wa
sa||am) had come to madinah, it became so bright, and when he lelt, it again became dark.

mu'adh ibn }abal came lrom Yemen when he heard about the sickness ol the lrophet (sa| A||anu
a|ayni wa sa||am). 1he moment he arrived, he realized that something was wrong. le collapsed
and cried that he did not have the opportunity to see the lrophet (sa| A||anu a|ayni wa sa||am)
again belore his death.

Ask yoursell: Am l lullilling the rights ol the lrophet (sa| A||anu a|ayni wa sa||am)7

Q&A
ln some books ol history: 8ome people began naming their children muhammad because they
were expecting a prophet but perhaps more common alter Abdul muttalib started it, and
people lollowed him.

8ignilicance ol the lrophet (sa| A||anu a|ayni wa sa||am) being illiterate: A miracle that someone
who is unlettered could come up with such an amazing book.

4

uo you have to wear lull hijab when making Juà7 lt is ol the etiquettes to lace the iu|an, wear
hijab, make wuJu, etc., but it is not mandatory J waajiu. when you are on your period, you
cannot even make wuJu, so it is not necessary. 8ometimes you do not have time to do all ol
these things.

low can we make aJnkaar lor our children7 1he lrophet (sa| A||anu a|ayni wa sa||am) would do
this with lasan or lusayn when sending them to bed. le would recite ! times: a`ccJnu ui
ka|imaati||an wa min snarri ma kna|a. wipe over their bodies with your hands while reciting and
then blow on them directly.

Vuraaaua is always keeping in mind that Allah is looking over you. lt is something that we
need to worry about. lt is part ol insan that you worship Allah as il you see lim and il you can't
get to that level, then you know that le is seeing you.

1here are no specilic number ol rakàt belore salat al jumu'ah - you can make as many as you
want. Alter jumu'ah, il the lrophet (sa| A||anu a|ayni wa sa||am) prayed in the masjiJ, he would
pray 4 rak'ah. ll he went home, then he would pray 2 rak'ah.

1here are snayatccn lrom jinn and ins. lrom ins: the people are so evil J worse than the
snayatccn.

1here is a volcano in madinah on the eastern side. Alhamdulillah it is not active. 1he last time
it exploded was 800 years ago. 1he incident can be read in A| uiJayan wa Niyana ol lbn lathir.
1he masjiJ ol the lrophet (sa| A||anu a|ayni wa sa||am) was destroyed and later rebuilt. 8ome ol
the people who lived at that time thought that it was the uay ol }udgment because one ol the
signs is a lire that can be seen lrom lar away.

Shamā'Il (Characteristics) of Muhammad (Saw) (The Prophet's Smile)

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Shamā'Il (Characteristics) of Muhammad (Saw) (The Prophet's Smile)

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Qabeelah Nurayn 1he lrophet's 8mile: 1he characteristics ol the lrophet 1he lrophet's 8mile: 1he characteristics ol the

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