Sep 22, 2012

I Love Prophet Muhammad

I love Nabi Muhammad, Prophet and the Messenger of Allah
He is Rasulullah, the last Prophet of all the Prophets 
The Last Messenger appointed by Allah from all of the beloved Messengers

He is Muhammad محمد

 peace and blessings of Allah be upon him    صلى الله عليه وسلم

who had read the firman; saying from Allah

This day, I (Allah) have perfected your religion for you, 
completed My Favour upon you, 
and have chosen for you Islam as your religion
Pada hari ini, Aku telah sempurnakan bagi kamu ugama kamu, 
dan Aku telah cukupkan nikmatKu kepada kamu, 
dan Aku telah redakan Islam itu menjadi ugama untuk kamu

(part of Surah Al Maidah ayat 3)

He is the one who had taught us about caring, love and brotherhood 

- Do treat your women well and be kind to them for they are your partners and committed helpers.
- All mankind is from Adam and Eve, an Arab has no superiority over a non-Arab nor a non-Arab has any superiority over an Arab
- Learn that every Muslim is a brother to every Muslim and that the Muslims constitute one brotherhood
- Do not therefore do injustice to yourselves
- Remember one day you will meet Allah and answer your deeds. So beware, do not astray from the path of righteousness after I am gone.
Final Sermon

Prophet Muhammad is the one who tell us about the true story of the past by reading and conveying the firman of Allah ...

the tranlation

Muhsin Khan
O people of the Scripture (Jews and Christians)! Now has come to you Our Messenger (Muhammad SAW) explaining to you much of that which you used to hide from the Scripture and passing over (i.e. leaving out without explaining) much. Indeed, there has come to you from Allah a light (Prophet Muhammad SAW ) and a plain Book (this Quran).
O People of the Scripture! Now hath Our messenger come unto you, expounding unto you much of that which ye used to hide in the Scripture, and forgiving much. now hath come unto you light from Allah and plain Scripture,
Wahai Ahli Kitab! Sesungguhnya telah datang kepada kamu Rasul Kami (Muhammad, s.a.w) dengan menerangkan kepada kamu banyak dari (keterangan-keterangan dan hukum-hukum) yang telah kamu sembunyikan dari Kitab Suci, dan ia memaafkan kamu (dengan tidak mendedahkan) banyak perkara (yang kamu sembunyikan). Sesungguhnya telah datang kepada kamu cahaya kebenaran (Nabi Muhammad) dari Allah, dan sebuah Kitab (Al-Quran) yang jelas nyata keterangannya. 

Muhsin Khan
Surely, in disbelief are they who say that Allah is the Messiah, son of Maryam (Mary). Say (O Muhammad SAW): "Who then has the least power against Allah, if He were to destroy the Messiah, son of Maryam (Mary), his mother, and all those who are on the earth together?" And to Allah belongs the dominion of the heavens and the earth, and all that is between them. He creates what He wills. And Allah is Able to do all things.
They indeed have disbelieved who say: Lo! Allah is the Messiah, son of Mary. Say: Who then can do aught against Allah, if He had willed to destroy the Messiah son of Mary, and his mother and everyone on earth? Allah's is the Sovereignty of the heavens and the earth and all that is between them. He createth what He will. And Allah is Able to do all things.
Demi sesungguhnya, kafirlah orang-orang yang berkata: "Bahawasanya Allah ialah Al-Masih Ibni Maryam) katakanlah (wahai Muhammad): "(Dakwaan itu tidak benar) kerana siapakah yang dapat menahan (seksa) dari Allah sedikit jua pun kalau Ia mahu membinasakan Al-Masih Ibni Maryam beserta ibunya dan orang-orang yang ada di muka bumi semuanya?" Dan (ingatlah) bagi Allah jualah kuasa pemerintahan langit dan bumi dan segala yang ada di antara keduanya. Ia menciptakan apa jua yang dikehendakiNya. Dan (ingatlah) Allah Maha Kuasa atas tiap-tiap sesuatu.
- Al Quran Al Maidah ayat 17

He is the Messenger of Allah for all the mankind, peace for all ..
feeling cool and secure

I am Muhammad ibin Abdullah ibin Abdul Mutalib
(Muhammad here refer to Prophet Muhammad s.a.w) ( in arabic ibni means son of )
ordered to be written to the Samarithan Jews 
an ensure and safety for their religion and their homes 
Uploaded by on Jan 29, 2012
The Highest Samaritan Jew Priest Admit Prophethood Of Prophet Muhammad And Tolerance of Islam

Who Is speaking and appeared in This Video is The highest Samaritan priest "Abdalmain Sadaqah", The Leader of the Samaritan Jews, Nablus, Palestinian city in the northern West Bank.


Love of Companions to Prophet Muhammad صلى الله عليه وآله وسلم
Cinta Sahabat terhadap Nabi Muhammad  صلى الله عليه وآله وسلم

Sheikh ul Islam Dr.Tahir ul Qadri 
Uploaded by on 23 Jul 2010

Sallallahu 'alayhi wa Sallam

In the name of Allah, the Infinitely Merciful, the Compassionate. There is no power nor strength except in Allah, the Most High, Glory to Thee: of knowledge we have none, save what Thou has taught us; in truth it is Thou Who art perfect in Knowledge and Wisdom. The Laud is Allah's, Lord of Majesty, Bounty, Honour, the Sovereign, the Holy One, the Source of All-Knowing, He Who has graced us with bounty after having guided us to Iman and Islam; and appointed us as the best of Peoples, evolved from mankind; and expounded to us in His Glorious, All-Manifesting Book through the tongue of His honest and True Messenger; and explained to us what is just and what is unjust; and what is guidance and what is error; and which are acts of obedience and which are sins.

And know that the loftiest of exemplars, the most noble and the greatest and the most binding to all Muslims is the Messenger of Allah, Allah bless him and grant him peace: verily he is by unanimous agreement the Greatest Exemplar. And the obligation due to him is the greatest after that of Allah; and the adab with him the most emphasised of the adab and obediences. For whosoever loves him and immensely esteems him, he has indeed loved Allah and whosoever obeys him has indeed obeyed Allah. Says Allah, the Exalted: "Say, if ye do love Allah, follow me: Allah will love you and forgive you your sins. For Allah is the Oft-Forgiving, Most Merciful" (âl-'Imran: 31). And says the Exalted: "He who obeys the Apostle, obeys Allah" (an-Nisaa: 80). And says the Exalted: "So take what the Apostle assigns to you, and deny yourselves that which he withholds from you. And fear Allah; for Allah is strict in punishment" (al-Hashr: 7). And says the Exalted: "Then let those beware who withstand the Apostle's order, lest some trial befall them, or a grievous Penalty be inflicted on them" (an-Nur: 63).

And says the Exalted: "Verily, those who plight their fealty to thee do no less than plight their fealty to Allah: the Hand of Allah is over their hands: then anyone who violates his oath, does so to the harm of his own soul, and any one who fulfils what he has covenanted with Allah, Allah will soon grant him a great reward" (al-Fat'h: 10). And says the Exalted: "So it is those who believe in him, honour him, help him and follow the light which is sent down with him - it is they who will prosper" (al-A'araf: 157). And says the Exalted: "O who believe! Raise not your voices above the voice of the Prophet, nor speak aloud to him in talk, as ye may speak aloud to one another, lest your deeds become vain and ye perceive not. Those who lower their voice in the presence of Allah's Apostle - their hearts has Allah tested for piety: for them is Forgiveness and a great reward" (al-Hujurat: 2-3).

And says he, upon whom be blessings and peace: "One of you does not believe until I become dearer to him than the soul that lies between the two sides".

And says he, upon whom be blessings and peace: "One of you does not believe until his desire follows what I have come with". And says he, upon whom be blessings and peace of Allah: "Were Musa and Isa alive, they cannot but follow me". And says he, upon whom be blessings and peace: "Whosoever obeys me, has indeed obeyed Allah and whosoever disobeys me has indeed disobeyed Allah". And says he, upon whom be blessings and peace: "All of you will enter paradise except those who refuse". And they said: "And who refuses?" And said he, upon whom be blessings and peace: "Whoever obeys me enters Paradise, and whosoever disobeys me has indeed refused". And says he, upon whom be blessings and peace: "Who annoys me, annoys Allah and whosoever annoys Allah, He puts him into Hell".

And what goes to perfect love to him and high esteem and beneficient adab towards him, blessings and peace be upon him, is love for the people of his house and his companions, esteem for them and respect. Says Allah, the Exalted: "Say (O Prophet): no reward do I ask of you except the love of those near of kin" (ash-Shura: 23).

And says the Exalted: "The vanguard (of Islam), the first of those who foresook (their home) and of those who gave them aid, and (also) who followed them in (all) good deeds - well-pleased is Allah with them, as they are with Him" (at-Tawbah: 100).

And says he, upon whom be blessings and peace of Allah: "Love Allah for such of His bounties as He nourishes you with, and love me because you love Allah and love the people of my House because you love me". And says he, upon whom be blessings and peace to 'Abbas, may Allah be pleased with him: "Iman does not enter the heart of one until they love you for the sake of Allah and for your nearness to me". And says he, upon whom be blessings and peace, to Fatima and 'Ali and al-Hassan and al-Husayn, may Allah be pleased with them: "I am at war with those you are at war with and at peace with those you are at peace with". And says he, upon whom be blessings and peace, in the hadith of Zayd bin Arqam, may Allah be pleased with them: "And my issues are the people of my house. I remind you, in the Name of Allah, about people of my house". And says Abubakr, may Allah be pleased with him: "Have a conscientious regard to Muhammad in the people of his house". And says he, upon whom be blessings and peace: "Uphold me in my companions; do not take them as targets after me; whosoever loves them loves them because of my love; and whosoever is disaffected against them is disaffected against them because of disaffection against me; and whosoever molests them has indeed molested me; and whosoever molests me has indeed invoked the wrath of Allah and whoever invokes the wrath of Allah risks penalty from Him". And says he, upon whom be blessings and peace: "Do not abuse my companions. Verily, in the Name of Him in Whose Hands my soul is: were one of you to spend the like of the mountain of Uhud in gold he would not attain the rank of one of them, not even half of it".

Let a Muslim who is solicitous about his religion therefore beware of hating a member of the house of the Apostle, may Allah bless him and grant him peace, or one of his companions because that harms his religion and his Hereafter. And because of it, he gets counted among those who offend His Prophet and annoy him, Allah bless him and grant him peace. Let him love them and praise them on account of good (in them) in the same manner as Allah has praised them as well as His Apostle.

Extracted from
Of: Imam 'Abdallah Ibn 'Alawi al-Haddad
Rady Allahu 'Anhu

Translated by Shaykh Mohamed Mlamali Adam
in consultation with
Ad-Da'ee al-Kamil Sayyid Omar Abdallah, UK  
my source

Death of the Messenger of Allah

The Start of the Disease

On Monday the 29th of Safar in the eleventh year of Hijrah, he participated in funeral rites in al-Baqi'. On the way back he had a headache, his temperature rose so high that the heat effect could be felt over his headband. He led the Muslims in prayer for eleven days though he was sick. The total number of his sick days were either thirteen of fourteen.
The Last Week

When his sickness grew severe he asked his wives: "Where shall I stay tomorrow?" or "Where shall I stay?" They understood what he wanted. So they allowed him to stay wherever he wished. He moved to 'A'ishah's room leaning - while he was walking - on al-Fadl ibn al-'Abbas and 'Ali ibn Abi Talib. Head banded as he was, he dragged his feet till he came into her abode. It was there that he spent the last week of his life.

During that period, 'A'ishah used to recite al-Mu'awwidhat (Chapters 113 and 114 of the Qur'an) and other supplications which he has already taught her.

Five Days Before Death

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

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

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

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

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

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

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

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

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

Then the Messenger of Allah said:

"The fellow I feel most secure in his company is Abu Bakr. If I were to make friendship with any other one than Allah, I would have Abu Bakr a bosom friend of mine. For him I feel affection and brotherhood of Islam. No gate shall be kept open in the Mosque except that of Abu Bakr's." [Sahih al-Bukhari, 1/22,429,449, 2/638; Mishkat al-Masabih, 2/548]
Four Days Before His Death

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

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

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

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

"By the winds (or angels or the Messengers of Allah) sent forth one after another." [Al-Qur'an 77:1] [Mishkat al-Masabih, 1/102]

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

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

A Day or Two Prior to Death

On Saturday or on Sunday, the Prophet sallallahu 'alayhi wa sallam felt that he was well enough to perform the prayer; so he went out leaning on two men in order to perform the noon prayer. Abu Bakr, who was then about to lead the prayer withdrew when he saw him coming; but the Prophet made him a gesture to stay where he was and said: "Seat me next to him." They seated him on the left hand side of Abu Bakr. The Prophet led the prayer, and Abu Bakr followed him and raised his voice at every 'Allahu Akbar' (i.e. Allah is the Greatest) the Prophet said, so that the people may hear clearly. [Sahih al-Bukhari, 1/98,99]
A Day Before His Death

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

The Last Day Alive

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

The Messenger of Allah sallallahu 'alayhi wa sallam did not live for the next prayer time.

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

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

He gave Fatimah glad tidings that she would become the lady of all women of the world [Rahmatul li'l-Alamin, 1/282]. Fatimah witnessed the great pain that afflicted her father. So she said: "What great pain my father is in!". To these words, the Prophet remarked:

"He will not suffer any more when today is over." [Sahih al-Bukhari, 2/641]

He asked that al-Hasan and al-Husayn be brought to him. He kissed them and recommended that they be looked after. He asked to see his wives. They were brought to him. He preached them and told them to remember Allah. Pain grew so much severe that the trace of poison he had at Khaybar came to light. It was so sore that he said to 'A'ishah: "I still feel the painful effect of that food I tasted at Khaybar. I feel as if death is approaching." [ibid, 2/637] He ordered the people to perform the prayers and be attentive to slaves. He repeated it several times. [ibid. 2/637]
The Prophet sallallahu 'alayhi wa sallam Breathes His Last

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

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

"There is no god but Allah. Death is full of agonies." [Sahih al-Bukhari, 2/640]

As soon as he had finished his Siwak, brushing, he raised his hand or finger up, looked upwards to the ceiling and moved his lips. So 'A'ishah listened to him. She heard him say: "With those on whom You have bestowed Your Grace with the Prophets and the Truthful (as-Siddiqin), the martyrs and the good doers. O Allah, forgive me and have mercy upon me and join me to the Companionship on high." [ibid, 2/638-641] Then at intervals he uttered these words: "The most exalted Companionship on high. To Allah we turn and to Him we turn back for help and last abode." This event took place at high morning time on Monday, the 12th of Rabi' al-Awwal, in the eleventh year of hijrah. He was sixty-three years and four days old when he died.
The Companions' Concern over the Prophet's Death

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

When he died, Fatimah said: "O Father, whom his Lord responded to his supplication! O Father, whose abode is Paradise. O Father, whom I announce his death to Gabriel." [Sahih al-Bukhari, 2/641]
'Umar's Attitude

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

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

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

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

Ibn 'Abbas said: "By Allah it sounded as if people had never heard such a Qur'anic verse till Abu Bakr recited it as a reminder. So people started reciting it till there was no man who did not recite it."

Ibn al-Musayyab said that 'Umar had said: "By Allah as soon as I heard Abu Bakr say it, I fell down to the ground. I felt as if my legs had been unable to carry me so I collapsed when I heard him say it. Only then did I realize that Muhammad sallallahu 'alayhi wa sallam had really died." [Sahih al-Bukhari, 2/640,641]
Burial and Farewell Preparations to His Honourable Body

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

On Tuesday, his body was washed with his clothes on. He was washed by al-'Abbas, 'Ali, al-Fadl and Qathm — the two sons of al-'Abbas, as well as Shaqran — the Messenger's freed slave, 'Usamah ibn Zayd and Aws ibn Khawli. Al-'Abbas, al-Fadl and Qathm turned his body round, whereas 'Usamah and Shaqran poured out water. 'Ali washed him and Aws leant him against his chest.

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

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

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

This process took Tuesday long and Wednesday night (i.e. the night which precedes Wednesday morning). 'A'ishah said: "We did not know that the Prophet sallallahu 'alayhi wa sallam was being buried till we heard the sound of tools digging the ground at the depth of Wednesday night." [Mukhtasar Sirat ar-Rasul, p.471; Ibn Hisham, 2/649-665; Talqih Fuhum Ahlul-Athar, p. 38, 39; Rahmatul li'l-Alamin 1/277-286]

(s) Excerpt from Ar-Rahiq al-Makhtum
my source- sunnahonline

Love for the Prophet is a Condition of Faith
by Dr. Ahmad Shafaat (written in 1986)
Love for the Prophet Muhammad is a measure of one's iman (faith and inner conviction) and our iman is completed and perfected only when our love for the Prophet exceeds our love for everything else in this world, including our own lives. The Holy Qur'an says:

"The Prophet is preferable for the believers even to their own selves..." (33:6)

This is a definitional sentence which tells us what it takes to be a believer: preferring the Prophet even to one's own life. In confirmation of this the Prophet is reported in Hadith to have said:

"None of you becomes a believer until I am dearer to him than his children, his parents and all mankind." (as reported by Bukhari and Muslim) Some versions add: "his life, his wealth and his family".

The best of believers, the suhaba (companions of the Prophet), did show such love for the Prophet, especially the noblest of them. Hadhrat Ali, speaking on behalf of all the community of suhaba in Medina, is reported to have said:

"The Holy Prophet is dearer to us than our wealth, our children, our fathers, our forefathers, our mothers and cool water at the time of severe thirst."

The firmly established principle in Islam that our iman is as good as our love for the Prophet is fairly and accurately expressed by an Urdu poet when he says:
"Without love for the Prophet it is difficult to find God;

He who is not of the Prophet's cannot be of God.

Without love for Muhammad faith cannot be complete;

To be a Muslim it is not enough to believe in God.

Daily prayers, charity, fasting and hajj are fine;

But despite these I cannot be among the faithful.

Unless I am ready to be sacrificed for the honour of Muhammad;

God is witness - my faith cannot attain perfection." Love of the Prophet breathes life into our practice of religion. Without it our religion reduces to an empty adherence to a set of dead rules and rituals.

("Soul of iman, essence of the Qur'an and life of religion - all these are love of Muhammad, the Mercy to All Creation.")


At one level it seems clear why the faithful should love the Prophet: he is their teacher, guide and leader and it is impossible for him to teach, guide and lead them if they don't love him. But there is a deeper meaning in the principle that love for the Prophet is essential for iman.

Love of the Prophet is love of all the beauty and nobility of character, truthfulness, justness, humility and inner strength of which man is capable and which the Prophet as al-insan al-kamil (the Perfect man) possessed in the utmost degree. Love for the Prophet means to acknowledge, cherish and glorify all the potential of goodness and greatness that God has created within Man.

It also means love of humanity, not just in regard to its potential for perfection but also despite its general inability to realize that potential and despite all kind of imperfections and weaknesses from which it suffers. For the Prophet is not only the Perfect Man but also the Representative Man who on the day of judgment will represent mankind and plead on their behalf for their imperfections and weaknesses before the throne of God.

Thus love of the Prophet, on the one hand puts us on the road to perfection by making us cherish it dearly and on the other hand it helps us accept our imperfect humanity and in this way to live in peace with ourselves as repentant servants of God hopeful of His mercy. This is why love for the Prophet is a condition of iman, for what is iman if it is not to acknowledge and repent for one's imperfections and weaknesses and to cherish and strive for - even as an unachievable ideal - the perfection of which man is potentially capable?

There are two closely interconnected sides of iman. One is divine and consists of recognizing God and being at peace with Him. The other is recognizing one's own self and being at peace with oneself. The two sides are like two sides of a coin, none of which can exist without the other. This is shown by numerous verses in the Qur'an and ahadith of the Prophet. For example, the Prophet is reported to have said that he who recognized his own self recognized his Lord. Approaching the same principle from the other direction, the Qur'an says:

"that those who forget God are made to forget their own selves" (59:19).

The word Islam means being at peace with God and this is linked in the Qur'an with being a self at peace with itself.

The love of the Prophet represents the human side of faith. as man the Prophet represents a believers own true self. His love for the Prophet means that he has recognized his own true self and is at peace with himself which in turn means that he has recognized his Lord and made peace with Him by surrendering to Him.


If the faithful love the prophet, they are not the first to do so. The Prophet loved the faithful first. The Qur'an testifies to this when it says:

"(The Prophet) is greatly grieved at your loss and extremely anxious for your good. For the believers he is full of kindness and rahmah (mercy, love)." (9:128)

The Prophet's love was not limited just to the believers. In a way he loved all of God's creation. God says in the Qur'an:

"We have not sent you (O Prophet) but as rahmah to all the worlds." (21:107)

It is true that the Prophet had to battle those who were bent on doing zulm (injustice) on their own selves and to remind them of the bitter reality of hell. But this too was out of rahmah (mercy and love), not out of enmity or hate. It is always an easy thing to do to leave alone those of one's fellow human beings who choose the path that leads to their destruction. In contrast, it takes a tremendous amount of love and courage to try to help them, which is exactly what the Prophet tried to do, successfully as it turned out towards the end of his life. That the Prophet was motivated by rahmah even for his opponents is shown by the ease with which he forgave them all at the time of Makkan conquest.


Among the indications of the Prophet's love for mankind is the untold sufferings he endured at the hands of his opponents whom he forgave with such ease after his victory.

When the Holy Prophet started his work almost all the people of his city opposed him even though they had known him for all of his life as a man of exceptional integrity and intelligence. They at first subjected him to verbal attacks, jeers and insults. But later they started to combine verbal attacks with physical aggression. They would lay thorns in his way and throw garbage and dust on him. On one occasion he returned with dust still on his head. One of his daughters rose, with tears in her eyes, to wipe it off. The Prophet was more hurt to see tears in his daughter's eyes than the treatment he himself received from his fellow citizens. He comforted her, saying: "My daughter, weep not, for verily the Lord will be your father's helper."

Once the city populace tried to inflict a different type on injury on the Prophet. When one day he went out for an errand, not one of the people in the streets looked at him or spoke to him or jeered or insulted him. This, their silent way of saying to the Prophet, "You are not one of us because you speak against our traditional ways" hurt the Prophet more than the jeers and insults he was used to hearing before.

When the Prophet felt that he was not getting anywhere with the Makkans, he started to turn more and more to outsiders who came to Makkah for pilgrimage. But his efforts among the pilgrims were frustrated by men like Abu Lahab who would follow the Prophet and cry aloud: "Believe him not, he is a lying renegade". One day this especially grieved the Prophet. But all he did was to look upward and say, "O Lord if You will it would not be thus!".

In the year 620 C.E., the Prophet decided to travel outside Makkah, so that he could preach his message without being followed by his Makkan enemies. The city of Al-Tayf was the natural first choice. Situated about sixty miles east of Makkah, it was the nearest city of importance. Accompanied only by Zayd, the Prophet made a tiring journey through barren rocky defiles. He spent ten days in Al-Tayf preaching to the tribal chiefs as well as common people. But they all rejected him saying they did not want to spoil relations with the Makkans for the sake of a new religion. As the days passed, the people of Al-Tayf became more and more hostile, until the tenth day they began to hoot him through the streets and pelt him with stones. Even as he fled the city, a relentless mob pursued him and did not desist until they had chased him two or three miles across the sandy plain to the foot of the surrounding hills. There, tired and with blood flowing from both his legs, the Prophet took refuge in one of the orchards. Zayd who had endeavored to shield the Prophet against the stones thrown at him was wounded in the head.

After a couple of years the Prophet managed to get sufficient support in one Arabian city - Medina - and decided to move there. But his enemies in Makkah plotted to murder him before he could emigrate to Medina, a plot that came very close to being successful.

Even after his escape from hostile Makkah to the relatively friendly Medina the suffering of the Prophet continued. The Quraysh and other Arab tribes under their influence frequently waged battles against him and his followers. In Medina itself the Jews vexed and frustrated the Prophet with their wily plots and at one time even tried to poison him. The hypocrites, the secret enemies of the Prophet who pretended to be Muslims, were also busy in intrigues and whisper campaigns against the Prophet, a particularly nasty example of which is provided by their accusations against the Prophet's wife Ayesha which were as painful for the Prophet as for Ayesha herself. Sometimes even the believers unintentionally caused pain to the Prophet. They would, for example, sometimes impolitely walk away from him leaving him alone standing by himself, as is witnessed by the following verse in the Qur'an:

"When they see some (opportunity of) trade or some amusement they rush headlong towards it and leave you standing alone..." (62:11)

These and many other things did the Holy Prophet suffer over a period of many years. He did not have to. Just before he started his mission he had everything that men generally hope for: health, a prosperous business, a loving wife, fine children, faithful relatives and friends as well as the trust and respect of his fellow citizens. If he wanted he could have led as comfortable a life as any in Makkah. But he chose the road of suffering and hardship. He did so for the love of the very people who ignorantly persecuted him and for the welfare of the whole of mankind.

Like all aspects of the Prophet's life, his suffering has profound lessons for us. It teaches us that this world is a battlefield between good and evil, truth and falsehood, justice and oppression and that although God has willed that in the long run goodness, truth and justice will always be victorious. He has also willed that this victory will not be made too easy.

The suffering of the Prophet is also a vivid reminder for us that whereas man has tremendous potential for goodness he also has an enormous potential for evil. The Prophet represents the ultimate in human potential for goodness while the opposition that his work inspired in his countrymen and which he gradually conquered by his love and wisdom represents the ultimate in human potential for evil. But we must not condemn those who persecuted the Prophet. For the Prophet's suffering was caused by that potential for ignorance and obstinacy that is found in all of us. Who knows that some of us would not have thrown garbage on the Prophet or persecuted him in some other way if we had been living in Makkah of his time? After all, men far greater than us, e.g. Hadhrat 'Umar and Hadhrat Khalid bin Walid at one time persecuted the Prophet. No, the Prophet did not suffer in order that we may condemn anyone. He suffered so that we may have hope and humility. He suffered so that we may find out how much potential there is within us for goodness and how much potential there is within us for ignorance and obstinacy - the root causes of all evil. We need to see both potentials within us. The first one gives us hope in our destiny and in the destiny of man generally and the second one gives us humility. And humility and hope is what we need in order to prosper.

Thus the Prophet's suffering should make us think of the potential of evil that we all have within us and make us determined to overcome that evil. The best way to overcome evil is to love the Prophet, for the more we love the Prophet the more we will strengthen the element of goodness in us and the more capable we will become to overcome evil.


Our love for the Prophet can be expressed by glorifying and blessing him. A verse in the Holy Qur'an mentions the three aspects under the single term salat `ala an-nabi.

The Arabic phrase salat `ala has three meanings:

1) Turning to someone with love and affection.

2) Glorifying or praising someone.

3) Blessing or favoring someone.

In the above verse all three meanings can be applied so that the verse can be translated as follows:

"Undoubtedly, God and His angels love, glorify and bless the Prophet. O believers! You (too) love, glorify and bless the Prophet and salute him with all due respect." (33:56)

How do God and His angels love, glorify and bless the Prophet and how can we do the same?

The least way in which God loves the Prophet is that He makes His beloved anyone who follows him, as it is said in the Qur'an:

"Say (to mankind O Muhammad), If you love God, follow me (and) God will love you..." (3:31)

God alone knows how else he loves the Prophet.

The way God glorifies the Prophet is that He has given him the name Ahmad or Muhammad, which means the Glorious, the Admirable, that He has been giving it to mankind the good news of his coming through earlier prophets (3:81, 7:157, 61:6) and that He raises his mention among those on earth and those in heaven, as He says: "We have raised your mention" (94:4)

God blesses the Prophet by continually raising his station. The least of God's blessing on the Prophet is that He has made him the leader and representative of all mankind.

Angels love the Prophet as the completely faithful servants of a king would love those whom the king loves. They glorify the Prophet by singing his praises in heaven and they bless him by asking God to bless him more and more.

The least of the ways the believers can love the Prophet is to love him the way all people love their leaders. The best way they can love him is by being willing to sacrifice all that they have for his name's sake.

The way the believers can glorify the Prophet is to praise him through poetic and prose expressions, in writings and in speeches, on radio and on television [and now on the Internet], in the gatherings of Muslims and in the gatherings of non-Muslims.

The way the believers can bless the Prophet is by reciting one of the several forms of durud that are traditional and that pray to God to keep blessing the Prophet more and more.

(Some fuqaha (Muslim jurists) say that the verse under consideration puts an obligation on the Muslims which is dispensed with if one recites a durud at least once in his lifetime. Others say that it obliges Muslims to recite durud each time the name of the Prophet is mentioned. But such dry legalistic interpretations do not do justice to the spirit of the verse. If faith requires preferring the Prophet over our own lives and loving him more than our children, parents and all mankind, then what is the value of uttering now and then a ritual formula as an obligation?)

Salutations. The verse also tells the believer to salute the Prophet with all due respect. We can salute the Prophet by reciting durud, since all forms of durud contain salutations. This, however, is the least of the ways of saluting the Prophet. The best of the ways is to wholeheartedly accept him as our leader, teacher and guide and to obey him in the spirit.


All praises are fit for the Prophet Muhammad (peace be upon him) if they do not raise him beyond the level of a man and a creature of God. We can, for example, declare him to be the greatest of all the prophets and messengers of God and the crown of all creation. That this praise is applicable to the Prophet is shown by the way the Holy Qur'an presents him as a messenger and mercy of God to all mankind and for all times to come, in contrast to other prophets and messengers whose missions were limited to particular periods and regions. It is also clear from the Islamic belief that the Prophet Muhammad (peace be upon him) completed and perfected the work of earlier prophets who brought partial revelations. Hadith also supports the position that the Prophet Muhammad (peace be upon him) is the greatest of all Prophets (and therefore the crown of all creation, since man is God's best creation and the prophets are the best of men, so that the best of the prophets is the best of God's creation). Thus in almost all books of hadith we find the tradition that when during mi'raj the Prophet was taken from the mosque in Makkah to the mosque in Jerusalem he met all the earlier prophets and led them in prayer as their imam. Also, in Sahih Muslim, one chapter in entitled: "The Superiority of the Prophet over all creation" and contains the following hadith:

Abu Hurayra reported the Prophet as saying: "I will be the leader of all the children of Adam on the day of judgment. My grave will be the first to open. I will be the first to intercede and my intercession will be accepted first."

Some Muslims hesitate to declare the Prophet as the greatest of all the Prophets because the Qur'an says:

"(The believers) make no distinction between any of His messengers." (2:285)

But the Holy Qur'an also says:

"Some of these messengers have We favoured more than others..." (2:253)
If we do not concentrate on the first verse in disregard of the other, then it becomes clear that the Holy Qur'an is making a distinction between the nature of the prophets and their stature. The first verse is telling us that in nature there is no distinction between the various prophets: they were all sent by the same true God, they were all serving one and the same plan of God and they were all human beings and part of a single brotherhood of righteous servants of God. The second verse is telling us that in stature or rank some prophets were superior to others.

Let the Muslims therefore have not the slightest hesitation in declaring the Prophet Muhammad to be the greatest of all prophets and thus the noblest of men and the crown and pride of the whole of God's creation.

Some Muslims try to dampen love and admiration for the Prophet in other Muslims and in themselves on two other grounds. First, they fear that "too much" expression of love and admiration for the Prophet can lead to his deification and therefore to shirk. Second, they fear that expressing love and admiration for the Prophet somehow means ignoring his message and commandments of God.

The second fear is without any basis. For one thing expressing love and admiration for the Prophet is itself a commandment of God, as God says:

"Love, glorify and bless him and salute him with all due respect."

For another, love and admiration for the Prophet and their expression cannot by themselves lead to disobedience. Indeed, as we have seen earlier, they are necessary for iman, which in turn is necessary for true obedience.

The first fear does have some basis. In fact, the Prophet himself cautioned us against following the footsteps of the adherents of other religions who exaggerated in praise of their prophets, raising them to the level of God and thus falling into shirk, the most deadly sin of all. But it would be a mistake to fight shirk by putting cold water on the fire of our love and admiration for the Prophet. For that would be like destroying shirk by destroying iman, which is clearly a very unwise strategy.

On 'id milad an-nabi (birthdate of the Prophet) and other occasions let us therefore wholeheartedly and generously and without any bukhl (misery, what miser people do) express all the love and admiration for the Prophet that can be expressed for someone other than God.

First published in Al-Ummah, Montreal, Canada in 1986. CopyrightãDr. Ahmad Shafaat. The article may be reproduced for Da'wah purpose with proper references.

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