Al-qadi ‘lyad al-Yahsubi (476-544 H=1083-1149 A.D) ASH-SHIFA Healing through defining The rights of prophets Muhammad ( May Allah’s peace and blessings be upon him ) Zs) + Bisugiecys Translated by Gehan ‘AbdelRaouf Hibah Revised by ala Mujahda English textAl-qadi ‘lyad al-Yahsubi (476-844 H=1083-1149 A.D) ASH-SHIFA Healing through defining The rights of Prophet Muhammad (May Allah's peace and blessings be upon him) Translated by Gehan ‘Abdel-Raouf Hibah Revised by Amattala Mujahda Arabic - English text glilesLliiAttpiwwwalinyehcon nfo@at-imjehcon sles @aliijchcom —baydoundalinijaheom Title =: ASH-SHIFA Heating through detining “he sights of Frophat Muhammad (tay Aas ace and bestngs be upon bin) (Arebic English) Classification: Prophetic virtues Author Al-gadi ‘vad al-Yehsubi Translator Gehan Abdol-Raouf Hibah Publisher: Dar Al-Kotob AHimiyah Pages 1832 Size 21724 Year +2009 Printed in :Lebanon Edition wv DK: aH arse | Bart letonn to path psa me be translated eproducedditibuted any fom or byary Fetpratensdattarias” | | Mearsorstsedina database oretied sma ‘Wein anc the por writer person ofthe pisher 2 . al-Quebbah, : SRP eGU aie tie Tous excnherent tsa 3 Dar AlKotob Ablimiyah esses s0e'suoc it | BayautUhc Totes tad ordi me ee ei i et péckbesinésarlairctiirt optics’ = parses = foo: Baba SS jl) yn a Hy Aa Syn gee SH ela) Ra lap bana lic Pre gie dia Jeu tepals ge Shas as pl dine RS IG Ye CaeIn the Name of Allah, Most Gracious, Most Merciful a 1" Indeed Allah conferred a great favour on the believers when He sent among them a Messenger [Muhammad (pbuh) J from ‘among themselves, reciting unto them His Verses (the Qur'an), and purifying them (from sins by their followin him), and instructing Pete rin) the Book (the Qur'an) and Al-Hikmals [the wisdom and ‘Suamnah of the Prophet (pbuh) .¢; his legal ways, statement acts of worship), while before that they had been x manifest error". The house ofthe nest Messengers and what it entails Of wise guidance and elite verses Thave for you a longing and a desire “And ee want kindled by bunting 0 ‘Reserved pardon my grey hair berween it And ona covenant that fil urred kissing and Aimy eves nh From talking of the walls and the courtyards Were it not for the troubles and 6 yen clouds on the checks memes Inever visited Till present from my precious regards To u stabilized this house andkrooins Pures than fuamang perfume and odor Entoured hy dusks he and a {rut designated by best prays “dud greatest greetings and blessingssett.Preface . or ‘The Introduction of the Author... Part 1: Allah’s Exaltation to Prophet Muhammad by Saying & Acting... 15 Section 1: Allah’s Praise of the Prophet (pbuh) & showing his Great Status in His Sight : " Chapter (1) 18 ‘Chapter (2): Respecting Allah’s Depiction of the Prophet (pbuh) as a Witness and all that Pertained to it such as Praising and Honoring him ... 30 Chapter (3); What was mentioned Concerning Allah's Address to His Messenger (pbuh) to Deal Gently, Kindly & Righteously 35 ‘Chapter (4); Allah’s Swearing by the Prophet’s Great Status (pbuh). 39 Chapter (5): Allah’s (the Most Exalted) Swearing for him [the Prophet (pbuh)] to confirm his Great Status to Him B Chapter (6): What was Mentioned Concerning Allah's Statement Signifying Compassion for the Prophet (pbuh) & Honouring Him 32 Chapter (7): Allah's Statement in His Glorious Book Regarding His (The Prophet (pbuh) High-Esteem and Favoured Status Superior to Other Prophets’ i 56 Chapter (8): Allah Notifies His Creation of Blessing Him (pbuh) & Protecting Him (pbuh) & Keeping Off The Torment On Account of Him. 60 Chapter (9): What is stated in Surat Al-Fath (The Victory) As For The Favours Conferred Upon the Prophet (pbuh) ee 63) ‘Chapter (10): Concerning Allah’s Grace upon him & His Status in His Sight as manifested in His Glorious Book or ayeIndex. Section2: Perfecting all his moral and physical merits & combining all rues in him (pbuh) as a single unit.. ‘The Aggregate Characteristics of Perfection Combined in the Prophet (pbuh) ‘The Inherent Characteristics of Perfection worldly and religious v ‘The Prophet's (pbuh) cleanliness and purification & the attributes of the natural disposition. His Eloquence & Intelligence Good Features. His Eloquence His Eloquence & Richest Expressions ‘The Prophet's (pbuh) Honourable Lineage. Prerequisites of Life & The Prophet's (pbuh) Attitudes (Chapter) the Second Kind Whose Increase is Praised as Marriage and High Rank. (Chapter) The Original Source of Characters. ‘The Prophet's Forbearance & Forgiveness & Patience ‘The Prophet's (pbuh) Generosity ‘The Prophet's (pbuh) Courage The Prophet's (pbuh) Shyness ‘The Prophet’s (pbuh) kind Treatment The Prophet's (pbuh) compassion ‘The Prophet’s (pbuh) Faithfulness ‘The Prophet's (pbuh) Humbleness. ‘The Prophet's (pbuh) Justice. ‘The Prophet's (pbuh) Solemnity ‘The Prophet’s (pbuh) Abstinence . ‘The Prophet's (pbuh) Fear of His Lord. The Messengers are the Most Perfect among the Creation & Muhammad (pbuh) is the most Perfect among Messengers. All-Inclusive Description of the Prophet (pbuh) n B 15 7 82 85 88 a1 93 42 413 120 123, 126 127 132 135 138. 142 146 148, 151 154 163,(Chapter) Explanation of the odd (and eocentric) Words of the aforementioned hadith 1 Section 3: The Right and famous Narrations mentioned about his Great Status With his Lord & the Favours conferred upon him (pbuh) in both Worlds 174 (Chapter one) Favouring the Prophet (pbuh) With Al-Is 186 A Narration about Teaching the Adhan (Call to Prayer) 197 Isra’ by Soul and Body fs 199 ‘The Separating Word 201 An Echo Reply to the Statement implying that it is a vision [during sleep] : 205 The Prophet's (pbuh) Sighting of His Lord the Supreme 208 The Evidence set for the Possibility of Sighting Allah the Supreme in the Worldly-life 213 The Prophet’s Private Talk to His Lord H 217 ‘The Prophet's (pbuh) Approach cose : 219 (Chapter) His Superiority as regards the Grace on the Day of Resurrection 222 Favouring The Prophet (pbuh) with Love & Khulla (Intimacy) 27 (Chapter) Favouring the Prophet (pbuh) with (Intercession and Praised Position) 234 (Chapter) Favouring the Prophet (pbuh) with Al-Wasilah,the High Status, Al-Kauthar and Al-Fadilah Z 247 The Meaning of The Ahadith mentioned to prohibit Giving the Prophet (pbuh) Superiority over the other Prophets. 249 The Prophet's (pbuh) Extra Degree 252 (Chapter) The Holy Names of the Prophet (pbuh) Involving His Superiority 253 (Chapter) Those who were named “Muhammad” Shortly before His Messengership. i 255 The Other Names of the Prophet (pbuh) .. 257Index ame His Nicknames in the Qur'an & By-gone Scriptures 260 (Chapter) Honouring ‘The Prophet (pbuh) with Allah’s Most Beautiful ‘Names and Most-Exalted Qualities ceenieses 263 ‘Commentary eee fo 275 Fourth Section: The Miracles manifested by Allah for the Prophet (pbuh) & the Favours and Graces Honouring him (pbuh). see 277 Prophethood & Revelation & Messengership .------1--- eesceee 280 ‘The Concept of ‘Wahy’ (Revelation). : 283 ‘The Concept of the ‘Miracle’ ......-s.ccsssreeesseuriesnsesseeseceesnscnessses 284 ‘The Types of the Prophet's Miracles. ssceees 285 The Miraculous Nature of the Noble Qur'an ‘The First Aspect of Inimitability: Sea ior 268 ‘The Second aspect of Inimitability .. 296 ‘The Third aspect of Inimitability pecneeessaenseesseess 300 ‘The Fourth Aspect of its Inimitability. i 303 Manifestation of these (former) Aspects along with the other ones of its Inimitability ee : SHE aO6: “The wonderful Qur’anic Recitation is one of the Aspects of its Inimitability, : sce eoveees 309 Being an everlasting Sign (Miracle) is one of its Aspects of Inimitability: 311 (Chapter) A group of Imams and their followers have memorized Plentiful Aspects of its Inimitability Bee 312 (Chapter) The Cleaving of the Moon and Detention of the Sun 318 The Story of the Detention of the Sun... : 321 (Chapter) Water Streaming affluently between the Prophet's Fingers out of his Blessings. ee a 322 (Chapter) Water Gushing out of his Blessings. pa E825. (Chapter) The Miracle of Multiplying Food out of His Blessings and Supplications : : 329(Chapter) The Speech Conducted between the Prophet (pbuh) and the ‘Trees & their Testimony of Faith and their Response to His Call...... 338, (Chapter) The Story of the Trunk having Longed for the Prophet (pbuh) 343 (Chapter) Similar Narrations about the Remaining Inanimates 346 ‘The Miracle As Regards the Various Kinds of Animals: 351 (Chapter) Bringing the Dead to Life & Speaking with the Children and Babies who all testify to His Prophethood 359) The Author's Commentary on the Speech of the Dead and Inanimates: 361 (Chapter) Healing the Sick and Handicapped People 364 (Chapter) Acceptance of the Prophet's (pbub) Supplication 368 (Chapter) The Prophet's (pbuh) Miracles and Blessings 375 (Chapter) His Prophecy 381 (Chapter) Allah's Protection for the Prophet (pbuh) against the people’s detrimental Harms 397 (Chapter) The Prophet's Immense Erudition & Profound Knowledge .... 407 ‘The Prophet's (pbuh) Knowledge About cece 4 The Language of Arabs and Non-Arabs 41 The Story of The Prophet (pbuh) along with the Angels and Jinn: 414 Part II: The Prophet's Rights Due on Mankind [May Allah’s Peace & Blessings be upon him] «.. 427 First Section: The Enjoined Duty of Believing in The Prophet (pbuh), and Obeying him and Following his Sunnah (Legal Ways) 428 (Chapter) The Enjoined Obedience to The Prophet (pbuh) 432 Chapter: The Enjoined Duty of Following The Prophet's Example ...... 436 Chapter: What was Mentioned about The Early Religious Scholars as to Following His Sunnah 441 Chapter: Warning Against Opposing The Prophet's (pbuh) Commandment .. i" . 446 Section (2}: Prerequisite Love for the Prophet (pbuh) 448,Index an Chapter: The Reward of Loving The Prophet (pbuh) 450 Chapter: What was Reported About The Early Religious Scholars and Imams as to their Love For The Prophet (pbuh) 451 Chapter: The Token Of Loving the Prophet (pbuh) 455 Chapter: The Meaning of Love for the Prophet (pbuh) 462 The True Sense of Love..... 463 Chapter: The Enjoined Duty of Being Sincere and True To The Prophet (pbuh) . 465 ‘Third section: The Enjoined Duty of Exalting The Prophet's (pbuh) Ordinance & Honouring & Respecting him 469 Chapter: The Companions’ Habit of Honouring And Glorifying The Prophet (pbuh) a eee 473 Chapter: Safeguarding The Prophet's (pbuh) Sanctity & Honouring Him After His Death eas i 476 Chapter: ‘The Course of The Early Religious Men as for Exalting The Narration of the Hadith and Sunnah of Allab’s Messenger (pbuh) .... 480 Chapter: Honouring The Prophet (pbuh) & Showing Respect To His Family, Descendants And Wives ....--. : 484 Chapter: Of The Prophet's Honour and Reverence Is To Show Honour ‘And Reverence To His Companions : 492, Chapter: The Signs of Exalting And Ennobling The Prophet (pbuh)... 498 section [4]; The Legal Judgment as to Sending Salat and Taslim (Salutation) for The Prophet (pbuh)& The obligation of that and Its Excellence .._ 502 Chapter: The Legal Judgment Of Sending Salat For The Prophet (pbuh) Chapter: The Recommended Situations For Sending Salat For ‘The Prophet (pbuth) .-...:::-0s-6 : 508 503in Slepmall Chapter: Manners of Sending The Prayers For The Prophet (pbuh) And Greeting Him i sis Chapter: The Excellence Of Sending Prayers For The Prophet (pbuh) & Greeting And Supplicating For Him : a 522 ‘Chapter: Rebuking The One Who Does Not Pray For The Prophet (pbuh) & His Sin 925 Chapter: Favouring The Prophet (pbuh) With Being Informed Of The Prayers Sent Upon Him By Anyone Of Mankind... 528 Chapter: Disagreement as for Sending Prayers upon Someone Other than ‘The Prophet and the Other Prophets (Peace be upon them) 530 Chapter: The Ruling As For Visiting Prophet's Grave & The Virtue OF Visiting And Greeting Him & The Way Of Greeting And Supplicating For Him 534 Chapter: The Incumbent Manners Of Entering The Prophet's Mosque & ‘The Excellence Of Offering The Prayer In It And In 74 Mosque Of ‘Mecca & Mentioning His Grave And Pulpit & The Excellence Of Residing In Medina And Mecca : 542 Part 3: What Is Obligatory, Impermissible Or Permissible Towards The Prophet's (pbuh) Due Right & What Is Impossible Or ‘True Of The Human State To Be Attached To Him...... : 551 Section one: The Matters Pertaining To Religion & The Speech As To The Infatlibility Of Our Prophet And The Remaining Prophets (may Allah's Blessings be upon them) . 553 Chapter: The Judgment As For Attaching The Prophet's (pbuh) Heart (to Belief away from sins) Since His Prophethood 354 ‘Chapter: The Protection Of The Prophets Against Being Ignorant Of Allah And His Qualities In The Pre-Prophethood Period 573 Chapter: The Judgment As To Attaching The Prophet's Heart To Monotheism, Revelation And Religious Knowledge & Matters 581 Chapter: The Consensus Of The Muslim Nation That The Prophet (pbuh) Was Protected From Satan ee 584Index om \pter: The Prophet's Infallibility As To His Saying And Acting....... 591 Chapter: The Questions Were Set Forth By Some Malignant Ones, Comprising The Hereinafter Narrations f 593 Chapter: Concerning The Worldly Matters & The Prophet's (pbuh) Affairs. Be : : 609 Chapter: The Protection Of The Prophets Before Their Prophethood Period Sa oi 626 Chapter: The Ahadith Concerning The Prophet's Forgetfulness... 629 Chapter: The Echo Reply To Those Who Made The Minor Sins Permissible For The Prophets To Commit : sees 634 (Chapter) Driving Away the Vague & Doubtful Things a 637 (Chapter) The Statement as regards the Angels’ Infallibility 663 Section (2) Their Wordly Matters & Human Disposition ‘Vulnerable To Accidents Reread 669 (Chapter) The Narrations Mentioned as For the Magic conducted against the Prophet (pbuh)... ee : on (Chapter) The Prophet's (pbuh) Conditions As Regards The Worldly Matters. ‘ ae : ; . 675 (Chapier) His Judgment As for the human Cases brought before him... 677 (Chapter) His Worldly Statements As for the Prophet's statements expressing his conditions and those of others as well as his acts, we have previously stated that is was impossible for him to say something other than it was on any account, cither through inadvertence, vigorous health, ailment, pleasure or displeasure, and mentioned that he was protected against doing so, 679 (Chapter) The Statement Respecting His Commandment, 7 685 (Chapter) Further Ahadiths (Prophetic Sayings): 7 689) (Chapter) The Prophet's Worldly Acts co OB (Chapter) The Wise Knowledge latent in Afflicting the Prophets with Sickness poate 699 Part (4): Showing the Aspects of the Legal Judgments as for the one who disparages or reviles the Prophet (pbuh). 706First Section: Chapter One The legal Judgment as for the one who curses or slights the Prophet (pbuh) a 710 Chapter (2): The Proof Set for Making it incumbent to Kill the One Reviling or Dishonouring the Prophet (pbuh) 7 Chapter Three: The Reasons for the Prophet's Forgiveness for some people Who Offended Him (pbuh) i D5 Chapter: The Legal Judgment as for the One who reviles the Prophet (pbuh) without Intention or Belief 732 Chapter: The penalty of the Statement that can be recognized to be insulting or not 736 Chapter: The Legal Judgment As Regards the One Who characterizes Oneself with the Prophets’ Qualities 739 ‘Chapter: What is the Legal Judgment As For those who narrate these Statements? 745 Chapter: The morals one should follow while narrating the tradition of the Prophet (PBUH): 753 The Second Chapter: The legal judgment of the abusers, revilers, defaulters, calumniators of the Prophet (PBUH) & the legal punishment they received and how they repented 755 The question is how to prove he is an atheist and disbeliever,and yet doesn’t accept his repentance and remorse 758 Chapter: The judgment the apostate receives in case of his repentance 759 Chapter: The legal judgment received by whoever doesn’t repent or atone for His apostasy 763 Chapter: The legal Penalty for the non-Muslim calumniators or offenders... 764 Chapter: Concerning the inheritance of whoever is punished by death for calumniating the Prophet (PBUH), washing his dead body and Invoking Allah for him 769Chapter Three: Concerning whoever calumniates Almighty Allah, His angels, Prophets, Holy Scriptures and the Book of the Prophet (PBUH) along with His Wives & Companions. m2 Chapter; Demonstrating the legal judgment received by whoever ascribes inadequacies to Almighty Allah out of independent reasoning or misjudgment 14 Chapter: The legal verdict as regards the Fabricators & Atheists TB Chapter: Demonstrating the claims categorized under Atheism, confusing claims & what can’t be categorized under Atheism 782 Chapter (5): The Legal Judgment Concerning The non-Muslim who reviles Allah the Supreme 791 ‘Chapter (6): The Legal Judgment As For Feigning Deity or Forging Calumny Against Allah The Supreme ... 793 Chapter (7): The Legal Judgment As To Stating Faulty And Foolish Speech Unintentionally Against Allah The Sovereign 795, ‘Chapter (8): The Legal Judgment As To Reviling The Remainder Of Prophets & Angels 799 ‘Chapter (9): The Legal Judgment As Regards The Noble Qur’an 802 Chapter (10); The Legal Judgment As To Reviling The Prophet's Household & Wives & Companions .. 806 eres Selassie sevses Aga) Maas TS ceccccecenscee Shady Vb AS ibaa cal yaad le Ghat pind 3 JZ pall Ww. 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Ply hal ee 9T EE od EV ages Gat 3 gs! pail ttl ca ge pat ph MICU AB ae ee IS lel gS feel GB ba eel Sip eypiy Spey cain Wp LE OL SF gi] OUI HaNA eater eh le oar sgl es : me abe pl due ely aos BO DS open jad Lp asp aelsly eS9be5 Comet oui ree Bl 8 tne, - «5S 28) 9 S38 Gas Bb fas rate oy eats FENG ALLS Jaiwee‘Atl Praises and thanks be 10 ‘Allah, the Lord of Ab’Alamin (mankind, jinn and all that exists), for His ope sand concealed bounties, Braces and favours ‘which He confers at all times ‘May Allah's Peace and Blessing’ be upon His Messenger Muhammad te is (end) of all Prophets, nino iso patron, our heloved oneand our Pnrercessor with Allah on the Day of Resurrection "To commence, this is a meticulous ‘book, compiled by AI-Qad ‘Abul-Fadl styyad bin Musa bin Tyvad, met comprising the incumbent dates which are due Tv Muslim towards the Prophet ‘May Allah’s peace & Blessing be upon him), for Ailah the Supreme said co “cerning bim, "He who obeys the Messenger {Muhammad (May Allah's ‘peace & Blessings be Upon ‘hin)y; has indeed obeyed iefah, but he who turns aay. then have not sent you [0 ‘Muhammad (May ‘Atlas Peace & Blessings be uo® Tin)jas a watcher over Her” ‘Allah made it obligatory fo have petit in the Messengership of the Prophet (May Allai’s Peace & Blesst0g* ‘be upon hia), tread in Bis SPS proceed upon his manners and Jove him, On the authority of Abubjurairah (P% Allah be pleased with him), who said: Allah's Messenger (May "Attah’s peace & Blessings be upon him) said, "By Him stating bis {i-manners and counting his defects ‘undertaking this by His EEE eee era (1) Ttissaid that theenemy'* ATAKhnas bin Shariq As welliO5 seid heis Al-Walid bin Al-Mughira or Abu Jab, O08 ‘the enemy in the general meaning:“jhe mentioned many traits disparaging him in conto, a » "so (O Muhammad (pbuh) obey you not the deniers, compromise with them: so they (t00) wo i You not everyone Hallat fahin (the on rthless), Hinderer of the good ransgressor, sinful, cru of illegitimate birth). ({fe Was 50) be OUr Verses are recited to him, he sa hn) concluded this with the truthful pron and devastating end in accordance with f m on the snout (nose). Thereupon, han He avenged himseip and granted ory (against his enemy), and this is great and lasting in the rewister of his glory, lt Lait RB cee i Nag esa pod ag P32 1 20h] BY OF DE OE Abd SLE Ou owt ab hd a BS gp is hy YS es y tues ener slits,438 st pS i gle Bal it A Mt pel pertaining to “treading 0” sand "Ha is used metaphorically for earth’, thereby it (Ta-Hia) means (O Nfahammad) (pbuh) tread on the arth setting both of your feet and do not teil yourself Dy erging on just one foot according towhat is vetant by Allab’s statement, "We eve pot sent down the Quran unto YOU ro) Mrjamaomad (pbuh) re cause you die e “That verse was revealed while the ‘Prophet (pbuh) tized himself out due te ‘out watching the night, performing the night prayer a 2) je he ES rige SEN Up Sak 6 a AT 4 od 8 ba Ads SD AI abl wo des cree) Qe [ent Ne EE ad QD LP 2 dE 3 ah ge 38.95 yo) 4D ‘On the authority ‘of Ar-Rabi’ bin ‘Anas who said: During the performance of the prayer, the Prophet (pbuh) used to stand erect setting just one foot On earth the Pa paising the over one.therehy ‘Aah the Most Exatted said: ‘Ta-Ha’ meaning “tread on earth (with both feet) O Muhammad,’ for "we have not sent down the Qur'an unto you (O Muhammad (pbuh) to cause You distress, but only asa yeminder to ‘those who fear (Allah). ‘Arevelation from him: (Allah) who hasercated the earth and rhigh heavens." {tis apparent that all that implied honouring him (pbuh) and treating him kindly. “gy OG AG a Set pees (a) Surah 20.‘altation to Prophet Muhammad by Saying & Acting Bi Le 1 Hs tty as 5 ag Had ay act oi stg ASAD CT wach Biel 4B FUSS IL i SHI 5 Tce Os SR i fog 4 SEH og Be eT Gi ett islts4 SL uty ee AREAS ay ey aU cht 7 ol if 2slll BLE A aps Se HS gh les St at What is Similar to th: 1 the Prophet (pbuh) is Allah's Statem You, would kill yourself (O Muhammad (Pbub) in grief, over theis footsteps (for their muming away from you), because they believe ‘not in this Aarration (the Qur'an)" yy Means ‘you (O Muhammad (bub) kill yourself with anger wrath, anxiety or sorrow out of thag Another ‘similar narration of Allah’s statement reads, "It. ‘thay be that you(O Muhammad (pbuh) are going to Kill yourself with grief, that they do not become believers fin your Risalah (Messengership) ie. in your Message of Islamic Monotheismy"@) Then he (Allah) Said, "if we will, we could send down to them from the heaven a Sten, to Which they would bend their necks in humility." OF that (way of compassion ant AL Lor the Prophet (pbuh) is Allah's statement, “therefore Prociaim Openly (Allah's message-Islamic Monotheism) that which you are commanded, and turn away from Al-Mushr ikun (polytheists, idolaters, and disbelievers), Truly! we will suffice ‘You against the Scoffers, who. Set up along with Allah another god; but they will come to know, Indeed, we know that your breast is straitened at what they say." Rar apse oon tnatannae (0 Surab 18: 6, Q) Surah 26: 3. (3) Surah 26; 4 (4) Surah 15, 94.97,58 [ae ear 1 peal Likewise, Allah’s Statement reads, "And indeed (many) MesenET before you were mocked atbut oir scoffers were surrounded PY the very thing that ibey used to mock at. fr ‘Maki said: Allah diverted the Prophet (pbuh) from what he ‘underwent and faced by the polytheists and Sonsoled himin his statements, informing him that ‘phoever of thom persists in that (determent to him) will be afflicted with that wah befell those who preceded in ‘Condolences offered to him in vAllahs Statement, "Andi they, belie you (0 Muhammad (pbuh). so were Messengers belied before You ‘And to Allah return all matters (for decision)" Tigewise, Altab’s Statement reads, syikewise, no messenger came f those ‘before them but they said, "A sorcerer oF & madman.” Cah the Most-Exalted solaced him (the Prophet (pbuh) with telling him about the past nations and thelr ‘pal speeches detrimental to their Prophets who above before him ans the ordeals se taning them. Thereby, he made it easy for fram to face such a trial of the eafdels of Mecca. He diverted him & from bis afamity based on the fact that Bes ot the first one to be stricken ‘with that. “Thea He consoled hits and Bae ‘him excuse by saying, "So tn 2S o ‘Muhammad (pbuh) from them (Quraish pagans)", <4) meaning ’s0 Veer away from them: since "you are not ‘plame-wrortby (#s you have COnY eyed Atlah’s Npesnage)."°) meaning 'yousre ne: iamed for conveying and proclaim the Message (of Islam and Monotheism). What is similar 60 that is Allah's statement, "so wait patiently (© Muhammad (pbub) for the decision of Your Lord, for verily, you are ‘under Our Byes. mS) That verse means’ Be patient (0. ahamnad) at their detrimental harms Torwe Ge. Allah) watch and safeguard ou.) ‘atlah gave solace to him (pbuh) it different, sporadie verses implying the same meanings Spd uA pea ATS gle sesbgieg ee ge LS SHS sgh pa ATI Le pak ge TRE TE Soe (o) Surah 35: 4 (4) Surah St: $4 (G)_ Surah 52: 48hat sf s3yenaey Hs S55 why ae, BY Soest ipSels G FS Shs 116300 S95 6a eit Ob SUS ge Se ote IB ah 3 an555 eth Gils EFL M7 Shy 4S oS es TES Bf ob 200 aT Bt gay iN YAN EBT a ef Geass Chapter 7 in His Glorious Book Allah’s Statement (pbuh) High-Esteem and Favoured Sta you must, then, Ou agree (60 it) and will you take UP my covenant (which feo: : " pecialized and conferred a Grace upon referred and favoured OF exegeses said: Aligh took the Sending the revelation) to the Prophets, thereby, he hout informing him about Muhammad (pbuh) and ‘covenant with him that he is to believe in ‘him incase Fi Bone but him (pbuh), was p in the verses. People o Covenant by inspiring (by did not send a Prophet wit bis traits and concluding of coming up with him, This said: He (Atigh) With, and he stated that i37 hem, Te address in His statement wand afterwards there will come (9 you", is to the people of the Books Jews and Christians) woo will be contemporary with Mubammad (pbuh). vali bin Abu Talib (may be pleased with him) said: ‘Allah never sent ® Prophet from the progeny ‘of Adam without taking 2 ‘covenant with him ero ening Muharamad (pbuh) tat eke (Muhammad (pbub) is Sent while be {ony other Prophet) isstil ive, he tthe other Prophet) sto believe in bim, help gad support him and make bis ollowers coranit themselves t0 ERA covenant. “As-Sudy and Qatada reported similar nasrations about many verses comprising many aspects of Rahs Grace upon Muhammad (pbuh). Allah's Statement reads, "And semember) when we took fOr the Prophets their Govenant, and from you (O “iranammed (pub), 2nd from Nub (Noab), Torahim: (Abraham), Musa (Moses), and Isa (Jesus) son of Maryam (Mary). We took fom them a strong covenant” z vAs well, Allah’s Statement reads erty, we have sent the revelation ©, you (0 Muhammad (pbuh) a8 6 sent the revelation to Nuk (Noab) and the Propbets afer him; we (also) Sent ‘he revelation to Sbrabim (Abraham), fsma’it (Ishmael), Ishag (Isaac), Yarqub (Jacob), and AF-Asbat {The offspring of the (tative sons of Yarque (3acoO hy ‘yea Jesus), Ayyub Gob), Yunus (Jonah), Fiarun (Aaron), and Sulaiman (Solomon); avd to Dawud (David) we gave the Pipout (Psalms). And Messengers ‘rave mentioned to YOu Belore and messengers we have not ‘mentioned to you, and to MUSH (Moses) Allah spoke directly. Messengers are bearers pf good news as well as of WarRINE order that mankind should have no plea spainst Allah after the (Comite of) messengers. avnd Allah is ever All~ Powertu, AJL Wise. But Alia bears witnessfo ‘that which. te has sont down (ene Que"an) UAL you (O Muhammad (pbuh); he has sent it ween with His Knowledge, ane ‘he angels bear witness. And Allab is SU Sufficient asa witness” Tris narrated on the authority of Umar bin AL-Kbattab (may Allah be pleased with him) that he nade a speceh of eulogy to tbe ‘Prophet (pbuh) saying: Transom my father and mother you, © Messenger of Allok (pbuh). Your position isso favoured by ‘atten that he sent you as the ast ‘of the Prophets and Pov tioned you prior to them as Re said, "And (remember) when We took from Sarah 33:90 there aro many Prophets and messengers of Allah, OF them about ‘ewenty-fiveare mentionedia the Noble Qui’an- yet, out ofthese ‘owenty-one only fe are of strone will, nanely ‘etuharnad pou), Nuh @Noah. brahim (abraham), Musa (Moses) ane ea (Jesus son of Maryam (MarS)- ) Surah 4: 163-166. J the original narration “Cima (9 “Aflah pleased with bisn) said: O Allah’s vo eenger! Transom my father and nother for you! One day you delivered & Memon, having mounted a trunk ‘When the number of people you ‘admonish served therein, you mounted @ fosnoe is yake them hear. Thereupon the soso a ongeoryououtorbeise paren S ‘Therein, youset your =(hereinafter) ihey will say: "Oh, would thet ‘ehad obeyed Allah and obeys (Muhammad (pbub),!"" + in the fire), d the Messenger. Wp ue a de dll "S982 45 ge ogee GS Lehr ay 58 SEED 5 gi 6 UGH SF 83 Las) ny. uses (lB ws le of obeyed Allah ete. CD Surah 33:66,° sig gs Aa ge SE 1 “while he is the last of all Prophets. the meaning is: Aitah the Most High took covenant from them when Be qreated them from the back of “Adam like particles o fittle ane Allah's Sretement reads, "Those Messengets! ‘We preferred some of them {0 others." ‘Commentators said: what is meant by His Statement “others be raised to degrees (of honour)" is Muhammad (pbuh) for ‘he (pbuh) was sent tO the fair, ‘black and coloured people, the ®a- ‘booty was made lawful for bm and the races emerged and were made By him. ‘Further, no one ofthe Prophets was BCR a grace ora charisma except that ‘Muhammad cpu) was given ts ke Some of them added: Being of great superiority, Allah the Most -Bxalted addvessed the Prophets by their owe ‘vames while having addressed Nite by Prophethood and MessengershiP 1 Nis pook saying’O Propbe’ and 0 Messenger “Ag Samargandi narrated through [AleKalbi concerning Alah's statement And, verily, among those who followed his way (Islamic Monotheism) was Toahaan (Abraham)"s that is’ refers ‘Muhammad (pbuh) meaning ‘among Those who foljowed Mubararaad’s Way Mis Torahim (Abrahasn).” that is Bis religion (of Islam) and his creed. "Al-Fara’ made that comment permitted, and Makki reported it through him and iewas said: what is meant by Bis {ovay) is Nuh’s (Noah's) (peace ‘be upon him). en cpl je! Bedigs ale dhe als ges HOw deny Mat abs Nid ge is ped SO Gp 7 as a : eee [25 sql US ES 4 33:02 eps 3s wee yes UB GY 25 eld high Ba) TOP DE i335 3S) 4 gin. Was BF SUN CI pede, Yi gol ga aN a fa SH gle oe z ai gee Hem while you Phet (pbuh) wm while they seek (Allah's) forgivencertex Was revealed, This is Similit to His Statement "if they (tng belicvers and disbelievers) had been apart, ean etily would have punished those of them who disbelieved with painful forment,™° and his statement "had. there not been believing men" When the believers emigrated (from Mecca), the verse "And Why should not Allah punish them™*) was revealed. Thus, this is the most ako oe Be tes AY oct aie ar asi f PSF das 135 033 gay CHES OS ese af Ch sae gg (107: OY cists Bi ccs oy Aes ds ADS S584 5 a5 EU Se Ud opty Sut The verse inctudes another exegesis. “Abbad bin Yusuf related on the authority of Aby Burda bin Abu Musa through his father that Allah'ssad gel gal pliss 2 ids 1 eat What is similar to that is Allah's Statement wAnd we have sent you (O Shunaminad (pouh) not but asa mercy For {he “Alamin (mankind, jinn and all that exists)." “The Prophet (pbuh) said, "Lama safe protection for my companion’. It's said: Tt means’a safe protection from the Rnovations in religion. Italso means id trials” ig sch ype UL ed coo De ES be 3 ip Lites Tgp 108 S Baas ggaltg To? St) a TE os ety HP 0G wile Guo sLealty (67 Kf 5 GES ab + SOUS [56:-Vi) sep Gish Wee el ap Je Geet 208 Goal GHB a p35 E158) Some commentators said: Allah's Messenge? (pbuh) isthe greatest refuge of safety and protection as along.ashe lived, und as Jong as his Sunnah (Prophetic sar ition) lasts, he (pbub) is lasting, BULATTEIS ‘puried, therein let you wait for afflictions, trials and turbulence’. Ajlah the Most-Exalted said, "Allah sends his Salat (Graces. Honours, plestings, Mercy) on the Prophet (Muhammad (pbub)."" “Allah, the Most-Exalted mage it explicit rand clear the superiority and ‘excellence of his Prophet (pbuh) ‘py blessing him and letting the angels bless him, ‘and by commanding his slaves to ‘gend blessings and peace to him (pbuh). ‘Abu Bakr bin Fourak related: some religious ‘cholars interpreted the saying of the Prophet (pbuh) "My pleasure ‘occurs during the prayer" as meaning: Dy phio7. (33: 56)Part 1: Allah's Exattation to Prophet Muhammad by Saying & Acti 62 Allah’ blessings and His Angels’ and his command to the (Muslim) nation to do that (to pray for him (pbuh) till the day of Judement We will mention the ruling of sending Salat for him and the exegesis given by Some conimentators respecting the letters "Kat Ha. Ya~’Ain-Sad.") 'Kaf signifies Allah's sufficiency for bis Prophet (Muhammad (pbuh), Allah’ statement reads, "isnot Allah sullen, for his slave") "Ha signifies his guidance to him (pbuh) according to Hic Statement, "and guide you on the Sena Path."°) "Ya" signifies supporting him (pbuh) in conformity with His Statement, "He (Allah) it is who hee Supported you with his help." *Ajnt senities Allah’s protection for his Prophet (pbuh) in accordance with His Statement, "Allah will protect you from mankind. "© ’Sad” signifies sending palat for him (pbuh) in effect of his statemen Hah sends his Salat (geaces Fonours, blessings, mercy) on the Prophet (Muhammad (pbuh), and also His Angels ask Allah to bless and foreive him), Protector). What is meant by ‘hig Maula’ is that Allah is the guardian and ait er ofthe Prophet (pbuh) and the righteous believers that are the Prophets asiU'ssaid, or they are the angels asitis said too Yet itis said: they are Abu Bakr, Umar and “All (may Allah be pleased with them all). As welt, itis said: they are the Tighteous believers in general 35 GOH if sp ase 3S us aug 19, 2) BY: 36, (3) 48: 2) 4) (8:6) 6) (5:67, (6) (33: 56), 7) (66: 4)Chapter (9) What is stated in Surat ALFath (The Victory) As For The Favours Conferred Upon the Prophet (pbuh) Allah, the Most-Exaited be He, said, "Verily, we have given you [(O Muhammad (pbuh)]a manifest vietory. That Allah may forgive you your sins of the past and the future, and complete His Favour on you, and guide you on the Straight Path, And that Allah may help you with strong help, He it is who sent down As-Sakinah (calmness and tranquility) into the hearts of the believers, that they may grow more in Faith along with their (present) Faith-And to Allah belong the hosts of the heavens and the earth, and Allah is Ever All-Knower, ‘AlLwise, That he may admit the believing men and the believing women to Gardens under which rives flow (i-e-Paradise) to abide therein forever, and He may expiate for them their sins and that is with Allah @ Supreme success. And that He may punish the Munafigun (hrypocrites) men and women, and also the Mashrikun [(polytheists, pagans, idolaters and disbelievers in the Oneness of ‘Allah and in his Messenger Muhammad (pbuh)] men and women, who think evil thoughts about Allah: for them isa disgraceful torment. And the Anger of ‘Allah is upon them, and he has cursed them and prepared hell for them-and ‘worst indeed is that destination, And to Allah belong the hosts of heavens and the earth, And Allah is ever All-Powerful, All-Wise. Verily, We have sent you(O Muhammad (pbuh) as a witness, as a bearer of glad tidings, and as a Warner. In order that you (O Mankind) may believe in Allah and His Messenger (pbuh), gad that you assist and honour him (pbuh), and (that you) glorify (Allah's) praises morning and afternoon. Verily, those who give Bai'ah (pledge) to you {(O Muhammad (pbuh)] they are giving Bai'ah (pledge) to Allah the Hand of ‘Allah is over their hands. Then whosoever breaks his pledge, breaks it only to his om harm, and whosoever fulfils what he has covenanted with Allah, He will bestow on hima great reward." “The aforementioned Qur'anic verses comprised the favours and graces bestowed on the Prophet (pbuh); praising him (pbuh); his honoured statusin ‘Allah’s sigh and the bounties conferred (by Allah) on him to the extent that Words can not describe. Allah, to him sovereignty and majesty belong, began by jnforming him (pbuh) of the manifest decree predestined for him of being pure (ftom past and future sins), gaining victory over his enemy, raising high (Allah's) ‘word (Islam) and the Islamic law and forgiving all his past and future sins. Some Scholar said: he meant forgiving what happened and what would happen (of sins); that is "you (O Muhammad (pbuh) are forgiven of your sins.’ (1) (48:9-10},fl Ug gp ! Pde ey yall pal ey Stay Sah hh so GsiSs BA a eG tests els lee Gu cit by Gass y La BW Is cud y 5 GE VG SUNS he sg oy ls 3 AON aN Go BES Bs a OF ay Gt VLE EBS! Gl it) a 8 OU 55 yas PHS EY YG tat yi Bo euil SE a Bl eb BE 19: eal EAE Makki said: Allah the Most Exalted made his bounties a means of forgiveness and all that He, who has no associate in his Dominion, confers isa bounty succeeded by another one and a grace followed by another one. Then Alich said: “and complete His Favour on you, itis said: By making those who were proud subject to you. Itis also said: By conquering Macca and at Tail As well itis said: By (ising high your remembrance in the worldly life, granting you victory and forgiving you your sins. Therefore, He informed him of his Perfect Bounty conferred upon hitn by making the haughty and proud of his enemies subservient to him, by helping him conquer the most important and beloved land to him (i.e Mecca) by raising high his remembrance by guiding him to the straight path leading to Paradise and eternal felicity; by grating him a strong and manifest victory; by bestowing his Grace upon his believing followers through instilling calmness and tranquility into their hearts yiving them the glad tidings of making them attain a great reward with Allah; granting them a splendid victory: forgiving them and concealing their sins; and destroying his enemies in this present life and the Hereafter, cursing them ; keeping them away from His Merey and putting them to the worst destination. Therein he said, "Verily, We have sent you (O Muhammad (pbuh) as a witness, as a bearer of glad tidings, and as a warner.” The previously-mentioned verse counts his merits and characteristics including his witness to his nation as to conveying the Message (of Islam and \Monotheism) to them, () Awell-known town near Mecea.65 Sey V5 RE lel! ol Itis said: he is a witness to them for Monotheism and a bearer of the glad tidings of the great reward for his nation. Itis said: Of forgiving them their sins and a warner for his enemies of the painful chastisement. It is also said: he (pbuh) admonishes against going astray so that one who is foremost in performing righteous deeds by the favour of Allah should believe in Allah and then in the Prophet (pbuh). Thereby, they (the Prophet's followers) are to support, help, assist, honour, and exalt the Prophet (pbuh). Mostly and clearly this is stated on account of Muhammad (pbuh), Then he said: they glorify the praises of Allah the Most-Elevated. fe aha Fite OU ah J Pills OE eth 2S) ist hss olay 210 eu 5 dis hs 8s eliS 5 a ke Le To: ail 41520 GY gl oon ky «i easly Haas S85 Tha Ata’ said: this Surah (Qur’anic chapter) comprises various and numerous bounties conferred upon the Prophet (pbuh), namely the manifest ‘victory which is @ token of response; forgiveness which is a token of love; the perfection of the grace which is a token of a special position; and guidance which is a token of protection and guardianship. Forgiveness implies the clearance ofPart 1: Allah’s Exaltation to Prophet Muhammad by Saying & Acting 66 defects and faults; the perfection of the grace implies reaching the ultimate grade and guidance signifies calling for witness. Ja’far bin Muhammad said: Allah’s Grace conferred upon Prophet ‘Muhammad (pbuh) is perfect since He made him His intimate beloved; swore by his life; abrogated through him the other creeds; made him ascend to the highest part of the horizon (in the seventh heaven); cherished him during the "Ascent to the heavens’ so that the sight (of Prophet Muhammad (pbuh) never turned aside (right or left) nor it transgressed beyond the limit (ordained for it); sent him to the white and coloured people, made the spoils of war lawful for him and for his nation; made him an intercessor for his nation, whose intercession will be accepted (on Doomsdays); made him the master of all the offspring of Adam; linked his remembrance with His (in the prayer call and the testimony of faith); joined his satisfaction with his and made him one of the two pillars and dimensions of Monotheism. Then Allah said, "verily those who give Bai’ah (pledge) to you (O Muhammad (pbuh) they are giving Bai'ah (pledge) to Allah, (meaning Bai’at-ur-Ridwan),"" ‘This verse means that they pledge allegiance to Allah when they do so with you (O Muhammad (pbuh), and Allah’s hand is over their hands; that is on paying allegiance. It is said: Allah’s Power, Allah’s Reward, Allah's Grace or Allah's Covenant (is over their hands), and all that serve as metaphors and alliteration in speech and as emphasis on their pledge of allegiance to him,and the high standing of the covenanter of the pledge.” ‘What is similar to that is Allah’s Statement, "you killed them not, but Allah killed them. And you (Muhammad (pbuh) threw not when you did throw, but Allah threw." The aforementioned verse is metaphoric, but the present one is out of the factual reality, for Originally the killer and thrower is Allah, Who is the Creator of his acting, throwing, capability (of this action) and will, as mankind do not have the capability of scoring that throw at its goal to the limit that no one remained without one’s eyes full of them (i.e. The pebbles and dust). Likewise, its a fact that the angels killed them. It is said that the previously- mentioned verse is based on the Arabic metaphors and the comparative and corresponding terms,meaning: Neither did you kill them nor did you throw pebbles and dust at their faces, but Allah threw fright and horror at their hearts, thereby the benefit of throwing is through Allah’s acting, for he is the True Killer and Real Thrower in the full sense while you are so in the nominal sphere. (2) The oath and pledge taken by the companions of the Prophet (pbuh) in the year 6thto fight Quraish incasetheyharmed "Uthman (may Allah be pleased with him) who had gone to negotiate with them and reported to have been taken captive. @) (817)sis 13 Bea SP Ut at MM “brad jay toad dps 4 ENS Ba Dy Chapter (10) Concerning Allah's Grace up? him & His Status in His Sight as manifested in His Glorious Book Of thisis what Allad related yegarding the story of the Nocturnal Journey i surat Al-isra’ (the Journey PY night)," Glorified be be (Aliahy" and" by the tar when it goes Gown" mating the great status OF RE ‘Prophet (pbuh) and qhe miracles and wonders ryatmessed by bimn. As well. ‘Allah manifested His Protection for him (pbuk) in his Statement, "Aah wi protect you from Prankind "2! andl (remember) pen the disbelievers plotted against you (| Thuhammad pbuh)" and "IF vou hhelp him (Muhammad (pbuh) not (it does ee ____——— (ay Surat “AL Isra’ which refers to the event of the Nocturnal Journey of the Prophet (pbuh). OQ) Gat An-Najmwhich referstotbeston ofthe Ascentof hePropbet(pbanysere ‘heavens by soul and body. (3) 18:67) (ay (8: 30)Part 1: Allah’s Exaltation to Prophet Mutammad by ‘aying & Acting 6 aol matter), for Allah did indeea help him" Atlah, by virtug Of this story, drove back their harms when {hey sought to annihilate hing (pbuh) and Consultation in this respect. He hindered their sights from seeing him (pbuh) when he went out before them, diverted them from tracing hin the cave, upon pa some miractes therein und sone down peace, calmness and tranquility upon him (pbuh) That protection given by Allah is dike clearin the story of Suraga bin Malik biomgitted by the narrators of Ahadine (Prophetic sayings) and the Prophet biography as to the story of the cave and emigeation > Tikewise, Allah the Most-Exattod informed him (pbuh) about what He gifted him (pbuh) with, in effect of His Statement, "Verily, we have granted you( Muhammad (pbuh: ) Al-Kauthar (a river in Paradise). Therefore turnin yn yer to your lord and sacrifice (to him sal)), For he who hates you(o Muhammad (buh), hewill becut off (trom osterity and every good thingin this World and in (84g, Q) com atshewo seporetephetemnatny, carly-emigrant Muslims sed allegiance to Prophet Muhamed (pbuh) at" A gai raanedhis companions (may Altah be leased with th ribs) feltafraid ofhisemergence and dominance, th, nsultative house io arrive at a resolutionin this respect, Ty tan) cameupto themin thefigureot man from Najdand. Sause ofyourmeeting, so ikedto he amongst you, bur ren for this matter. Thereupon one of them said, culled and then keep an eye on him Yet, Satan said: Hae tPanions would releasehim from Pout hands, Then another one sai * from amongst you, Then he (Satan) said: this view sin vainfox grOupsandcometo you, Then Abu Jah (m: Ne are to select a jad having hig vn sword from each ang’? alate to sab him in one stroke and therein his blood Ul the tribesso that Quraishean neq fightthem all Me ie blood-money. Therein, we Will get tid of . this is the uptight view, Then they separated, there, tha te Prophet (pbuh) teling him about that and commandin y that night in his bed. Then he. commanded “Ajj (may Allah honourhis indsleep in his place, “Ali did 80. Thereafter, they cames When they entered upon the ering, they saw Alin his place Phet (pbuh) got out at night leaving for the cave, (He traced the Prophet (pbuh) during his emigration intending to restore him (bub) to Quraish wo obtain the canard determined by Quraish, Yer Allah Stseppointed him where his home men pled and sank into the earth which was about todevourit with him Fan tingits back. Butthe Prophet (pbuh) saved him, Then he came back ‘miseuiding people to the way of the Prophet (pbuh),o eS ae he (Hereafter) "© what ismeant by ‘Al Kautharishiseistern (on Doomsday). It js cad: It isa fiverin Paradise. [tis qheabundant goodness, Likewise," jssaid: tis v intercession (made by the Prophet (pbuh) on Doomsday for his followers). Itis wlgo said: Jtisthenumerous miracles, “Aswell,Itis said: Itis the Pr ophethood, and jtiscaid: knowledge then Allah gave sie reply tohis enemy in his statement ‘for he who hates you He will be cut sete cut off means; “bescorned and ignobie’or'thelonely one’.oF the ‘one devoid of goodness” Liss Sip 4g Fe BS at A Usp Ss OG nates S Parc pons pet sig [Allah's Statement reads, "Andin deed we ‘pestowed pon you seven of ‘Al-Mathani (seven repeatedly recited verses: and the Grand Qur'an.” ‘tae anid the seven Mathani are the fst one ‘guratis, and the grand Quran. 7D [Surah no. 108} ay {15:87} From Al-Bagaral to At-Taubah.Part from the other Prophets. The Qur'an is named Mathani owing to relating the stories repeatedly init {tis said: the seven Mathani are the Face Pecks td favours conferred upon the Prophet (pbuh), namely that of guidance, Prophethood, mercy intercession, Fon atO8 exaltation and tranquility as card by Allah, "and we have also sem down unto you (O Muhammad (Pbub) the Dhike (reminder ane the advice (6 the Que'an}}."" He atso said, "And Wve have sent you (O Muhammad (pbub) @ giver of glad tidings and a warner to all mankind."@). and He said, RSay (© Muhammad (pbuh). "0 ‘mankind! Verily, Tam send to you alt as the Messenger of Altah,"°) Al-Qadi (mu Allah have merey pon him) said ali that is of hig characteristics and merits (Allah, the Most Exalted be He, md "And we sent not a Messenger exeept ith the language of his people, in arhas that he might make the Message) clear for them." thereby, He sent each kind sit {9 his own people: whereas He wet Muhammad (pbuh) to all mankind ay rding to what he (pauh) said: "Y a Alich the Most-Elevated be He, said, he Prophet is closer to the believers than their own selves and his wives ne ‘heir believer’) mothers(as regard, respect and marriage), People of exegesis said: what is meant bycl opinion of oneself, What is meant by, his wives are for them to marry as their own mothers; as a token of honouring hine (pbuh) ana his pr Wacy, and as they will be his own. Wives in Paradise, Cis read: And he (pbuh) is their own Father. But this is not read now as it Opposes the holy Qur'an Allah's Statement reads, "Afiah has Sent down to you the book (the Qur'an), Dee (1) (16:44) 2) Ba: 2, 8) (7 158), @) [14-4] (5) B36),nm Sy VS eal gl owt HN st and AL-Hikmah (Islamic Javes, Knowledge of egal and illegal things). iis great of Prophethood. Anditis said: of ‘what preceded him in the past. "AL-Wasity pointed out that it referred to the ‘possibility of sighting (Allah) which Musa (Moses (peace be upon him) could not bear. (At ale shag dg WE gale a us al Jes @ Cau au Anguilla Audzall Sica gem eel Gil eas ol us us fee Section2: Perfecting all his moral and physical merits & combining all worldly and religious virtues in him (pbuh) as a single unit Otover of the holy Prophet (pbuh) and researcher for the details of his great _ w HuPart: Allah’s Exaltation to Prophet Muhammad by Saying & Acting n erfect creation, gorgeous figure, ity, good understanding, eloquent language, vigorous senses and organs, erect movements, and honcuratie ancestry, as well as the high esteem of his people and his noble land, Ais alls supplemented by the exigent need ot his life for food, steep, clothing, abode, marriage, property and POveteignty. These latest attributes may be attached to the other onesie intends, through them, to proceed upon picty and help his body tread in its course in eace they are within the boundary limits of exigent necessity and the ules of the (Islamic) lay Asto the other earned ones, they are Pertaining to the sublime morality and egal manners comprising religion, Knowledge, clemency, patience, grativade, paakisitestinence, humbleness, forgiveness, chastity, generosity, bravery, bashfulness, modesty, magnanimity, Keeping silent (during the nonsense arnt tnd the ge deliberation, solemnity, merey, good mannets and kind treatment and the like relating to good morals, Some ofthese morals may be inherent and innate in some people and some heat 8 One's natural disposition, thereby, he eanne them. Yet, itisa must that bes o dequite a branch of theessentials ofa original natural disposition as it will be explained jater on These morals are deemed to be for the Worldly life unless seeking Allah's Reward and the Hereafter. Yet, the good morte are all good characteristics and virtues in effect of the consensus of the broad-minded people despite the ‘ifference as for being oblisatory and preferred U3 G J Bile slog, 55385 Se)Uh Je BENG oh pie sag esi O83 ‘The Aggregate Characteristics of Perfection Combined in the Prophet (pbuh) [At-Qual said: we stated previously the characteristics and attributes of perfection and majesty, with ons OF ae Fowhich any one of usis honored a0 Eee, whether itis of pedisre®, Theauty, vigor, knowledge, clemmeney+ courage, aeterance of Kenieney sands such 26 sree satus is exalted, his name is 66°88 tolereal example for others and bis ‘magnificent dignity will be instilled im people’ hearts oven fhe ved antiquity. So, what do you think about the ove whom all these characteristics and qualities are combined, which re eniexs and can not be expressed words Aor attained by either acquis device, but through the Most-Exalted (Allah) who specialized him natn? Of these are the superior uale® and favours (er prophethood; MessengessBiPs POS py being beloved (by Allah): 7 being elected (by Alla): the Neotumal Journey; sighting (the grand miracles pei), being near (to Allah the do revelation; the intercession (Om beball this followers on Doomsday); Me Wasilah” his excellence; his high status; this G Wasilah spans through Whichonecnn getcloSer toAitah, Italsoreferstoaspecial status in Paradise reserved for only One veevant among the slaves of Allah The Prophet (pbul) said: "Tope tS hm (ie. that servant of Altah) and whoever sake Allabto grantmethe status of ‘Wait wil enticed tomnyitercession oh ‘DoomsdayPart 1: Allah's Exattation to Prophet Muhammad by Saying & Acting ™ obedience; his honesty; his fuldance; being a merey to all dwellen of the world; being pleased (by Allah); being answered of his request: Al-Kauthar (river), hearing the statement: the Perfection ofthe grace; being forgives of his past and future sins; the opening of his breast; the removal of his burden; the rise of fame; the glory of victory: the sending down of tranquility upon him; the support of the angels: endowing him with the book (the Qur'an) wisdom, the seven Lis un at tik:“The Inherent Characteristics of Perfection ah honour you, say precisely that It not denied ‘Thereby, let you, may All totally that he (pbuh) is superior 6 people as for his high-esteen, great position, perfect merits and excellence vreclaged into the details of the traits of perfection ina fair way that ene me long For sheeding Hight om them 252 sign of ‘preference. "Therefore, let you, O the Tight of my heart and yours, magnify my love and yours for the Prophet (pbub) and know that if you deliberate on the inherent Saracteristics of perfection Deine sre ane inmate disposition, you ObSeo'" him getting them all and Comprising various merits, without A disaccord among sre narrators to the extent that Some ov rhe narrations are unanimously agreed ‘upon. seo en eh oo Et g ATS Sik gla Be 1 iy eee HH! Si ge dS WE gaat jel ee ost! sai) 08 885 oe pH? A Pe ka sal Se yall GU A SH 52 08 ¢ ceful symmetry oF bis re related on the authority of Ali ira, ‘Al-Bera’ bin *Azib, *Mishah fala, Abu Juhaifa, Jabir ‘bin Samura, oa pa Abbas, Mt bin Bu'aiaiby APS ‘AteTafail, AL?Ada’ bin ay Allah be ‘Umm Ma’bat Khalid, Khuraim bin Fatik, ‘Hakim bin Hezam and others (mi pleased with them all) “They included the hereinafter: He {(the Prophet (poub)} had blusb-pink complexion. He was Slack-eyed and large-eyed: He had long irises and long:Part I: Allah's Exaltation to P, rophet Muhammad by Saying & Acting 6 lashes. He was bright white. He had penciled and arched eyebrows. He hada long nose and high nasal bone His teeth were separated, He hay around face, a broad forehead and a Pushy beard covering his chest He was flat in his abdomen and breast. His breast was broad, and large. He was broad. shouldered. He had big bones, fe Hee Plump in his brachia, arms end lower Parts, He had ample hand palms and feet, OS cas gf BAU el gif ewe ay Al-Ber'a said: thave not scon see ue of hair reaching the earlobes ang ofred garment better than Allah’s Messenger (pbuh). Abu Huraincn (may Allah be Pleased with him) said: Isaw none belter than Allah's Messenger (pbuh). Asif the sun was running in his face and When he laughed, he radiated ard he gleam ‘eflected on the wall Jabir bin Samurah said: A man Said to him: his face (pbuh) was like the pond. He then replied: No, but it wan like the sum and the moon, and it was Found. ‘Umm Ma’bad said: Ata far dig ‘ed the best-looking among people, and Parration of Ibn Abu Hala com, asthe moon does when it becomes a full Sas Ug) # at 555 3 Me baspepsi wali y OE ce Ge BU we eat [About the Prophet's (pbuh) final characteristic, ‘Ali bin Abu Talib (may ‘Allah be pleased with him) said: whoover saw him, he spontaneously had a reverential awe of him, and whoever mixed and got acquainted with him, he Joved him. ‘Ali said describing the Prophet (pubh): I have never witnessed his peer, either before or after him (pbuh). ‘The narrations about his characteristics are plentiful and famous. So, we don’t narrate them abundantly. Thereby, we epitomized the snapshots characterizing him sufficiently and totally so as to attain the objective and we concluded these sections with a comprehensive hadith. eared Bus vy Biss Satake OE op JU lee S NEN Sb So go Ot5 bal adh fie ib eb 383 & Shs ihe 00 Ou i dds 200 te deh acl Ji G36 ol ge ae ye bu ye Ou igs Gis OE AG 6) Jy cay be CaBT ES 5 Vg Be St ‘The Prophet's (pbuh) cleanliness and purification & the attributes of the natural disposition (Chapter) As for the cleanliness of his body, his good scent, his pleasant sweat and being free from impurities and defects of the body, Allah the Most- Exalted favoured him with those traits and attributes found in no one else, and then perfected thom with the clean and pure religion and the tn traits of natural disposition;"” and he himself (pbuh) said, "Religion is based on cleanliness." ‘fa'far bin Sulaiman narrated through Thabit, on the authority of Anas: 1 (1) ‘Theyare: cutting the mustache; letting the beard: using Siwak (toothrstick taken froma small tree ora shrub called Al-Arak); sniffing water (up nostrils); cutting fingernails; washing knuckles; plucking the hair of armpits; cutting pubic hair; decreasing water and circumcision.never smelt amber, musk or anything more fragrant than the scent of Allah’s Messenger (pbul), Gate OU lke Seed, Jabir bin Samurah narrated: once the Prophet (pbuh) wiped over my. ‘cheek; ‘herein I felt the hail effect of his hand and smelt a scent as if he extracted it from asack of a spice dealer. Others narrated: when ke (pbuh) saluted anyone, that one would stay his day smelling the scent (of his hand), and when he (pbuh) touched the head of any child, that child would be distinguished and known among the other children duc to that scent (of his hand). Once the Messenger of Allah (pbuh) slept in the house of Anas, and when he sweat, his (Anas’) mother fetched a flask and put his sweat in it. When Allah’s Messenger (pbuh) inquired about that, she replied: we will scent with it, for itis the most fragrant scent. Al-Bukhari reported on the authority of Jabir:"” The Prophet (pbuh) would be known to have crossed a certain way or path owing to his scent recognized by anyone who could trace him. Ishaq bin Rahwey stated that fragrance was natural and by innate; without applying any perfume. EE BB) sil ae dl Qs, Ady oth Saceth fans \efamouscompanion who witnessed ll battlesexcept Badr battleand for whom the Prophet (pbuh) sought Allah’s Forgiveness when he repaid his father’s debts. Hee was the last companion to have died in Medina, He nartated one thousand and five hundred hadiths.BS cS Se EE Gee oi SS SE gi OE ae gs LI ssh hay og by GWA Y OR tale pall aT bf eel ets BS oe tap eK (lw Ss ets Al-Muzny and Al-Harby narrated on the authority of Jabir: The Prophet (pbuh) made me sand behind me, and thereupon I touched the mole protuberance of Prophethood [a fleshy protuberance on the Prophet's back which is a divine sign of his Prophetic office] by my mouth, and then it overwhelmed me with the fragrance of musk. Some narrators, who are interested in the Prophet's (pbuh) news and good qualities related: when the Prophet (pbuh) intended to relieve himself, the earth cleft swallowing up his excrement and urine, and therein diffused a pleasant odour. Muhammad bin Sa’é Al-Wagidi transmitted a narration relating to that on the authority of "A’ishah (may Allah be pleased with her) that she said to the Prophet (pbuh): After you relieve yourself in the privy, we do not watch any trace (of defecation or urination). Therein he (pbuh) replied, "O ’A’ishah, did not you know that the earth swallow up all that relieved by the Prophets and therein no trace of that is left behind." Although that news was not famous, some people of sacred knowledge assumed the purification of the Prophet (pbuh) from both defecation and urination. That statcment was postulated by some people of the Shafi school of jurisprudence. It was narrated by Imam Abu Nasr bin As-Sabbagh in his book *Ash-Shamel (the comprehensive). Abu Bakr bin Sabiq Al-Maliki narrated both statement assumed by people of profound knowledge as for that, in his book "Al-Badi' (the marvelous) in the branches of Al-Malikiya (the Maliki school of jurisprudence), and scrutinized that in relation to their Shafi school of jurisprudence. He concluded and explained: he (pbuh) never excreted anything bad or unpleasant. f cais egPart 1: Allah’s Exaltation to Prophet Muhammad by Saying & Acting 80 Se Bi FS ale Stas as A bk 045 S Of that was the narration related by °Ali bin Abu Talib (may Allah be pleased with him) who" said: when I washed (made full ritual washing of the dead body of) the Prophet (pbuh), [ sought any trace (of any excretion as of stool or urine) of the dead body; but I observed nothing, therein I said: Blessed are your alive and dead. He added: therein a good, pleasant and matchless odour diffused from him. Abu Bakr As-Siddiq (may Allah be pleased with him) uttered a similar statement to Ali’s when he kissed the Prophet (pbuh) after he demised.” Another narration was related concerning Malik bin Sanan who, on the day of Ubud (battle), drank and sucked blood of the Prophet (pbuh), and therein the Prophet (pbuh) permitted him and said, "you will be spared from the hell-fire (Le. you will admit to Paradise). "” A similar narration relates: when Abdullah bin Az-Zubair drank the blood {eft behind after the Prophet (pbuh) had himself cupped, the Prophet (pbuh) said to him, "save yourself from people and save them from you." Yet, he (pbuh) did not blame him for that A similar version was transmitted by him relating: one day a woman drank the urine of the Prophet (pubh). Therein, he said to her, "you will never suffer from any stomachache." (1) Narrated by Ibn Majah and Abu Dawud. (2) He entered into ‘A’ishah’s house and approached the Prophet (pbuh), and uncovered his honoured face. Then he bent down kissing him, and said, "blessed you are; alive and dead,” @)__Inanother version, the Prophet (pbuh) said, "whoeveris pleased tolookat the one ‘whose blood is mixed with mine, heis to look at Malik bin Sana,” (4) Thismeans that he will face calamities and trials like that afflicting the Prophets. Inreality, “Abdullah suffered from many turbulencesiin his lifeand was killed by the command of Al-Hajjaj bin Yusuf As-Sagafi who ordered his dead body to be hhanged in the street before people to witness him. Then his mother Asma’ bint Abu Bakr (may Allah be pleased with them all) came tohis hanging body and said, "Is notit time to let that dead body descend (i.¢. to be butied)." When Al-Haijaj heard her statement, he ordered him to be buried.A iM as 655 é 4 LBS at 85 ott oh op He cant 9 ibs O8 BON ES dG. 6 (hy Jai pS Bs Bt BH ‘Yet, the Prophet (pbuh) neither asked anyone of them to rinse his mouth nor prohibited thet to repeat that (deed of drinking hs urine or blood), “hat aforementioned hadith ‘of the above-mentioned woman who drank his urine is Sahih (sound). Ad-Darqutni committed Muslim and Al-Butkhati to ‘reportit in their Sahibs (Authentic Books). The woman’s name is "Baraka’. It is differed as regards her lineage ‘and it is said: she is called Umm Ayman and she. ‘used to serve the Prophet (pbuh). ‘The Prophet (pbuh) had a wooden tumbler placed under his bed, and he (pbuh) used to urinate in it during the night. One night, he passed urine in itand ‘then left it. When the Prophet (pbuh) sought it, he found it devoid of anything, (Le. of the urine he (pbuh) passed). Thereit in,he (pbuh) asked Baraka about it, when she replied: I got up while being thirsty, so I drank it while’ being ignorant (that itis urine, not water) Ton Juraig and others related that the Prophet (pbuh) was born while being. circumeised and having his navel severed (by innate). It was narrated on the authority of his mother Amena that she said: I begot him clean and free from impurity On the authority of A’ishah (may Allah be pleased with her) who said, "I never saw the penis of the Prophet (pbuh)." On the authority of “Ali (may Allah be pleased with him) who said: the Prophet (pbub) entrusted me to let none but me: wash him [when he (pbuh) dies] ‘and said, 'no one sees my private parts except that his eyesight is blotted out.” As well, Tkrima narrated a hadith on the authority of Ibn “Abbas (may ‘Allah be pleased with them both) involving that he (pbuh) slept tl bis snore could be heard: therein he (pbub) rose up and performed the prayer, but without having reperformed (repeated) ablution. “{lerinva sail that is due to being safeguarded and protected (against passing wind despite being asleep).Part 1: Allah’s Exaltation to Prophet Muhammad by Sa HA hig hu BE 35 AST On Mast bus ST is, 5 acs 2 ROW Suh AA Sy AS 3 GUY ail ote Ae Ahan gsc His Eloquence & Intelligence & Good Features As for the Prophet's (pbuh) broad-mindedness, intelligence, vigorous senses, eloquence, erect movements and good qualities, itis no doubt that he (pbuh) was the wisest and the most intelligent one. Whoever deliberates on hig disposition of the internal and external matters of the creation and hee Policy conducted respecting the affairs of the commons and the elite along with his seauclous merits and splendid biography, in addition to what he (pbuh) claborated of profound knowledge and regulated of laws without having attained previous learning or being cognizant of the books; in such a case he wil not doubt about the Prophet's (pbuh) sagacity or his acute prudence intuitively, and that does not need any verification, Wahb bin Menbah said: I have read seventy-one (of the old preceding fribtures revealed to the other Prophets) and they unanimously stated that the Prophet (pbuh) is the wisest and the most sagacious one among all mankind ya another version, (he said): they unanimously stated that Allah, the Most Plevated be He, has not given all mankind but a tiny proportion ofthe inteloet Pom the beginning to the end of the worldly-life, compared to that of thy Prophet's (pbuh), and compatible with a grain of sand amone the world sande Mujahid said: Having tisen up for performing the prayer, the Prophet (Pbuh) saw the people from behind him just as he saw what was in front ofhim,” and that was the explanation given te the verse, "And your movements among those who fall prostrate (to Alish in the five compulsory congregational prayers). In Al-Muwatta”” (the approved), the Prophet (pbuh) said, "Isee you from, behind my back." A similar narration was reported in the Authentic Books (of ‘Av-Bukhati and Muslim) on the authority of Anas. ’\ similar narsation was related on the authority of ‘Avishah (may Allah be pleased with her) who said: it isan extra-ordingy gift endowed for him by Allab ret farewell pilgrimage. Some versions read "I see what is hidden from behind ane just as watch whatis opposite me." Me enother one, the Prophet (pbuh) said, "1-see what is hidden from behind my backnape just as L see what i befoxe me.” Bagi bin Mukhalad narrated on the authority of Atishah (may Allah be pleased with her): The Prophet (pbuh) used to seein the darkness just as he saw in the light. ipa 1655 oh Hae SS J Atal Ni elt be i ops si le « ih ge) hg ABE S “io Hi pot 98 a le td es a 205 B i oj sath DN se SAS GCS 98 lat 4 sib Sip hh & ity aay aes lh a 5 BS isansneamsenanee G) This hadith is narrated by Al-Bukhari and Muslim on (he authority of Abu “Hurairah (may Allah be pleased with him) withthe wording: ‘Allah's Apostlesaid, ‘'yousee me facing the Qibla; but, by Allah, nothing's ynidden from me regarding your bowings and submissiveness and Tsee you from ‘behind my back.” (2) {Surah 26: 219). (3). Itis the hadith book compiled by Imam Malik bie ‘Anas, one of the Four Figh Imams.Part 1: Allah’s Exaltation fo Prophet Mukammad by Saying & Acting 84 Right and plenty traditions were narrated about the Prophet's (pbuh) Sighting of the angels and devils; performance of the funeral prayer over the Negus (of Abyssinia) when he was raised to him (pbub); description of Jerusalem before Quraish (his own tribe) and sighting the Ka’ba (the sacted house of Allah) on constructing bis Mosque Te was related that he (pbuh) used to see the twelve tars ofthe Pleiades. This Allis seen through his own eyesight as stated by Ahmad bin Hanbal and others, Yet, some scholars reverted that to science, but it disagrees with the scientifte Phenomena; yet it is not impossible for the Prophets to de that as it is of their characteristics and attributes, Hammar narrated through Al-Hasan bin Qatada, through Yahia bin Wathab, on the authority of Abu Hurairah (may Allah be pleased with him): the Prophet (pbuh) said, "when Allah, to him Majesty ana Generosity belong, am se fof Musa (Moses)-Peace be upon him-he (i.e. Musa) used ie sight the ‘nt on (Mount) Safa in the dark night ata distance often leagues." Therefore, itis not preposterous for our Prophet (pbuh) to be characterized by what has been previously mentioned after the Nocturnal Night (AbIsra’) and the signs (miracles) of his Lord which he (pbuh) saw. Fee se Ge Ba Us Oe ss Os th et gy os se Traditions relate that the Prophet (pbuh) wrestled with Rukana,\” the most Liakeoi “Wrestler in is lifetime and then he (pbuh) called him to embrace Islam, Likewise, he (pbuh) weestled with Abu Rukana, who was cn strong, in the Pre- Islamic period of Ignorance and won the victory over hire thrice, jnbu Hurairah (may Allah be pleased with him) said: I sayy none faster in Nalking than Allah's messenger (pbuh); as if the earth was folded for him to “ross. We used to exert our most to follow him in walking, while he was aSpe eins BAN el indifferent. As for his characteristics (pbuh), his laughter was in the form of shniting, When he turned to any direction, he tanned with al his organs. When he walked, he walked as if he descended from a slope. or Jai (EBS) JAIN) Jaall, Gb bp as 0 8 oi ies BE etal (bE Te ge SI So et 5 : ra ae 5, hd Jabs ISI ole 1 Su; otc iste’ Ul Vsti oly ss a ae Ses (8 EES sh ell BG aN, B03 oS gi eat Sy Gis St Ss TR tah cated pate Se WE teats 538 ee BSE 5 1 35 jG eal Stig i Sia & galp BENG SS ihe w zettly Lest Ga pytes SoA sls His Eloquence (Chapter) Respecting eloquence and fluent speech, the Prophet (pbuh) mounted its best rostrum and reached its object that can not be ignored, namely the pleasant impression, subtle intent, epitomized passage, pure ‘term, eloquent statement, sound sense and slight affectation. He (pbuh) was gifted with the most comprehensive and richest expressions; specialized with the marvelous wise sayings and acquainted with the Arab tongues. He used to speak with every nation in its own native tongue; converse with itin its own native language; and compete with it in the course of its own linguistic vyle, to the extent that plenty of his companions used, in many situations, to ask him to interpret his speech ‘and explain his statements, Whoever speculates on his sayings and biography, will know and examine that. His speech conveyed to Quraish, Al-Ansar {the Medinan helpers of the Prophet (pbuh) and the Muslim emigrants}, and the people of Hlijaz and Naja. is not compatible with that delivered to Dhil-Mesh’ar Al-Hamadany,"’Tahfa An- (Hels Hamva bin Malile Al-Hamadany, from the people of Dau Mesh’ar- Heand his folks came to the Prophet (pbuh) and adopted Islam [At-Tabaqat Al- Rubra Great Strata)}Part 1: AUlah’s Exattation to Prophet Muhammad by Saying & Act 86 Nahdy, Qutn bin Haritha,” A-Ash’ath bin Qais,” Wa'il bin Hajr AL Kendy' and the other chiets of Hadramout and the kings of Yemen Let you observe his letter to Hamadan which reads, "you are entitled to its Fire’ (every elevated area ofthe land); Wehat (secure positions) and Ezay (what 's outstandin and exposed to Rain as plants). You (are entitled to) eat its fodder and maintain its property (which is owned by none). We (are entitled to) have some of their Dif” (camels and sheep) and Siram (branches and fruits harvested from palm trees) as long as they commit themselves to the covenant (concluded ith us) and honesty. They are entitled to have of Zakat (obligatory chariety) An-Nab (an old she-camel); Al-Fasil a young weaned camel); Al-Farid (the big and fat cattle); Ad-Dajin (the domestic livestock) and the pure ram. Yet, iris dve on them to pay for Zakat As-Saligh the mature cows or sheep attaining the age of six) and Al-Qarih (the she-camel which is clear to be pregnant) " rr FB eels Lag Bs ans ats 8 cH Ay fein sags ts, Ho bag Lt Ge Shan put y Sails Stahl i gi Su ack J saat, SA iss wa t GS sLates oe a Yay 9 Ss 35 ta ge Mal 96 IE V5 stl il 95 9691 9 BLE Y shell 1535 As well, his speech to Nahd, namely, "O Allah, bless them in its pure milk Ge. of the livestock), its camels (starting the second year); and its diluted milk, Send its keeper in the spot full of every plentiful thing and let the tiny property be developed. Bless them in their wealth and descendants. Whoever performs the prayer, he is a Muslim; whoever bays Zakat, he is perfect; and whoever testifies that none is Worthy to be worshipped but Allah, he is sincere. O bana Nahd, you have the trusts valedicting polytheism and the charges of sovereignty (i.e. the sovereign or the chief is entrusted with the property of charity given to the people). Let you not abstain from paying Zakat (the compulsory charity), (1) Hels Tahfa bin Zuheit An-Nahéy. He came tothe Prophet (pbuh)ina delegation and embraced Islam (Asad Al-Ghaba -p.96) (©) Heis Quin bin Haritha Al-Uleisay; from Banu 'Ulaim bin Khabab. He came to theProphet (pbuh) andasked him toinvoke Allah forrainonbehalfothimand his people (Asad Al-Ghaba - p. 408) (3) He is Al-Ash’ath bin Qais bin Ma’dy Karb Al-Kendy. His nickname is Abu Muhammad. Hecame ina delegation to the Prophet (pbuh)in 10 A.H. (Asad Al. Ghaba-p.118). (®) Heis Wa'ilbin Hujebin Rabi'a bin Wa'll Al-Hadramy. Hewasoncofthechiefsof Hadramout and his father was one of ts kings. He came in a delegation to the Prophet (pbuh) who welcomed him, brought him closer and treated him kindly (Asad Al-Ghaba- p. 435),87 Teer delay it por deny it. Let you not practice atheism in the worldly-lfe nor linger in performing the prayer." oo SF Gp sty Su As for the charges (of the sovereign, he (pbuh) wrote to them (the hereinafter): you are ‘entitled to the prescribed share ‘of Al-Farid (the big and fat cattle), Al-Farish (animals ‘of booves that have already been begotten for seven days), DhulAnan Ar-Rakub (the ‘animals rode and pulled by reins and the grim and hard foal). Your pasture is not to pe detained (from other to graze their cattle and sheep in); your acacia trees are not to be backed up and your milch- animals are not to be restrained, unless you ‘do not harbour the subsistent level and eat the lariated livestock. ‘Whoever acknowledges that is entitled to our covenant of protection, and whoever refuses, itis due on him to pay ‘As-Rabwa (an amount of money extra to that of Zakat is to ‘be paid by the one who averse. Jslam due to paying. Zakat, asa form of punishment for him). er B38) alta psig shee SET Sp te BH Sy Bs 385 PS os 93 tl 3 BS fog 9A sa Bree ply Lal ot po tts 6 casing HL tbo A 3) seh Se Ue At BW tis SU bi ais put NG a 365 kali Vis le Ss AE OS Y gis J Wa wih ogu pe oe jaws Gist s Sir et the ae Bo gust gp J Sh il, wy a1 305 GS OE Se Se i nis on Zz Begs Likewise, his letter to Wa'il bin Hujr involved (the hereinafter): to the reigning sovereigns, the reverent and superb. It also included: for At-Tai’ah (the Sheep amounts to Forty ones), ane sheep, which is neither timp nor fat, butin the saeeP size, isto be paid by yous Zakat, One-fith i 10 be dueas Zakat on the Fried treasure, Whoever commits fornication, while being unmarried, you are to log him with a hundred lashes and exile him for a period of a year. Whoever{o Prophet Muhammad by Saying & Acting 88 Part 1: Ailah’s Exaltati ’s, and the lower hand is that which is given."2) He to usin our own common language. Likewise, ybuh) in the hadith narrated by Al’Amry when he asked the Prophet (pbuh) who said: ’ask about yourself” which means ‘ask ‘whatever you wish,’ and that was the common language of Bane “Amer. y 7 EE § £ E ed & SS) Goss YoU B85 SU Gs LO A AU gst ass oh, Cher StL SS 9G set Vyssh Gadi kh peels 3 58 53 Vi tin 5 datas etn, Eko 3H aii ips a0 Ly i Expressions As for the Prophet’s (pbuh) common speech, well-known Purity of language, ‘chest expressions and wise sayings, people composed the poetical works and Nrote the books compiling those terms along with ite meanings. Some of these paltements and expressions were of matchless eloquence and g00d style, such as his statement, "the blood of one Muslim (his lif) is equivalent to the blood of another Muslim (i.e. equal in retaliation and blood money), the protection of ———_ () Be bin "Urvwa As-Sa’dy; from Su'd bin Bakr. He came to the Prophet (Pbuh) with his people. (Asad Al-Ghaba), (2) The “upper hand’ means the one who gives in charity; whereas the “lower hand” ‘means the one who takes it89 Saig Vb AK cael elt yah Le lll paling BLS eal [Allah is one (and is) extended (equally) to the most humble of the Muslims (i.e. if ‘a Muslim gives protection to someone, all Muslims even the most humble of them should help him). Muslims are all one hand against their enemies," as well ‘as his statements, namely ; "people are like the teeth of the comb (i.e. they are equal to each other except in the reward of their deeds)." and, "A person is (gathesed together) with the one he loved (.¢. admit with him either to Paradise ‘or the Hell-Fire)," and, "People are like metals (.c. like silver and gold; some are bad, some are good and others are very good and so forth)," and, "the one, who is sought for advice, is entrusted, and he has the option to give it or notunless he speaks" and "May Allah’s Mercy be upon the stave who said what is good and acquired good (recompense) or kept silent and got spared (from sins, evil outcome or recompense). Likewise, his statements read, “embrace Islam and you will be safe," “embrace Islam and Allah will grant you double of the reward," and "Amongst you the most beloved to me and the closest to sit with me are those the best ‘Amongst you in morality; the obedient and humble ones, who get on intimate terms with others and are reciprocated by them." gah Vy Ys att 3/55 O63 8 52 Ses 9 ples ou teh yas we by He ‘As well, his statement, "perhaps he spoke about what did not concern him and got niggard at what did not make him rich." ‘As well, his statement, "A double-faced person is not notable (i. is detested) in the sight of Allah." And his statement in which be (pbuh) prohibited (the hereinafter), "(Allah has made it prohibited for you) to engage in gossip: to ask ‘many questions about people’s affairs; to waste wealth; to refuse others their ues; to demand things from others (which does not worth demanding): to be distespectful (show undutiful behaviour) to your mothers and to bury your Saughters alive." And his statement, "Fear Allah wherever you ate; follow the vil deed with the good one which nullifes it and treat people proceeding upon ‘200d morals," and "the best of all matters are the medium ones." Likewise, his statements, "Love your beloved one mildly, forhe (orshe) may be yourhated oneday," and "injustice will turn nto darkness on the Judgment Day." Bes an bbs HlPart I: Allah’s Exaltation to Prophet Muhammad by Saying & Acting 90 VS OS pds oe ‘5 SHi pS Ai BUS bo as HBS Shiny Gabegll gos 5M0 7 HANG Gist ot PSG IE Rall 5 gas Gh; AG Al esi Further, in one of his supplications, the Prophet (pbuh) said,” In one of his Supplications, the Prophet (pbuh) said, "O Allah, I beseech you for Merey from You, through which You will guide my heart, bring together my disunited affairs, keep my inner deeds, accept my publicity, enlighten my face, purify my actions, lead me to the truth, make me friendly and protect me against all evil. 0 Allab, ask you for success on being afflicted with a calamity, the station of martyrs, the happy life and victory over the enemies." His unprecedented terms Some of the Prophet's (pbuh) matchless and unique terms, unparalleled by anyone on earth, have been compiled such as his phrases "Himal-Watees (fierce- fighting)", "he died Hatfa Anfuh (died a natural death", "A believer is not taken twice in the same snare," and "The happy one is that who gains wisdom from others” (misdeeds and bad consequences)." Similar statements to these aforementioned ones comprised the marvelous content perceived by the beholder, who subsequently deliberates on its deep elaboration, The companions of the Prophet (pbuh) said to him (pbuh): we have never Witnessed a one more eloquent than you. Therein, he (pbuh) said: nothing Prevents me from that, since the holy Qur'an has been revealed in my own tongue; the pure Arab language. In another time,he (pbuh) said, "I am the most eloquent among Arabs. Yet, am from Quraish and have been brought up in Banu Sa’d,@ er (1) One of the greatest tribes in Arabia in the Pre-fslemic period of Ignorance. Prophet Muhammad (pbuh) belonged to this tribe; which had great powers spiritually and financially before and after Islam, 2) The tribe to which Halima As-Su'diya, who fostered the Prophet (pbuh), —jae OSS UA EN #8 Spat ‘Thereby, he (pbuh) combined the vigorous metries and good style of the nomads with the pure language and magnificent terms of the urbanites, as well as the divine help through the divine inspiration (Gabriel) that can not be ‘comprehended by anyone else of mankind. ‘Umm Ma’bad Al-Khuza’iya said describing the Prophet (pbuh): he (pbuh) was of pleasant speech; that was elaborated and comprised neither trifle nor babble. As if his speech was beads strung together. His voice was loud and his tone was fine. pea $5 oh 1 SEG Sb Bie al Oh has AF PEE es peg ah So a Se oH 5p Rs yal o5 ols ad oti Bie ab a eS fot Gs 0G ts Gt iy eth iat Nie eel Ye SG 06 aig Y ia ie den SB sb Sb pt! MY Skt BE 100 te Gi 5 yolk pS Ge Gide 00 ag at 0,251 OG 08 2 a 3 Cah 25 why ES gi Qi Biss ich 8 ed Be at be ois SN PSA Al 36 GAS 28 Js tye by ps diye 8 33 wy phtg LH Gas OE ped Sb eee x rree ‘The Prophet’s (pbuh) Honourable Lineage (Chapter) Respecting his honourable lineage and noble land and origin, ho vague or ambiguous evidence or statement is required to evince that, for he (pbuh) is from the elite pedigree of Banu Hashim and from the ancestry and core of Quraish, He is the most honoured and the most = belonged, and it had been one of the most eloquent tribes having used the pure language and good stylePart 1: Allah’s Exaltation to Prophet Mul mmad by Saying & Acting ” exalted amongst Arabs on the part of his father and mother, and from the people of Mecea, the most honoured lands of Allah to Allah and His laves. ‘Abu Sa‘id Al-Maqburi narrated on the authority of Abu-Hurairah (may Allah be pleased with him) that Allah's Messenger (pbuh) said, "{ was sent (with, the Message of Islam and Monotheism) in the best generations of mankind which followed subsequently a generation by a generation respectively. and therein I was from the generation to which I belonged," On the authority of Al-’Abbas (may Allah be pleased with him) who, said the Prophet (pbuh) said, "Allah has created the creation and made me the best among them, amidst their generation. Then he selected the tribes and made me (rise) from the best tribe. Thereafter, he selected the houses and consequently made me (emerge) from the best house; thereby [am the best among them as for personality and pedigree." ee NG So AT at Sy 2 ai 25 98 ho thy 385 i Ae HG Se Ahoy Ley oe flats pa ses 1 de Gus tes ci SY igs dake BE gi otis eA La et ad alll 35 Est ERS Ciph St o ME te So Ls OF Aad yh EBS HB yl Nos ool oss gael Ba Sj ho) us A ae gab ast als BT Le 5s o58) docs BB at 5 OS he os 5h as é Je elle By Si ef log shy 185 cle le Mb AAI seu peg 2e,,8h Sel fo OB 3 jit Gl Be idk he aks ‘On the authority of Wathela bin Al-Asqa’ who said: Allah’s Messenger (pbuh) said, "Allah chose Isma’il (Ishmael) from the offspring of Ibrahim (Abraham): and he chose Banu Kenana (tribe) from the offspring of Isma’i. Then he chose Quraish (tribe) from the offspring of Banu Kenana; chose Banu Hashim from Quraish and chose me from Banu Hashim." Reported by At- Tirmidhi, and it is Sahih (sound) Hadith, At-Tabarani reported a hadith (Prophetic saying) on the authority of Ton “Umar bin Al-Khattab (may Allah be pleased with them both) who said: the Prophet (pbuh) said, "Allah, to Him Majesty and Generosity belong. chose his93 Say Vg BE aed ell ya da Gl pons BN! pl creation and chose Banu Adam (the children of Adam; mankind) from amongst them. Then he chose Arabs from amongst Banu Adam. Thereafter, he chose Quraish from amongst Arabs. Then he chose Banu Hashim from Quraish. Therin, he selected me from Banu Hashim and I am still one of its elite. Verily, whoever loves Arabs, will gain my love, and whoever detests Arabs, will be deiested by me." Ton ‘Abbas (may Allah be pleased with them both) narrated: the spirit of the Prophet (pbuh) was in the form of light before Allah’s hands two thousands before he created Adam. That light used to glorify Allah,and the angels subsequently followed him in glorifying him. When Allah created Adam, he cast that light in his backbone, Allah's messenger (pbuih) said, "Then Allah made me descend upon earth in Adam’s backbone and placed me in Nub’s (Noah's) backbone, Then the cast me (while my spirit was still in the form of light) in Tbrahim’s (Abraham's) backbone, Allah the Most-Exalted kept shifting me from the noble backbones and pure wombs till he brought me out from my parents; thereby my pedigrec is devoid of any illegitimate offspring." That tradition is true and witnessed by Al Abbas’ well-known poetic verses praising the Prophet (pbuh). pea O38 5 Judy CAB) GWE 245 die) Cae 2333 reastaig yah web y Rte ee oe) ty pid Gett Mae Wale a5 ay A gal 53 Py ites of Life & The Prophet's (pbub) / (Chapier) Concerning the exigent prerequisites of life, they are based onPart 1: Allah's Exaltation to Prophet Muhammad by Saying three kinds: A kind whose decrease is favourable, another kind whose increase is preferred, and the other one upon which conditions disagree Praise and perfection agreed upon the kind (of prerequisites) focused on scarcity in any case by virtue of the customs and religious ordinances, such 2s food and sleep. Arabs and wise men praised their scarcity and dispraised being immoderate in any of them; since extravagance in eating and drinking is a token of gluttony, avarice and covetousness. Further, the excessive dominating desire results in the harms of the worldiy-life and the Hereafter; and brings about the physical illness, lethargy and mental begging. Yet, observing moderation in cating and drinking signifies contentment and self-restraint, Curbing the desire incurs good health, clear mind and sharp acuity. As well, excessive sleep is a sign of imbecility, weakness, and lack of acuteness and intelligence; and is a cause of Laziness, habitual deficiency, wasting life in vain, and harshness, heedlessness and unconsciousness of the heart. This fact is proven and demonstrated through whats essentially know’, found due to observation and transmitted successively about the by-zone nations, past wisemen, Arabian poctic verses and stories, sound traditions and harrations of the predecessors and successors that do not need to be quoted. Yet, we renounced stating them, but epitomized and confined that to the scientific well-known facts. The Prophet (pbuh) observed moderation in them (eating and drinking) both and commanded and admonished (people) to do so. especially when one of them is connected with the other ee cole) pad gi is Je ee BA ial gle I de KA ash 3 bight aie: gu Gu Se ues I alle YEE Wie he Eas Ge OU He a 8x5 Sues of libel 5 the gig ad ps 94 HS esl I au, psd hs wit Ot cua LS dua 9 ge y Ne SAY pati ae rar dS BBS es Se al gs; te PYG 8 GE Ug oe Steal wy GST ast by cas Vy Les i oe 3S st co gs eis 5 51 pits ys oy agb Tw Vai AS Sy Bho Bb sey ke ws eLaeN Saf uae ta OEY Bale gs Ae 3 pat sad ES 885 FSH callee “ Yahia bin Jabir narzated on the “ anority of AL-Migdam bin bin Karb who said: Allah's Messenger (pbuh) aid, "A human being has neve! filled any vessel sie pis worse than bis own belly i je suiient for a human DEINE ‘eat what Teips his body stand (ie, whey Yhelps him live), but if tis ‘avoided (by him), rrerein he is to assign one-third (of the stomach) for his food, one-third for his tree ang one-third for his reat (ie to help him breath)” Thnmoderation in sleep is OWiNE.S Sting and drinking excessively. stated py Suffan Ath-Thaury: one rt ry up at fate at ght due to eae iitile Food. Syme predecessors said: donor eae a rach Food and subsequently drink too Soret and then seep excessively ‘and therein you losea lot Tewas narrated that the Prophet's (pbuit) most beloved Food was that eaten by a great number stindividuals for they will ct @ site and blessings will fall py eaat food). And"A’ishal (mA, ‘Allah be pleased with her) related that the Prophet ¢pbub) never ate his may re (pbuh) neither asked his family for food onfeit appetite for it, When Wes ‘brought im (pbuh) food, Fe would eat, and mor food they served is accepted PY tron pbulh). When they brousht Him? drink, the (pbuh) would drink it ae narration related by Barra (-wishah’s emancipated stave) does not object to that, namely the ‘Prophet's (pbuh) na ement, "didn't Tsee meat in De ccoking pot?" Perbaps the cause ee fs question is that he (PEND) thought that they (people including his Family) believed that it Ge. te ‘meat gifted to his Family) was unlawful for him (pbuh). Sohe (pbuh) intended to demonstrate bis Sunnah (Legal way) when they ng not serve it to him (PPUE)» ‘while knowing sr they did not take it apart fom ax pbuh). Thereby, his thought Ca true ara pe tustrated to thems What iene ignorant of, by saying, "itis charity sifted by her (the one who afore his family meat) and & present Fors.” Spikewise, Lugman's wise spect 2 his son reads, "O son, ifyour stomach is ated (with food), Stergom comes 1 a suandstill and ¥O% jadolent in worship. sahnun sa hadith, he (pbuh) sai ee ee (1) Heisone Spike disciptesot Imam Malik (ms) Ala have merey pon ism) Hels abu Sid “Abs Salam bin Seid ‘is eobriquet was “Sahinan’; 8 DARE ofa ‘Moroccan bind called “galfinule! “vell-known for its acute intellect He was originally from the Levantion to Prophet Muhammad by Saying & Acting oe hiss ee oe RG Bs oo Sets cross-legged, in that posture ¢ Yet, the Pro, Said, "Lam a slave (0 the same posture the slave Sits therein." Whatis meant by ‘resting’, in the comms 'se, he (pbuh) use lowever, he (pbuh lentators’ views, d to sleep for is said, "My eyes, traditions. Eig at Ao bl et 3g 35 (Chapter) the Second Kind Whose Increase § Praised as Marriage and High Rank Jn conformity with the customs and religious law, marriage is deemed to bea token of perfection and viility, Bowe of polygamy is a common Custer and praising it isa past manner A for the religious Cstamic) lew regarded as @ Favoured Sunnah (Prophetic *Sgaitions) Ton Abas aay Alla ‘be pleased with toe both) said: The best one of is jon (ihe Muslim followers) is het who rave many wives, pointing t0 Pe Mfement of the Prophet (pouR)- namely, *\tarry and reproduce, for Lil Toast of you before the (other) nalions " othe Prophet (pbuh) prohibited being state of celibacy, and consequently the (sexual) desire will be squashed and one's ga2e Wil ‘pelowered, according to the statement of the Prophet pbuh), "whoever can marry ANOTE ‘you, should te yy. for that will belp him 1owe ‘his gaze and protect his chastity i Nevertheless, scholars of ‘profound knowledge view that marriage does not figet abstinence in the world Sahl bin “Abdullah said: they ar joved by the Messenger of Alla (pub), so how eh Le epstain from theo (his wives)? Ibn “Uyyaina said: the great Companions of the Prophet (pbuh), who used to practice abstinencein the eld. had many wives and concubine “a multitude of nasrations Were elated concerning this matter about “Ali bin ‘Abu Talib, Al-Hlasan bin ATi, 1ba “Umar and others. More than one hated to aatet Allah (after being dead) wile being celibate. (hay ora oe ® (pas 0 Aide Js A ag {fit is asked: how comes that marae and polygamy are virtuous; where ania bin Zakasiya [Bon the son of “Zachariya (peace be upon him) was praised2c is virtuous) is ‘tue, he would have married Behold! When Atlah the Most-Exalted praised Yahia for being abstinent (from sexual relations with women), this does not mean that he was impotent or he had no penis, as explained falsely by some comm interpret ES ath ck cay Se otal ai sig, is Yet, itis a superior grade for one who managed to have inter BS BS ie *TCOUrSe (With9 they were not of is workdly-tife fortune despite being of others’ pleasures “The Prophet (pbuh) said, "of your -worldly-life, women and scent are beloved tome." This love for women and seen ‘at are regarded as the matters relatos te hers, and indulgence in them Doth, are ars forthe sake of his worldly-tife, tbat for this life to come duc to the gforementioned benefits of marriage and for aeeting the angels through applying eet, Further, applying scent incites 0 ‘copulation and stimulates i PE ereby, his love for them both is FoF satisfying ethers (1.2. his wives) peasutes and [Or ‘appeasing their (sexual) desires ‘Yet, his real Jove was fatent in withessi® the sublime potency of his Lord and invoking bir. Therein, ho (pbAM) “Feumgnshed between these «wo kinds of ait Goving women and loving Allah) ‘and explained them both. So, he (pbuh) ya. My ultimate pleasure is sel Ques the prayer." Therefore, the Prophet (pbuh) corresponds with Tse (Gesus) and Yahia (John) in shunning the trials (of raperior to them as fo deafing with ‘hem (in marriage). women), andi we oe 5 295 gost Ui Shad hy pala we GBS Bb 3 BD gs iy lb fo thaw 2065 oS gS 1 win BLY eel Ab BE eae ES 2a 2s Bee eS Ty ie The Prophet (pbuh) is equivalent Lo them as for not being distracted from worship. Yet, he (pbuh) married women, aad gained the reward of guiding hem ana protecting heir chastity without PEIN diverted from worshipA similar narration was narrated on the authority of Abu Rafi’ and Autas, Rumely. "the Prophet (pbuh) was given Potency during the sexual intercourse sera ttent to that of forty men." A similee aoe Was narrated on the authority of Safwan bin Sutaim, and Salama his freed slave said, "The Prophet (pbuh) had intercourse with his nine wives while SetGng puritied after each one’s turn, and Said, "thisis better and more pure." Sulaiman Solomon-peace be upon him] had once said, "Tam going to have intercourse with a hundred (or ore ite) Women tonight”. and hedidsc 0) {bn "Abbas said: the backbone of Sulaiman (Solomon) contained the sperm cauivalent to that of a hundred men as whole, and he had three hundred wires and three hundred concubines An-Nagash and others said: he hat seven ‘hundred wives and three hundred concubines, On the other hand, Dawud (David-peace be upon him)-despite his abstinence in the world ind his work laboured by his hands te carn his, 'Wving-had had ninety-nine wives nay ‘hey had been supplemented with the \)) ‘Sulaiman (Solomon-peace be upon him) said, "Tonight I am going to have Lapitulintereourse with seventy worten (of mine, )andeach one ofthem willbeget Schild who wil fightin Allah’scause et,he forgottosayby Aliah’swill-nc one of them begot x child, except one who bexot a deformed part of a chita’s boay Allah's Messenger (pbuh) said: had he Sid “by Allah's wil, Allah, will respond ji Full his need.” Reported by Muslin in his Sahih, on the authority of Abu: Hurairah,hundredth one; the wife of Urya ‘yas stated in the Glorious Qur’any "verily this ‘ny brother (in religion) hes rainety-nine ewes, while J have only) oneewe."” fn the hadith narrated by Anas, the Prophet (pba) said, “I was sh" preference and superiority © ‘people ws regards four things: Generosity, bravery, Paring frequent and potent copulatio® {vith women) and vigorous intrepidity." “Yet. tas mumerous disadvantages: for itis harmful to some people 3S te their outcome of deeds in the ‘Horeatter. So, itis dispraised by thors who praised ite antonym. Praising ingloriousnes® or Faspraising glory and psidein the Jand, ane both stated in the holy Qui’ an Whe Prophet (pbuh) was provided with modesty, high esteem having pierced into the hearts and exaltation, before and wter the Islamic period of Ignoranek ‘Uhile people (of polythedsm) used f° deny him (pbuh) and malign his eompanton™ “They intended to harm him secretly, and when he (pbuh) confronted them, they revered him and falfiled bis vreed his famous incidents will Be ‘mentioned afterwards. When one, who never Sa%! hen before, saw him, one got pale and felt fearful reverence of Bim Trwas narrated on the authority of Qaila (one of the female companions) that she was stsicken with fear on Seci0e trim, and therein he (pbuh) std, "oO poor woman, may tranquility Pe ‘upon you." "narration related by Abu Mas ud eads; Once a man attended before the Proplet (pbuh) while trembling: thereupon. the Prophet (pbuh) said, "Calm down, for Lam not king” “The Prophet (pbuh) mounted the ae%, ofthe rostrum of great status due Prophethood the honourable wok du to Messengership and the ‘exalted grade viue to being chosen and honoured in MF cgyorid, Moreover, he (pbub) will Be the gnaster of all human beings (Om oomaday). Upon the meaning of hat chapter re organized this overall section. ‘pin Hanan, and Abul-Farag Al-Asbahany saidinhis book An-Nisa’ (women) thatheiscalled’Ury# "As-Sardy whose wife become afterwards the wife oe prophet Dawud (David) and the other of Sulaiman Solomon}. Dawud sgdmired Urya’s wife when having seer Ther and he asked her husband to diverse per and he agreed wath a good Brace "rhea he (peace and blessings of Allah be ‘upon him) married her. Surah 38:23.Part 1: Allah's Exaltation to Prophet Lest Lila103 (Chapter) “The third kind is it up on which conditions disagree as to praisingiit, being proud on account of it and being super ‘ou of it such as the abundant wealth, pre owner is entirely exalted inthe sight ofthe common people due to thinking ait a means which fulfils his needs rand achieves his objectives. Otherwise, twill not be of excellence. ‘Therein the wealth in such a case where (8 owner is provided and is providing others with and he spends t09 His certain objects, attaining elevation, food praise and high rank in He hearts of people, therein itis a superior seeallence in the sight of tae people in the Wvorldly-life. Yet, if its owner spends it cree aspects of good and offers it in chariky ‘seeking Allah’s Reward and the Hereafter, it will be, atany rate, “of superior excellence inthe sight of everyone However, if its owner isclose-fisted, not spending it on any certain aspects, and je merely keen on coffecting iin such 3 cast ite abundance is regarded as null, Prrther, it eauses its owner to be deficient rand subsequently does not help him proceed upon the straight path » afety, but it makes hirs fal into the abyss of Prporliness and the whitl of vilified villainy Glory in wealth and its superiority Tofatling its owner are not for itself, but {oy the sake of others and for disposing ofit on the various objects. Hits owne! goes not assign it for its objects nor direct it to its aspects, he will not be MIgemed to be rich in the full sense, but ever poor and will not attain any oF is fixed objectives. “This is because all he wealth to attain them (his objectives) is not paid out, and therein he is compatible with the storekesP™ saving others’ wealth while be dammseif is wealth Tess, so he does not possee: SO ‘money. By contrast, the one ‘who expends money is deemed to be ‘self-sufficient and rich due to enumerating the benefits of wealth even though he bas no jonger any ehold the biography of our Prophet (pbuh) and his manners ip spending the property, therein you will Jind that he (pul) had been brought the treasuees ire Pe world, had conquered the lands and the booties (of war) had been made awful for him while they had not for any Past Prophet. In his lifetime, many tends had been conquered, such as the Funds of Al-Hijez, Yemen, the whole seesian Peninsula and the close areas of the Levant (Syria, Lebanon, Jordan ent Palestine) and Iraq, He (pbuh) therein Wes ‘brought its one-fifths (of the war spoils), head-taxes and charities that the Kings could not have acquired but some srothom, Once a group of the sovereigns oF FEB gifted him with presents, Shereupon he (pbuh) did not take hold arany nor take a dirham, but he (pbuh) ‘Histributed them toits objects, made otet people be sufficient with them and gave enough maintenance t0 the ea os. and he (pbuh) thereupon said," will svat be pleased to have gold amounting “Mount Uiud (in Medina), of which @ sonar remains in my house except that dina (hich remains and Lam pleased) {hat will be directed to paying a debt (On ‘pehaif of any Muslim). ‘Once many dinars were brought to him (pbuh), and then he (pbub) divided‘abstained from anything else. So, he (pub) used to wear what he found. He (pbuh) used to be drewediy jn cloak, coarse garment and tough Fold roe Pbuh) used to distribute the threader garments embroidered with Sold to the ones having come to him ant Store for the absent ones, Therefore, application of pompous clothes is not of the characteristics of honour and majesty, butis ofthe qualiti, of women. Yet, what is praised is the Freee nent and one’s following to the course of his sex, and if its similar is dressed by another one, that does nor dety his mantiness and will not lead to any desire on both parts; thereby itis igi pommbesity is traced back to the habit that People brag of the muitiplicity (of Clothes) and affluence, and itis compatible With boasting of the good abode, the Spacious house, its servants and its mounted vehicles, Whoever owns a land and its harvest i brought to him, but he leaves it out of abstinence and integrity, he acquiros the financial superiority and is proud of that trait if it is of excellence ageing it with pride and being grained wish Che pat’ {9 giving it up, being abstinent from is immortality and exerting it (the financial excellence) in its various aspects (i.e. spending wealth on various aspects helping others), A Be 5 te wi git, ob Ga ass iy sheet tents slgslasls ity Se sey 535 git pty ee oki civ 8 GL a Bibi Gc 25 tbe SIG ta rd A ke gt SEN Ke a iy O65 sb bes (Chapter) As for the acquired attributes of good morality and noble manners, all wise at unanimously agreed to give one Proceeding upon them or being characterized by any of them the Superiority to others. Yet, religion praised and105 Ses IFS sear aah tot ll pop tds ell rdained them all to be possessed ‘and promised the one being marked by them to attain ‘eternal felicity. ‘Further, it described some of these attributes as being of the parts of Prophethood known & good morals, latent in observing ‘moderation in one’s Forces, and “haracteristics, without being inclined to its deviant extremes. The Prophet (pbuh) possessed them all, reached its apex of perfection and achieved its oDES* renypderation 1o the extent that Ala praised Perr His Statement, "And verily» YOU {0 Muhammad (pbub)] are ons ‘exalted (standard of) character.” + aishah (may Allah be pleased with her) said, "Bis (.e. the Prophets (pbuh)} character was matching) the holy ‘ur’an’s, and his pleasure resulted from its pleasure as wel as is displeasshe Y uted from its displeasure (he. He (pbuh) got pleased if deeds and morals “people coincided with the holy Qur’an’s precepts ‘and ordinances; otherwise, ‘he would be displeased). la 5 168 I ees 265 Spe 8S () {Surah 68:41. (2) Reported by Al-BaihadtSEL gl (68 +L 445 y 3 aS) ELLIE as 5G AG al 65 Fut ois eS 65 ds SHAS 86 Lt; Gy SVG PAN EES ie go eae yes Aas: wl fo th hit) related a simitar narration to that. Commentators explained that he { bub) had these attributes by innate when be (pbuh) was originally created anid tever obtained them through acquisition the satis, but through the Divine Gieaes and specialty, and thisis apptcablens /hile he was still a child, Ma’mar said: he (Yahia) was still two or three 3c@ts old-thereupon, children asked him: why do not You play? He thereupon replied: was not T created for, play? With respect to Allah's Statement "confirming the Word from Allah, it ig Said: Yahia believed in "Isa (Jesus) while he was still th ree Years old, therein he witnessed for him, that he was the word from Allah and the spirit from him fic. the creation. of Isa, (Jesus) the word from Allah (Be'- and he was!]. ins. nel itis said: he (Vahia) believe in him Isa, while he was still in hie Gaihet’s womb, and therein Yanio™ 2 yinet said to Maryam [Mary mother at (esus)} find winatis in my wort, {< Yahia) prostrate in salutation ty what is 1’ your womb (i.e. - “Isa). Allah's Statement comprised "Isa’s speech to his a ) Itisa sound ‘hadith, Teported Ahmad, Q) [Surah 19: 12), 3) [Surah 3; 39},ge ga ae PS a smother when having been DoF: ‘aamely. "then fthe babe IS (Jesus) cried BRIO er from below her, 88 ing, "Grieve not. ‘) Pris said: the one ‘who cried unto ber ie either isa or Gabriel ‘Likewise, “Isa (Jesus), who had been still child in the) cradle, said, "Verily T amasiave of Allah, he has given me the scripture and made mea Prophet.” ‘Allah the Most-Exalted seid> wand we made Sulaiman (Solomon) to ‘understand (the eases); and te each of them we gave uke (ight judement of the affairs ‘and Prophethood) and knowledge. wo Some narrations, pertaining ® Salaiman’s judgment while BIDE child who shad boon playing, were sated Eh as the ease of the woman 1 pe stoned’ and fhe story ofthe infant’) — _— (iy {Surah 19:24] (2) {Surab 19: 39} ( Se PB, The verse refers to the sor ver Sulaiman [Solomon-peace DELP (evra waseleven years OK SS ondjudged the case ofthe field sich the sheep of certain people had pasted at night causing Gamage (0 its plantations “herein Dawud (David) bis father deed that che ower oF field isto take the Sheep and the owner of the SEED take the field. Yet, Sulaionan subjected his sew before Dawns saying,"T Viet that the owner of sheeP: isto undertake the field vier yang i tiitis restores tO NEN ve was, whereas the owner OFT fields to cae the sheep (belonging £0 (He ‘ther one), making use of HS offspring and products). Thereafie, WED she field returnstoits jpreviousformitistobe! restored rt (orignal) owner and the ey to its (original) owner “Thereupon, Dawud tid youare right, and he adjudicated in effect ofthe ie ‘exposed by Sulaimat, (4) Thestoryofthe ts manropestoned’istelated PS ini Felmesanyas follows: One woman of enchanting benny, a religions, ted case DEFOE one of the udees of Bane Ieael (the nae dgren of Hsraet), and when He 1% her, be got eeghanted by her beauty 2 BE Savoed her, but she refused © have sexual jntercourse with him, Therein, Ste went to three other judges who al tried to vaityoe er respectively: Therealleh ve went to Prophet Dawud (David) while Rvinghersel veiled. Theat four judgespiotted against per telling Dawes that having ep witbwhichabecommite “Therein, Dawuddecreed herto ppestoned. Yet, when ‘Dawud mounted his terrace ‘overlookingchildren who were playing with Sulaiman and ‘among them was 2 handsome child. Therein, they rae Gn their play) Sulaiman (hee judge and the handsome child appear asit he rrere a woman who claim a ERY sth four of them were assed 38 judges. All Ghaldren acted tbe roles of tbe evginal characters apely #0 the SS ‘course of the story of the woman to be stoned’. During the play, Dawud was watching them. srreyeuponSulaimnan sunmonee chong oF them (e.thechildren acting the roles of the real judges) eparasely asking about the dog's colour. Each one roles pegacolour ferent icom theo enheordered theotherenitiren Peat them. Having witnessed “hat pay), Dawud said, the CA ‘may be pevapatibie with chat Then eS + are judges iocome to him and asked each sone apart from theother about hewoman’s dog’scolour-TBEY differed asto theIn such cases, his father Dawud followed his example and trod in his steps lojudgment. At-Tebby said; he Was twelve years old when he was given power and wisdom, As well, the story of Musa (Moses) and Fir'aun (Phar '40h) when he pulled his beard while fe was sti child, illustrates the wistom and knowledge given to the Prophets.“ the crthemetaimed that theson (wha Wasalive) was ihe Son to belong to the older one. Yet, Sulaiman ( him) called them and said, Bring me a knife to spit hime th Tet2HPOn. the younger ones Nn Allah’s Mercy motherin affliction, a hay en Cur hatinctoontney Israel affcting them with a orrible torment. He used thos 8 servants and hing pad the bead-tex upon them, One ay, be saw a dream or Soothsaye dim that thecollapse of his dom of Israel. Th109 ay ES jh ad Bot Ghd ped F SM et Concerning Allah's statements wAnd indeed we bestowed aforetinne on brahim (Abraham) his (portion of) guidance," commentators such 28 Mujahid and others said: Hrmeans ‘at we (ie. Allah) guided him whet ‘he was still young Yon ‘Ata’ said: Allah had chose? prim (by vireue of the aforementioned verse) before he staried generating the ereation. some commentators said: No sooner shad Tbrabim (peace be UPOP ipimy been born than Altab dispatched an angel aging him, on behalf of Aah, to ‘grow Aah by bisheartand remember hit by tis tongue. Thereupon Torabiry Mid Thave done so. Yet, e never said: Pam going to do so. Thus, this ie what is meant by "his (postion of) guidance. eis said: Torahim’s ordeal whe he had been thrown into the fire (waged by spe idol-worshippers ad the polytheists including his father Azar after he had broken down their idols), was & The age of sixteen. Likewise, he sighted the star ipo and sun cand thought hat ach one of them ishis Lord before having pecown his teal Lord, Allah) whe? ‘he was fifteen years old. “Authors of biographies narrated: Amena bint Wakb {the mother of the Srophet (pbub)) related: ‘Prophet Munaramad (pouH) we ‘bora while having -xtended hishands 10 the ground ang raised his head uP to the heaven. xi aig pi gh AES OA Tg ka ad oe nie ah ke et Bea Bibel Site GAS i Sey) aan ox pet Jo aE BS? ST him ti manbood. Yet, Being “ged by the firebrand in his one Musa was stumbled to articulate some letters ory. thereby he was strengthened PY his prother Harun (Aaron) whe Was sre cloguentinspeech tha hits, But when he a pplicated to Asa to seeve i ‘ofthat stumble Ginspeech), Allah responded dnd answered his supplication, ‘making. him get rid off (1) {Surah 21: 51}Part 1: Allal’s Exattation to Prophet Muhammad by Say ing & Acting 10 all FN Groat ats i buh) said in his hadith, when 1 Nas begotten, Ewas made to detest idolsand poetry, and I did not dy any of the things prevailing in the proslamic PoiOt of lanorance save twice, bt Atigh ‘safeguarded me against them, and{na , longer did any.) 'ge elittered in their hearts, til they reached the culmen and mounted When being chosen by Allah for Prophethood, the apex of ‘Possessing these noble characteristics without either training or exercise ‘ Allah the ever-magnificent tid, "And when he attained his fall strength, and jade tect Gn manhood), we bestowed on him Hukm (Prophethood, and right Judgment of the affairs) and religious knowledge fie. Islamic Monotheism. aww (Yet, the Propher’s buh) hatred for poetry does not PPose his statement that pane Postic verses are wiseand praised ah Of listening to songs. Further, beating tambourines is not unlawful during the wedding ceremony. As for the nightly-conversation, itis not entirely prohibited, but itis allowable, for it may be better tham sleepin cases such a earning and doing righteous deeds, ©) [Surah 28: 14)nt Body V5 AE Awl ll i ONT Gt ans BSN We may find that some ones other than them are disposed by innate for some, not all, of these moral characteristics and attributes, and they are born. with them, so they can acquire them completely as a whole owing to Allah's care.Therefore, we watch that some children of Allah's creatures proceed upon good character, gallantry, truthfulness or tolerance, as well as others are seen to becontrary to them. So, through acquisition, the lacking traits are supplemented by the other good ones, and through exercise and struggle, the non-existed attributes are ‘possessed and the deviating ones are straightened. People differ in effect of both, ‘cases, and each one is made easy for what he has been created for. ‘So, some early scholars differed as to moral characters, ate they coherent or equired? At-Tabary related through some carly religious scholars that the e's good character is innate and instinctive. And he narrated that on the « dhority of Abdullah bin Mas’ud and Al-Hasan, and he said: we authenticated at sound narration. Sa’d narrated that the Prophet (pbuh) said, "the believer is disposed by ) ture for all characteristics except for treachery and untruthfulness." *Umar bin Al-Khatab (may Allah be pleased wth him) said in a hadith: boldness avd cowardice are instincts placed by Allah in whomsoever he wishes. These pr ,sised ethics and pleasant characters are plentiful, but we mentionits rootsand raprtothem asa whole, and characterize the Prophet (pbuh) by them if Allab wills deat 5 anatase aid uel ul saad pes glist Gps 5 GG 8, 3 gals pial a sat ale Ge 485 LEN bles Hley per ENS BE 5 IS ale IG jy AN Fed SEAS Kin BEN AS Jog eS) NG EN OY Yi oles htt’ 533 glist LH al lt od J 8 Sis ail 18 bY opt BBs ee US es UG a lly Giadly we Ys CBlg Had BRS nth Boe tales tut oul Sie ay C8 Ob be eg Ni Ugul 9s Le 8 Ue bull ob Bas de 2 ee{V5 par EGY G Ges Y ULadl KG BE U5 SSG le bs ale By Se dt le Gt mm tues ets MMB DG BS KS So ces: BS ai 08 oS ss od Gates Ob AAI eo3t 5 gle as ae 6 OB ole 13 LT be Be 3 ‘The Original Source of Characters The root of its branches, the origin ofits spring and the core of its circuit is the mind from which knowledge and acquaintance are emitted, and branched from them are acumen, sharp-wittedness, being in the right, truthful thinking, deliberation on the consequences, self-interests, struggle against desire appropriate policy and administration, attainment of virtues and avoidance vices. We previously referred to the characters of the Prophet (pbuh) wh teached its culmen along with the ultimate goal of knowledge and no oneels matches him. The magnificent character of the Prophet (pbuh) with all its branches confirmed by the one tracing the course of his biography and being acquainte.. with his richest expression; pleasant merits; marvelous traditions; wise saying, knowledge of what was revealed in the Torah (bible) and the other scriptures. acquaintance of the aphorisms of wise men and the tracks and days of the by- gone nations; parables set as examples; handling of the affairs of the human race; establishment of the religious laws and uprooting the valuable manners and the praiseworthy characteristics. Further, people of arts and sciences took his speech as an ideal full of cogent indications, such as terminology, medicine, mathematics, law of inheritance, genealogy and so on that will be manifested in his miracles. He (pbuh) did not proceed upon learning, education, acquaintance of the preceding books or sit with scholars of profound knowledge. Yet, Muhammad (pbuh) was an illiterate prohet who did not know any of these till Allah had opened his chest, clarified the matter for him, taught him and made him read. So, the one who traces his biography realizes that through perusal and looking into his conditions out of necessity, and by the evident proof set for his prophecy theoretically. Thereby, we never relate long narrations and the units of cases Which are countless and no retentive memory can enumerate them. The Prophet's (pbuh) knowledge corresponded with the range of his mind, besides that which Allah made him know and be acquainted with as to the knowledge of what was going on and what was past as well as the marvels of His Omnipotence and His Magnificent Dominion. Allah the Ever-Magnificent said, "And taught you that which you knew not, And ever great is the grace of Allah unto you[O Muhammad (pbuh)].”” 1h Ba 55 (1) [Surah 4: 113}.13 in iS Minds got pesplexed at estimating ‘Allah's grace upon him (pbuh) and tongues pot silent and could not get at the comprehensive description expressine that all. eat gat phe el ee gah Bs:ou-T0 4s SND op AS 33S ti SS al asp dG9 ag a as 5 TAS pi GAN Be GY 53 He oS BE ede UB Ol oH J oy es ie We e ‘the Prophet's Forhearance & Forgiveness & Patience (Chapte [As for clemency, forbearance. forgiven (ovhile being able to punish)» and patience at what one hates, they are different terms. >Clemency’ inv olves the Pate of sedateness and steadfastvee” sigainst the stimulating causes *Porbearance’ implies self-control when being affticted with pains and “Fores and its similar term ofthe COnVSTES, 2 Bening is"patience’. AS to “forgiveness, it means ceasing. punishment, and Allah the “Most-Exalted made our Prophet: (pbuh) ‘well-mannered by these characters. ‘Allah the Glorious: said, how forgiveness, enjoin what is £0 mi Jtis marr ated: when the: aforementioned verse Was revealed to the Prophet (pbuh), he (pbuh) asked Gabriel (peace be upon ir) about fs interpretation, when he replied: [will ask the All-knowing- He went away and then came back, saying: O Muhammad pbuh), Allah commands you \o ‘keep ties with yout sayitives who severed them with Yous to fave the one who deprived You and to forgive the one who oppressed you.And He said Nand bear with patience () (Surah 7: 199}whatever befalis commandments," As well, Ailah’s Statement reads, "bear with patience as the Propkets of strong will bore with Paticnce," and reads, "let them Pardon and forgive.) Likewise, Allah's Statement reads, “and verily, whosoever ‘shows patience and forgives, that would truly be ‘from the things recommended by Allah." augmenting pain except with sneteasing patience, and the ignorant extravagance “cept with intensifying clemency, PEA AAS OE Tat iis ES 8s patty oy el he Oe (pbuh) never avenged himself. bur when the unlaveful things prohibited by Allah tracts committed, he (pbuh) Would take revenge on behalf of Allah for that." Mis natrated: when the Prophet (pbuh) was broken in his incisor tooth and duted in his face on the day of Una (battle), bis companions wore deeply aillicted with arief and they said et ih the apPlicate against them, Therein he (Pbub) said, "Thave not been sent (Ovith the Message of Islam and Monotheism) Aputse others, but I have beow Allah cal! (0 others for Islam ana Monotheism) and to be a mere - O Allah, guide my people for they do not know. —— () [Surah 31:77, ) [Surah 24: 221. (3) [Surah az: 43), (4) Reported by Mustim in his "Sabih’ and Ibn Kathier in hig interpretation,’yas SB ik Phe H {tis related: once upon his: speech, "Umar bin AL-Khattab (may Allah be pleased with him) ‘said: let my father and mother be a ransom for yOu, O Allah's ‘Apostle. Nuh (Noah-peact ‘pe upon him) had ‘supplicated to Allah against his people, saying, "mY Lord! Leave not one of the disbelievers on the earth." Had. you invoked ‘Allah against us, we all would have becd annihilated. Although ‘your back was brought down, your face wae grounded and your incisor tooth, yyas broken, you refused to iter anything but good ‘and you said, "O Ah, ropleas they do not know." forgive my Pe Po asl, BIOS (HS e ge ly = 08 HF yah oe as 88 ‘AL-Qadi Abul-Fedl (may Alla make him a successful) said? Behold that aforementioned speech involving ihe aggregate of excellent ViCTUES, degrees of perfection, good morals, nobility and the wamost limit ‘of patience and tolesance- For the Prophet (pbub) had not ‘aly confined himself to keeping silent (L.¢ without supplicating against them) but also had forgiven them Further, he (pbuh) therein felt compassion and mercy for thes}, and interceded for them oth Allah saying, forgive or guide hem’ He (pbuh) demonstrated the reason for being compassionate and WWereital by saying, "my people and then he Bao ()_ (Surah 71:26) (2) Reported by AL-Bukbari and bn Hanbal.him therein, Once upon a time, Ghourth bin AlHarith intended to kilt Allah's ‘messenger (Pbuh) white he (pbuh) wae ‘aking a siesta alone under a tree; aw, Cihet people who were taking « AP On one of his expedition,” ‘Therein, Allah's estriger (pbuh) did not watch out ving: non seeing him standing up with hes Sword unsheathed in his hand and Senne: who can prevent you from me fic Who can prevent me from killing you now?) atlah’s Messenger (pbuh) said, Wt is) Allah". Thereupon, the Ord fell off his hand and Altan's messenger {Pbuh) scized it saving, "who can Hand not from me?" the man said: bee pest toseize. Therein, he (pbuty [eft and forgave him, Thorcafter the man went back to his people Saying: Thave come to you from the presence of the best of mankind?) SSDNA G Ly ci U5 at Ju Sucin Ou a VAY saucy ee (1) itwas the expedition of Dhar ArRiga, (2) Reported by Tha Flanbal and Al-Hakim,city Att pbs esa YA 7 Fa gh orb AEN Cas (nh a a 3p so great is hs Forgiveness that the Propac’ (pbuh) forgave the jewish omen, who caused bim (pbuh) to be poisoned through (paving Pur Pos” m) the sheep (from which be ate), after she had confessed 0. o ‘As well, he (pbuh) did not punish Lubaid bin TAV-A’samn® when the latter put amagie spell on him (pbuh). Tbe Prophet (pul) was informed about him and inspired by the explanation of his matter. Yet, he (pbuh) ‘neitber blamed not punished him, Likewise, the Prophet (pbuh) did not punish. *Abdullah® bin Ubai and his Gy That was on the expedition of Khaibays the village inhabited by a Jewish tribe called "Banu An-Nadir.” The Muslims conquered itin Sh. (2) Hewas one ofthe greatest rabbis of the Jews in Medina. (5) Heis’Abdullah bin “Ub Satu the head of the hypocrites in Medina,Exaltation to Prophet Muhammad by Saying & Acting 118 prep. Who consulted with him to kill some of them, "no; so.as not to be said that Muhammad is killing his companions " Anas (may Allah be pleased with him) narrated: Iwas attendant in the Bodo of the Prophet (pbuh), who was dress ina tough cloak, when a Bedouin seized him (pbuh) harshiy in his garment so that the hem of the cloak Jot be tae the surface of his shoulder. The Bedery therein said: O Muhammad, let be borne on those two camels of mine sone of Aliah’s wealth which you have, yon Zot do not let be borne for me of either Your property or the property of Your father. Thereupon, the Prophet (pbuh) kept silent and then said, "the Property is Allah's and Iam His Slave" Then he (pbuh) said, "and you are Boing to be punished, O Bedouin, for What you have done." The Bedouin Said, "No". he (pbuh) said, “why?” the Bedouin replied: this is because you de Rot reciprocate the evil deed by the evil Gis: The Prophet (pbuh) laughed and then ordered barley to be borne on one of the two camels and dates on the other ons Before having embraced Isiam, Zaid bin Sa’na‘? came to the Prophet (pbuh) {0 take back the debt duc on him (pbuh). Then he pulled him (pbuh) in hin Salment away from his shoulder and seized Strongly, and said: sons of “Abdul. Matalib [the Prophet's (pbuh). de reaalather}, you linger in repaying the due debe, (2) One Sar = 4 Mudds- approximately 3 Kp,a, Up B Aaa A J Toolishness incurs nothing but his clemency. T tested and found him (pbuh) compatible with the description applied to him (pbuh). ay “The speech about the Prophet's (pub) forbearance, patience, tolerance and forgiveness is countless, and itis sufficient for you what we snentioned from the Sahih (Authentic Book), the fixed ‘pooks and the real narrations related in succession about his patience ‘at the hardship inflicted upon ‘nim (pbuh) by Quraish and the’ harms of the people of the Pre-Islamic Period of Ignorance, and. about his endurance of the ordeals having: ‘afiticted him (pbuh) by them till Allah ‘enabled him to win the victory and to assume authority over them. People of Quraish were not doubtful that their roots would have been eradicated and they would have been annihilated [by the Prophet (pbuh) after having gained the victory over them], but the Prophet (pbuh) forgave and pardoned them and said, ‘what do you say about what Tam going to do ‘with you? they replied: good, you are a gracious brother and the son of a gracious ‘brother. ‘Therein, he (pbuh) said, "Lam going to say the same statement uttered by my fellow brother Yusuf [Joseph (peace be upon him), (namely): "no reproach on you this day,” go, for you are free." “Anas related: on the time of the dawn prayer, eighty men from At-Tan'im » janded to murder Allah’s Messenger (pbuh),"’but they were captured. But ‘Aliah’s Messenger (pbuh)released ‘them,and therein Allah's Statement was revealed, namely. "and he it is who ha’ withheld their hands from you and your hands from them in the ‘midst of Mecca." Likewise, the Prophet (pbuh) forgave Abu Sufian who massed up the confaionate; against him (pbuh), murdered his uncle (he. he and his wife tebaght and incited the Abythinian slave to murder him) ang his companions and maimed their bodies. He (pbuh) pardoned and said to him gently: May aad fetifel to you, O Abu Sufian, is notit high ime for you to KNOW that there is none worthy to be worshipped but ‘Allah.’ Abu Sufian said: let my father ace ther bea ransom for you, how clement, intimate, noble and decent you are! “Thus, Allab's Messenger (pbuh) was the farthest among people from anger and the swiftest amidst them in feeling pleased. (1) Thisnarration is found in’Asad ALGhaba! (2) {Surah 12:92} (3) Aplacetowards thenorthof Mecca outside the sanctuary from where the Meccan pilgrims may assume the state of Thram to perform "Uma (4) This was during Al-Hudaibiya expedition. (5) [Surah 48:24]Part 1: Allah’s Exaitation to Prophet Muhammad by Saying & Acting 120 5 HS Oe tah iy Soe SEY ES las a) Si beet ue U1 Lg alld Tsar teal sal SES ode i SiG! VBE OLS ‘The Prophet's (pbuh) Generosity As for generosity, openhandedness, munificence and liberality, they are terms of convergent meanings. Some made some differences among them. They ‘Aplained "generosity" as giving freely, with a good grace fer that whose risk and benefit are great They also called it "boldness" which is the opposite of ‘villainy’. As for ‘liberality’, it means disinclination to what a person deserves with others willingly, and its antonymis "pugnacity.’ As to ‘munificence’, it means spending easily and shunning the acquisition of what is dispraise: is ‘niggardliness.’ None can not match the Prophet (pbuh) in possessing these able characters, nor come in parallel with him (pbuh) Everyone who knew him (Phu) described him (pbuh) with all these qualities Aare HS St es be a a ws Se OS a8 Bs MB i OS et Oi dbase ye Lays erty Aigb ABs A aN 85 3h oft acy 45 i 935 3859 ‘Sufian narrated on the authority of Ibn Al-Munkadir who said: T heard Jabir bin "Abdullah (may Allah be pleased with them both) saying, when "Allah’s ‘Mcssener (pbuh) had been asked about anything, he (pboht onic, reply, taee Anas (may Allah be pleased with him) and Sahl bin Sa'd (may Allah be pleased with him) related a similar narration to the aforementioned one. - O8 Use Sh uy SA 20S te ay G5 le BSG, So tt Ge aly S52! ON ale Jp ahs 383 Stas) 23g Tbn “Abbas, (may Allah be pleased with them both) said: the. ‘Prophet (pbuh) Was the most generous among people with 800d, and he (pbuh) reached the apex of generosity in the month of Ramadan, and when ‘he (pbuh) met. Gabriel-peace121 Ses ph ge oP S35 ‘be upon him- he (pbuh) would Be generous with good more than the rich wind (which causes rain and goodness) ost oe oH juts es sigh aS a) D5 OS ‘Anas narrated: once a map pegged the Prophet (pbub) who subsequently gave him sheep er0Zins ‘between two mountains. Thereupon, the man came back apis people saying: (et You O people,). Embrace Islam, fo: Muhammad {poub) gives freely to the ‘extent that he (pbuh) is not ‘afraid of poverty. ‘The Prophet (pbuh) gave a nundred camels to more than one person, and he {pbuh gave Safwan a hundred ones ‘a jowed by another hundred ones, Ta, was his character even before his Prophethood. ‘Once Waraga bin ‘Nawfal said to jim (pbuh), "you support tbe toilworn and sustain the destitute.” He (pbuh) restored to Hawazin“ its captives having amounted to six thousand ones. He (pbuh) gave Al Abbas the gold which he could not ‘pear. When ninety thousand dirhams were prought before the Prophet (pbuh), he (pbuh) ordered. them to be placed ona straw mat. Then he (pbuh) came UP to the dirhams distributing them to people without repelling any begging one ti} having disposed of them (ie. the dirhams) al. ese a man came to the Prophet (pbuh) pegging, when he (pbuh) said: | have nothing, but buy whatever you want eT will pay its price (on beball of GG) An. Arabian tribewhich foughthimin Hunain battle,‘The Prophet (pou) won the victory over that tribe and captivated #8 people. But they apotogized and the Prophet (pbuh) restored the spoils them,‘aused by the owner of the Dominion (ic, Allah), heteupon, the Prophet ( Anas related: the Prophet (pbuh) never saved anything for the following day and the narrations about his generosity and openhandednes ss are plentiful Therein, Sai (siven to you as) repayment (of Your due tight), and the other halfis half of itis (presented hs Sake oly ie O85 ie bs ig a te VEua yh Be He Susy 4 ise & BS BD oath ass pct ()"Wasagy isa measure equal to 60 Sa’ = 135 Kg approx, (2), The Prophet (pbah) increased the mou ‘epaying it, and explained to him thar Souldn'tunderstand tha it was usury,The Prophet’s (pbuh) Courage (Chapter) ‘Courage’ isthe Virive ofbeing exasperated and subservient to He snind and reason; whereas mepidity smnplies being fearless when being oP the Nerge of deaths and thisis praised see Prophet (pbuh) was well-known {0 Pe characterized by them both. He (pbuh) attended the hard sizuation ree the heavily-armed Knights and amps feequentiy san away from hit (pbuis while he (pub) was sti firm, and cat without either turning tal or Being ‘Yislodged. Yet, each brave one, other than him (pbub), was known to have Mecaped even once and was ever Once marked to have been hesitant. tas fis mw a0 58 38 sa a 5 NG cll eT oc jy pht otl ; ; esa sy ST ee I aged bo 6 git Eup WTO Shu'ba narrated on the authority of APS shag: I heard a man asking AL ora’: Did you run away leaving Rita's Messenger (pbuh) of the day of Hunain””? Te said: But Allah's Messenger (POU) did not fee from the battle field, L saw him (pbuh) mounting his white mule while “Abu Sufian “was pulling its: ‘ae, and thercin, the Prophet (Pb) a nt am realy tbe Prophet (PUD). " Others added to that the statement ertecod by the Prophet (pbuh), namely, “Lam ae son of Abdel - Mutalib ((e. from the sree endants of bis grandfather Abdel: Mutalib. cis said: No one wes therein seen to Be more valiant and stronger than him (pbuh). ‘Others added: the Prophet (pbuh) dismounted his mule (0 fight). Ay A Valley between Mecca and Twit where the battle took place between the Prophet (pbuh) and Quraish Pagans He is Abu Suftan bin AT -Harith bin satpdel-Mutaib, the Prophet's (pbuh) cousin.Part 1: Allah’s Exaltation to Prophet Muhammad by Saying & Acting D4 Muslim Reported on the authority of AI“ Abbas: Having come in fentTontation with the disbetievers, the Muslims turned tail and fled, but Allah’s teh a ue 12% ag Wi cy 1 "333 - H o il 85 Ue PAPA ay Ta eae ee F aE Os 55 Lb es th 3 ol sf ge Slats su eth Lash lets a al 25 Be for the sake of none save Allah the Prophet's (bub) fury can be stood by none,1 eat ps BU herein the most valiant and powerful amont people. This aid: the courageous one (in War) vyas he who dew close to hima (pbuh) syhen the enemies were nearer 10 itn (pbuh) ‘amas narrated: the Prophet (pbuh) W# the best, the most munificent, the most dauntiess among people. One neh the people in Medina got alarmed af see noise, s0 some of them rushed a vyards it to investigate it, Therein, the Prophet (pbuh) met them after haviAe ‘preceded them in exploring i and came back mounting horse belonging t0 AP “Tatha and being devoid of stirrup. The Prophet (pbuh) was holding a ord with ira (pbub) and be (PbUR) said to them: Don't be afraid. “Umran bin Husain said: the Prophet {pbwh) did not face any regiment ofthe enemy except that he (pbuh) would be the fist to engage in fighting, ‘On the day of Uhud (Battle), Ubai bin Khalaf saw the Propbet (pbuh) and saids Where is Muharamad, 1 willnot Be spared if he is He is, One day, he said to the Prophet (pbuh), when he (pbuh) os aheed on the day of Badr: TRavee hers te hich L give a daily Farag of coma fordder, and 1 will kill you while mounting it. “Thereupon, the Prophet (pbuh) said 46 hinn: "Twi kil you by Allah's Wil”. Having seen him (pbabon the day oF {Sud (Battle), Ubai made haste while mounting his horse towards the ‘Drophet (pbuth), but he was Blocked by some Meastim men. Thereupon, the Prophet {pbuh} commanded them to let him £0 wards him (pub). Hee (pbuh) took the spear from Al-Harith bin As-Sama’, ves ving with itso veemently thet every 9% Sto surrounded him ¢pbub) could ho atand facing him. Therein he (pbuh) confronted him and anced him in his eck causing him to roll down his horse frequently Tis said: Yet the Prophet (pbuk) ‘broke one of his ribs, and thereby he retumed to Quraish sayings ‘Muhammad has killed me: ‘They (Quraish people) aid to him: there is no harm upon YOu “Therein, he said: if all people were afficted with what hurts me, they would alvhave been Killed. Bad not he fie. the ‘Prophet (pbuh) said "will ill yous BS ‘Xilab, had he Ge the Propet (pbuh) spel 9° ime, ne would have Killed me. Then the deceased in Sarif © om their way 19 Mecca. Ty Reported by Al Bukhariand AFBaibad! le was one of thedisbelievingheads sn Quraish. The Prophet (pbub) killed Bins ‘Hhmd batile and about hiro Allah's Mfatement was revealed, namely "And (Gemomber) the Day when Hea twrong-doce oppressor polstbels) Wi) ite (repis hands, be will say: "Ob would that Thad taken & path with the Messenger (Muhammad (pbuh) [Sarah 25:27 29}, (3) Itcontains 19 rotls aprox: (9), Suisa place between Moen and Medina.Part I: Allah's Exaltation to Prophet Muhammad by s, dan 1S BG IS eats Able 28 siz; Brenly LIVE BS Ue BN ill ee KS gp oes av gg AMY ols yg M Tnost shy among people and the best among iknesses. Allah the Most-Exalted said, "Verily, such } and he (pbuh) is shy of (asking) you (to AEG LY te LS Sh 5 otis aii Shu’ba narrated through Qatada: I heard “Abdullah the freed slave. of Anas Telating on the authority of Abu Sa’ “id Al-Khudri (may Altah be pleased with him): "Allah's Apostle (pbuh) wa virgin being veiled, and when he ugh his face, He (pbuh) was of fine comp! He (pbuh) neither spoke to anyone about what he ‘ness and noble character." ‘Aisha (may Ailal Being informed that some one said or did an the Prophet (pbuh) would not say, ‘why do so sed (0 say, "Why do some people do or say so?"127 ‘ho committed the misdeed (Le. he (pbuth) did not let people know the doer of the misdeed, but he (pbuh) probibited his misdeed), se E36 GES says Ha A Hb 95 aye 3 Wks Ss tit 5 Ge EN las Se? oe OSs SE Ga A ESS s 5 fy BE SI Be ahs ell fate of A pO dl te (ei UE 585 KE Ue LS Sel 808 SG Shes ght BBS ‘Anas narrated: Once a man, who had a trace of yellowness, entered in the presence of the Prophet (pbuh) who did not say ‘anything to him, since he (pbuh) Hid not face anyone with what he hates. When he went out, the ‘Prophet (pbuh) said: Were you to ask him to wash this (or remove this-a8 ‘narrated in another version). In the Sahih ‘") (Authentic Book), *Avisaha (may Allah be pleased with her) said:""The Prophet (pbuh) was neither obscene, profligate nor gruffin his voice in the markets. He (pbuh) did not reciprocate the evil deed by the evil one, but he (pbuh) used to forgive and pardon.” ‘A similar version was related in the Torah (the Bible) according to the narrations of Ibn Salam and Abdullah bin ‘Amr bin AL-Ass. It is reported: So shy that the Prophet (pbuh) did not fix his eyes on anyone's face, Further, he (pbuh) used to use metaphorically something for prohibiting what is detested, when being obliged to speak, “Aisha (may Allah be pleased with her) narrated: I never saw the private parts of Allah's Messenger (pbuh). Leaf 5s GEG LAN le ns op Bs wl ts Ye OBE wih 3 5 ite gals ee OF bark Lis ct ‘The Prophet's (pbuh) kind Treatment (Chapter) True narrations circulated about the Prophet's (buh) good coer ent, manners and ethics extended to different kinds of people. {dy Sahihsis the Authentic Books reported by Al-Bukhari and MustimPart 1: Allah's Exaltation to Prophet Muhammad by Saying & Acting 128 Describing the Prophet (pbuh), ‘Ali (may Allah be pleased with him) said: The Prophet (pbuh) was the most large-hearted: the most truthful in speech; of the most relenting character; and the kindest in treatment among all people, ou 36 Jie gy fet Bs 5 of lg ey SY sf ua ye5 UH IE ake ot ge 516 413,25 Hs aw on 3455 ou; B Bs See wot ey BIS Sis fo ak gle poet ef igs Cosy el gic & yt Ne Sy See uk Thos de, celgo Soh IS ES Le OIG tts YU z etre te M159 :dtwe Jil Caz 3 ihay oii Les cr J AI GS 52 Coed 8S eal] 3c2F gle 3 Qais bin Sa'd narrated: Alah’s Messenger (pbuh) visited us, and he resumed Aiuting a story which comprised the hereinafter in its end: When Allah's Messenger (pbuh) intended to depart, Sa°d brought him (pbuh) a donkey which he (pbuh) mounted. Then Sa'd said: O Qais, accompany Allah's ‘Messenger (pbuh). Qais added: Therein Allah's Messenger (pbuh) said to me: ride. I refused ‘Then he (pbuh) said: Either you ride or you leave. Then I eft (him (pbuh). In another version: "Let you ride before me, for the owner of the riding animal is prior to mount its front,’ Allah's Messenger (pbuh) was on intimate terms with people and never fepelled anyone. He (pbuh) used to honour the eminent of each folk and made him assume authority over his people. He (pbuh) was aware and cautions of29 Sa; TS spt Lit ysl peg o people without either scheming ® plot or harbouring evil agains 1 one of them, He (pbuh) undertook: responsibilty for his companion’ and each one them at in his company was elven Ie Share so that each one of them neVer vg that anyone is mote BenerOUs ‘hem than him (Pub). ‘When anyone sat with him (pou) oF ‘approached him (pbuh) to demand anything, the Prophet (pbub) rd remain in is place so that dns O° who arte demanding or sitting would be the first to leave. When anyone’ demanded sngthing from him (pbuh). he {pbuh) would not let him go exch shen he (pun) fuifed his need ot BANS the speeoh of benefit to him, The ‘Prophet (pbuh) (om mnpassed people with bis opulent Support and good manners: $0 Be (pbuh) neo fne a father fostering them and {hey were treated by him (PUB) o” equal footing. ‘That all was the description given by Ibn Abu Hala? who said: Allah’s Apostle (pbuh) was permanently optimistic, gentle ‘and lenient. He (pbuh) was Apter severe, harsh, rus voiced, Pitvone, favttfinding, nor psaiset. He (pbuh) red to bypass what he (pbub) did net Weiad never made others despa of him (pbuh). Aah’ Statement reads, “And By tDE Mercy of Allah, you dealt with them gently. And had you been severe opal hatsh -hearted, they would have broken ‘away from you", e “jah the Most Blevated also sid, sepel the evil) with one which is PEASE {ie Allah orders the faithful DeAEET to be patient at the time of anger, and to Ce ee those who teat them badly) (Hen ‘vriy he, between whom and you tere ‘yas enmity, (Will become) 2S though be wasa close friend" “The Prophet (pbuh) used to accePh anyone's invitation and the present siven to him (pbuh) even Though it was the trotters of SBeeP> and gave presents in return. a yeaah Ae (pas & Ty eis Hend bin Abu Hala, Abu Fala was the husband of Kadiia (7a ‘Allah be pleased with her) before the ‘Prophet (pbub) married her. He WS the most Competent among people i describing the Propet (pbuh). (2) {Sarah 3: 159), 3) [Surah 41: 34)poloved names as a sign of dignifying them. He (pbuh) never interrupted anyone's: speech unless ‘he transcended the boundaries and therein he (pbuh) aro auerruptit by prohibiting speech or by standing UP Irie related that: When anyone came sitting with Kim (pbuh) while he (pbuh) was performing the prayer, Allah’s Messen set (pbuh) would shorten his prayer (i.e kept his recital of the Qur'an pricf), and thereafter ask him about his Gomand. Having finished, Allah's Messenger (pbubh) would return to his prayer. He (pbuh) was the most bright- ced, smiling and kind-hearted among people unless some ‘Qur’anic verses were revealed to ‘him (pbuh) ;or he (pbuh) Pamonished to people tor offered a sermon. Abdullah bin Al-Harith telated: I never saw anyone more smiling than Allah’s Messenger (pbuh). svnas narraved: the servants in Medina used t0 mee ‘Allah's Messenger (pbuh), when he (pbuh) had concluded (he early morning prayer, with their ‘vessels containing water, and 20 ‘vessel was brought to him (pbuh) except that he (pbuh) inserted his hand into jt. That may have taken place in the ‘cold day. They intended to do that so as to be blessed by him (pbuh). a 28 el) <2 05 Parale mole) wl ss pt cual (ish Ge pe XA pA tga hadi ast fl Whe Leyte is gtd & dijle 41Allali’s Bxattation to Prophet Mohammad by Saying & Acting 132 155 3p HS JUG se Bei Sf Aho Ung is PIE Gots a5 By Gghy FASS aN by Wi wi os oe Uden dE Ls a5 FS Ge sig The Prophet's (pbuh) compassion (Chapter) As for compassion, pity and ‘Mercy for all Mankind, Allah the Most-Exalted said, "verily there has come unto you a Messenger (Muhammad (pbub) from amongst yourselves (i.e. whom you Know well). It grieves him that you should receive any injury or difficulty. He (Muhammad (pbub) is anxious Over you (to be rightly - guided, to Fepent to Allah, and to beg Him to forgive your sins so that you may enter paradise and be saved from the punishment of the Hell- Fire); for the believers fhe (pbuh)is} fall of pity, kind e and He said, "And We ‘have sent you {0 Muhammad (pbuh)| not but as.a Mercy for the ‘Alamin (mankind, jinn and all that. exists)]."") This said: Allah the Most-Elevated conferred His favour upon the Prophet (pbuh) by assigning him (pbuh) with two of His Noble Names when he said, "; for the believers [he (pbuh) is] full of pity, kind and mercy," thereby the two names are ‘The Merciful, and “the compassionate’, Ibn Wahb narrated on the authority of Yunus through Ibn Shehab who telated: When Allah's Messenger (pbuh) went on the expedition of Hunain, he (pbuh) gave Safwan bin Umayya a hundred camels followed by a hundred ones and another hundred ones, detested of mankind tome, and he (pbuh) kept giving me till he (pbuh) became the most beloved of mankind to me, Itis narrated: onee a Bedouin came to Allah's Messenger (pbuh) begging something. Allah’s Messenger (Pbuh) gave him something and then said: Havel done well to you? The Bedouin replied: No, and you have not done right either, pegreupon, the Muslims got angry and rose upton wee him, but he (pbuh) Pevkoned them fo stop. Then he (pbuh) rose up. entering into his house, and sent to him. Therein, he gave him additional amount and said: Haye Idone well to you? The Bedouin replied: Yes, and may Allah reward you with the best of ‘household and folk. Allah’s Messenger (pbuh) then said: you have said what has irritated my companions who are still angry, and if you like, let you uiter before them the @) (Surah 21: 107)3a SE ES st statement you pronounced ‘before me, so that the rancor against you in their ‘preasts can be | extracted. The Bedouin: replied: Alright, pe following day ori the evening he ‘Bedouin came, Thereupon, Allah's Messenger (pbuh): ‘said: this Bedouin said what he said. and we ‘increased him in the amount, and he said that he has been contented, is ot it? The Bedouin replied: Yes, ‘and may Allah reward you with best of household and folk, Thereip. ‘Allah's Messenger (pbuh) said, "the case of this man (1.€. the Bedouin) and lis ‘compatible with the case in which a man has a she- camel which has diverted from bir and when people followed it, they capsed it to scape farther. Thereupon, its ovine! peta them saying: Lot me follow my she- eenel separately, For Lam more lenient for it and more knowing oft thaD You ‘Fran he moved towards the she-camet er paving brought it the sweepings °F the earth and then stood before it, and thereby caused it to be restored. Then, it came back and knelt down. ‘Thereupon, he: placed the saddle on its ack and sat firmly onit. Thad Fiet you approach the man CS the Bedouin) causing him to be kailled, he would have admitted to the Hell-Fice Lal pis gel yl See Bg We 106 i Se 953 hall re 5 Soy es 3h Tris related: the Prophet (pbuh) said, "no one of you should tell me: anything (bad) about my companions, for Like to get out to you while ‘being sound- hearted (ie to be devoid of any rancor against anyone ‘of them, and to avoid being heedless ‘of remembering the trath)." Ee OG EA ABA pease 5 jy Bb eal log He pat ity PEA “The Prophet’ (pbuh) compassion far Bis pation was evident when he (pbuh) alleviated and made it easy for them. Moreover, he (pbuh). disliked somethings ateengoined om his followersin eieck foray stavement, "sit were Hot 100 THU ofa burden on my nation, [would have ordered them f0 use the Siwak'™ with every ablution (they: perform." As well, he did not make it incumbent for his followers to perform the Tp TheSiwakor the Taiswak va toothtick taken fromasiall re ashrubealled TARAraleSaying & Acting wth (the Sacred House in Mecca) so that they should not have ceived injury or difficulty, As well he (Pbub) besought Allah to make hig pursing and abuse against them as a mercy for them. Further,when he (pbuh) heard a child weeping during the Prayer, he (pbuh) used to bypass that SUS eet kel cage th So compassionate, the Prophet Alen in, ith him saying, "for any man either cursed or abused, make [0 Allah] that (curse or abuse use) as a Purification, metcy, blessing and good deed through which you (i. Allah) nah make him close to you on the Judgment Day." ALi Order me to do what you wish, and ifyou wish, Lam going to make Al. Akhshaban (two mountains im siccca) fall upon them, crushing thers sk The Prophet (pbuh) therein said, "But 1 hope that Allah will bring out trom their packhones those who will worship Hin Alone without associating partners with Tbn Al-Munkadir narrated: Jibri} [Gabriel (peace be upon him)| said to the Prophet (pbuh), "Allah the Almighty ordered the heavens, earth ano mountains 1g besubservient and obedient toyou.” Therein the Prophet (pbuh) sai, "lahat54 1 ll al ge Gl i IN) get Tho Masud (may Allah be pleased ‘vith him) said the Prpobet (pbuh) used to bind himself by admonishing fo 6 for fear lest we should be afflicted with Roredom (i.e. He feared for us test ‘may be lax in worship, 50 Be (pbuh) Committed himself (pub) by giving #5 © ‘sermon permanently). ra vehah (may Alia be pleased with ‘her) narrated that she rode & camel which was hard to move, 80 sbe KEP! OP + pving it away strongly, when AlIaR'S Messenger (pbuh) said, “observe leniency (ie. treat it gently and kindly). " Peedi etter ae ey Cieb E LE SE bet “apeal 98 ‘The Prophet's (pbuh) Faithfulness Concerning the Prophet's (pbuh) ethics a8 regards faithfulness, fulfilling a covenant and keeping tics ‘with kinship, “Abdulla narrated on the authority of ‘Abu Al-Hamsa who said? conducted @ business deal ‘with the Prophet (pbuh). before his: ‘prophethood, and sold bim (pbuh) something. ‘Yet, [still owed him (pbuh) for the remainder of the goods ke (pbuh) received, so 1 promised to bring to hiro (pbuh) in his place. But T forgot and Jater on: yemembered 0 attend to him (pbuh) after the elapse ‘of three hours. Then I went to the place to find him (pbuh) still waiting for me and thereupon, he (pbuh) said, "O boy, you have made it hard for me, since Thave been waiting for you for three hours”,Soman entered in his presence, he (pbuh) got happy with her and Welcomed her in good spirits, and when she had gone out, he (pbuh) said: she wet : Thus, keeping bonds and covenants With othersisa sign of good faith, Some characterized him (pbuth) by saving: the Prophet (pbut) used to keep ties with his relatives Without giving them preference orc, those who were arto to them (as to being stuck to the Precepts of Islam and being better in faith than them). The Prophet (bub) said, "The people of Hana (the descendants of) so and so are not «deemed to be intimate to me, but they aremy kin and I have to cherish and keep ti ae {pS ooh Bi 5 8 Guay The Prophet (pbuh) hadi Performed the prayer whil {he daughter of his daughter Zainat Therein, he (pi shoulder, and when he went ints Fed neon. he (pbub) placed her om the Brounkl and when he rose up, hecartied her again, Abu Qatada narrated: When Selegation, dispatched by "An-Najashi* Ithe litle for the king of Ethiopia (Abyssinia)- Negus] came to the Py ‘ophet (pbuh), he (Pbuh) rose up to serve them, heteupon, his companions said to hi, Weare juicient (1o serve them). Thereupon the Prophet (pbuh) said, "some of thers Uetted our companions kindly (whee they emigrated to Abyssinia and sought refuge in the Negus to protect thong from the polytheists of Quraish who traced them therein to inflict servere Ghastisement upon them, andl monte like to reciprocate by treating them kindly)" a (2) Reported by Al-Bukhariand ALQurtubi, ©) Reported by Al-Baihagii es Sala Ggt5 Ue Bes te © eis gs ai Se ay Bi eos gesie cheb we Lei fe eae UB ag tss he niche Gh Ge a) 2d sth oe pi abs It a8 When the Prophet's (pbub) foster sister Ash-Shima’ ‘fell amon’ the captives of Hawazin (a tribe of Quraish) and was brought (0 ‘him, she introduced herself and therein ‘he outspread his garment for her to siton and said: If you like, you can stay and live in my house receiving kind and dear treatment, and if you like, I shall provide you and then you ‘eturn to your people. She chose to Some back to her people, “and the Prophet (pbuh) gave her the plentiful and suificiont provisions. Abu. AtTufail related: When Iwas achild, watched the Prophet (pbuh) outspreading his garment for a woman who had came ‘and approached him (pbuh). Then she saton the garment. [therein fasked: who is this? They (the attendants) replied: Sheis his foster mother (i, Halima woo ‘suckled him (pbuh) ‘when his mother (Amena) died. ame bin As-Sa'ib narrated: ‘One day, Allah’s Messenger (pbuh) was sitting when his foster father’ ‘came. Therein, he (pbuh) ‘outspread a part of his. garment for him to sit on. ‘Then his (foster): mother came and he extended the other part fof the garment for her to sit om Thereafter, his foster brother came when he (pbuh) ‘made him sit before him (pbuh). He (pbuh) used to send gifts and clothes to’ “Shuwaiba the female freed slave of Abu Lahab (the Pri ‘ophet’s (pbuh) paternal, ‘uncle), and when ‘she demised, he (pbuh) asked: Which one of her relatives is still alive? Itwas replied: no one. Likewise, itis narrated that Khadija (may Allah be pleased with her) said to the Prophet (pbuh): "Bear the glad tidings. By Allah, ‘Allah will never let You down, for you keep ties ‘with kinship, support the {oilful one, sustain the destitute, offer to ‘the guest generously ‘and come to the aid of anyone afflicted with calamities." Ty She is the daughter of his foster ‘mother Halima. Her name is Gudame Her father’s name is Al-Haith-She as well as her father embraced IslamPart 1: Allah’s Exaitation to Prophet Muhammad by Saying & Acting 138 SH ates; ig le sis ae The Prophet's (pbuh) Humbleness (Chapter) Tn spite of his Seat position and exalted Status, the Prophet (pbuh) was the most humble and modest mong people. It is sufficient to highlight bis humbleness and humility through the fact that he (pbuh) was given {RS option either to bea Prophet sag Hing oF a Prophet and a slave and therein, he (pbuh) chose to be. Prophet anda slave. Thereupon, Iscafil "said wot (pbuh), "As a consequence to yous humbleness, Allah has favoured you with being the leader ofall he childicy OF Adam on the Judgment day: the feet to beTevurtected; and the first to intercon (with Allah for people on Judgment role Hy aT ich oe Abu Ghalib narrated on the authority of Abu Uma Pleased with him) who related: once the Prophet (pbuh) > Don’t stand up imitating the non, Arabs who " and he (pbuh) added, "verily am a slave who eats in thesak Je ll pias 9 SSH “and intermingle with his eompen'or™ and therein (pbub) would sit amone them a py space he ¢pbub) found the place of meeting. so Oe a ee teu tye Ge OS foi de alg 2 Bog Ot Le MP. islets Buell d ri pode el ge ee ay Bre) wee is BOD IS 38 eal ‘The hadith narrated by “Umar bin Al-Khattab (may “Allah be pleased with him) reads the Prophet (pbuh) said, "Don't praise me the same as the Christians did with the son of Mary fi. “Ysa (Jesus) - Peace ‘be upon hiro}, for T ama slave, SO jet yousay (ecall me); "the Slave and ‘Messenger ‘of Allah." Anas (may Allah be pleased, with him) narrated: Once & woman,who had teen rather insane, ame tO the Prophet (pbuh) saying, “Pant you to fulfill a ‘need for me.’ Thereupon. ‘he (pbuh) said: let you sit down, o mother of so and SO, nee arm going to sit with you ful NE your need in any direction) oF ways of Medina as you wish. "Anas added: then she Sat rand the Prophet (pbuh) sat with her tilt he | (pbuh) ad finished the fulfillment ‘of her demand. gb x45 ot ee SNES ‘Anas (may Allah be pleased with him) narrated: the Prophet (pbuh) wsed 10 mount the donkey and accept the “ih invitation, On theday of his expedition pana Quiaiza (a Jewish ib, the Prophet (pbuh) mounted ® donkey bridled ‘with a fibrous rope and had a packsaddle omits back Maw added: the Prophet (pbub) Wo vavited to have bread made of ‘barley and greasy fat, and he (pbuh) ted to aocept such aniasitation iss ys Le BES tian 008 pags BAU) hs stile (aN 45 Je oki pty ay ¥ (yates Ge Meat Bs a Is ag LS He added: the Prophet (pbub) performed Tlajj Pilgrimage 6 Mecca) while ‘paving ridden a shabby ‘mount,on which there Was 3 ‘yeivet that was not worthy of four Dirhams, and he (pbuh) therein supplicated saying, "Q Allah make ita blessed Hajj (Pilgrimage) (jevoid of showing of ‘and not intended to attain fame." He (pbub) said so despite soe vaging and conquering tke lands In hisPilgrimage, the Prophet (pbuh) Sactificed a hundred Bada; On the conquest of Mecea and Fe ene into it along with the Mustim armies, the Prophet (pbuh) therein bent his head so iow thatit was about to reach his body (in his chest) asa sign on observing humbleness and humility before Aftah, the Most-Exalted be He. nah!” SS oid Jo ByPE 5, 3 6 wsdl B65 tel exy AN ols a L8 Sy is HE EYE is oe B55 gk; Mote prior in doubit than?! Ibrahim [Abraham_ Peace be upon him- but Ibrahim was devoid of any doubt}, released him (ce. Twould not have asked him to verify my innocence Of the false claim launched by his master's wife and her companions, for} Would hope for When a man called {he Prophet (pbuh) saying, “0 the best of mankind, * he (pbuh) said, “Its Ibrahim {braham- peace be upon him[’ We shall mention these narration, later, by Allahvs will, (O @turat:Budan). Acamalora Mees OX Aiven tobe offeredas.asacritice bythe Pilgrims at the sanctuary of Mecca, (2) AS to the verse, "Ang (fomember) when Ibrahim (Abraham) said, "My Lora) Showme how You give lite tothe dead" [Surah2: 160), @ cmv nt ete wounding, Wouldnothavedoneso, buthe(pbuh)saidso, wep einghimselt (pbuh), tocievate andexaltthestatusandrank movie, by Yusuf Goseph-pewcebeupon hir),and ‘enotify thatthe Prophets (peace be ned thet), though they were sent by Allah And their ranks Were great before Misa Wete fallibleand exposed ‘ofaultslikeany human being,sty (addy Ut Sats pulie 1h apt Gas et fats ooh On the authority of A’ishah, Al- Hasan, Abu Sa’id and others (may Allah be pleased with them), who stated his characteristics while one of them transcended the other in mentioning them: In his house, the Prophet (pbub) helped his family in the housework, ‘He (pbuh) used to stitch his garment, milk his sheep, patch his slothes, mend his footgear, serve himself (pbuh), erect the house, tie the camel, fodder the camel providing them with water, eat and ‘knead the dough with the servant, and carry his goods in the market. & —— 5 ay Utls ast Bi sha) fy ANI BS By Ee ah gas oll 383 by a4 sy SE ad Bt Sy GES odagfit (1 oak fh CT Sy le ES J Sele Ose ad ois 00s use cE i go Gt SES Be bh 80 GF gh bo Vien ts ts Chad GER Be gS IP OS Aza 555 ep do 7" EELS Gayl i Lat ob ap ke es eS asst, ges) dha gd BN ety Ge egal Golan 2068 TLS ‘Anas (may Allah be pleased with him) narrated: Each of¢ of the female sorvante in Medina used to take Allah's Messenger (pbuh) with her, setting off seater she wished soas to beaided by him (pbuh) in fuliltng her need. “Gace a mann entered in the presence of the Prophet (pun), he trembled with fear and reverence on having scea him. Therein, the Prophet (pbuh) said to him, Nenake it easy for yourself, as Lam nota king, but Iam a S00 of a Quraishite ‘Gaman who ate Qadid (Jerked meat, i.e. meat which was chopped lengthwise wor then dried in the sun and air, and it was the food of the pony Vv Nea urairah (may Allah be pleased with bim) narrated 1 centered into the market long with the Prophet (pbuh), when he (pul) bought omens and said aatne seller, "Weigh them and estimate the price”. He resumed narrating the story and said: therein, the man rushed to the Pr cophet’s (pout) hand, kissing, Thereupon, the Prophet (pbub) pulled his hand away from himand said, "the reer crabs do so with their kings, and Tam nota king, but Tama man from amongst you." Then he (pbuh) took the trousers. rushed to carry them, but he (pbuh) sad, "the owner of the things o be more Prior 10 CAHY oo _ Shey thes Bi 3 2 Ue UyPart I: Allah's Exaltation to Prophet Muhammad by Say hk WD ost oy de kg ial th) Get BEY 5s ait EG Se 88 Gy Bt ou aT OS AS 855 tes oie 5 Ae ef py SAI DD ooh # ple) «jus (Se ash Me §25 Edi ot os eti See i SE ik hus ‘The Prophet’s (pbuh) Justice (Chapter) As for the Prophet's (pbuh) justice, trustworthiness, honesty, uprightness and truthfulness, he (pbuh) was the most trustworthy, unbiased, Pensuigs acknowledged that fact. The Prophet (pbuh) was, in the Pre-Islamic Period of Ignorance (i.e. before Prophethood), given the sobriquet "the trustworthy", Ibn Ishaq said: the Prophet (pbuh) was nicknamed ‘the trustworthy’ owing ‘othe righteous morals combined in him (pbuh) by Allah, Concerning Allah’s Statement, "Obeyed by the angels in the heavens) and trustworthy, "the majority of the interpreters mention that the above mentioned verse refer to Prophet Muhammed (pbuh On erecting the Ka’ba (the Sacred House of Allah in Mecca), the Quraishites disputed as to the one who would piace the stone, ‘Thereupon they intended to SS Sarl HS 3 SG lain 3g Jus he 85 055 bu Ie of the see B Lad Gis gis bs Be Bu oe pate tN ool 52 SUR 22 ols Bo at 15 WAS Y 8 (Yet, some interpreters state that it refers to Gabriel (peace be upon him),ay ES EE 6559 A133 9 4G EP ui a ag ky GI The Prophet (pbub) said, "BY ‘Allah, Tam trustworthy in the heavens, and trustworthy on the earth” “Mvaweiya bin Hisham narrated through Sufian through Abu Ishaq, through Nagiya bin Ka’b on the authority ‘of Ali bin Abu Talib (may Allah be pleased We him) who related: Abu Jab std 10 te Prophet (pbuh): We (i.e. the peoDle Bf Quraish who were potytheiss) de not belie you, but wedeny what ts revealed to you (i. Islam and the Qur'an) “Therein, Allah the Most Elevated revealed the Ieceinafter verse, itis not you that hey deny, but itis the Verses (the Qur'an)". Others related: (Abu Jahl said) We “do not belie you for you are not ‘untruthful in i dent C16 Wg Gata La uy iil ky ae wes By Be sel Tewas related: Havingmet Abu Jebl on jhe day of Bade (Battle), AF-AKhnas in Shuraig “said to him: “Abal-Hakam (the name ‘of Abu Jahl): No one here except us both and none can Ravesdrop us, so can you tell me about Muhammad, whether he is teuth{ul O° oe rathful? Abu Jahl said: By ABR, “Muhammad is trustworthy and he has never been ‘untruthful. Fieraclius {the title given to the Rome! ‘king] asked Abu Jahl about the Prophet (pbuh) saying: did you cnarg® ‘him with being untruthful, before __ (i) Howaskilled while being in thests otpolytheismon theday of Bade Bate, and ‘concerning him Allab’s Statement was eryeated, namely," And of mankind thet cee gsespeechay pease youfOMusmenee (pbui)}.anthis work ife.and he calls Allah to witness as (0 that iyhieh isin his heart. Yet he is the most {quarrelsome of opponents" [Surah 204] (2) Abu Jahl believed in the Prophet (qbuin, bat he remained in the stale of polytheism for fear that al bis et evanty and powers may be devastated ithe aera’ and acknowledged Islam, for be Oe afraid test Islam should be superior and prevent thts from author’ and prestige.ge (of Allah, he is eb uty “Ali bin Abu Talib (may All Prophet (pbuh) by saying: he (pbu pro Sahihs {the Authentic Books 'A‘ishah (may Allah be pleased with het) Said, "the Prophet (pbuh) was not Sven the option concerning two mations Except that be (pbuh) chose the one other, unless it was sinful. Yer, ifit was Sinful, he (pbuh) would be the farthest among people from it” Abul.’ Abbas Al-Mubrid narrated: Choustoes (the ttle of the Persian king) divided his days (into ina eniments) saying: the windy day is it for sleeping: the cloudy day is for hunting: the _'iny day is for drinks and entertainment, ant the Sunny day is for fulfilling needs, it "Heragl" was broad-minded and his good Ssduaintance of the Prophets’ characteristics, but his knowledge was of no avail 4s Penever embraced Islam and demised white being a disbeliever, afier ‘Umar ‘conquered his lands,BEE cay Nas tk ye BN Boe BO PB els aly Bs iy BONS we gE a gi ida kere {ba Khabweyh, commented: he was not the mos! knowing among people of the proper way ‘of managing the affairs ‘of the worldly-life. ‘Allab’s Statement reads, "they know only the utside appearance of the iife of the world Ge. the matters of their livelihood, like irrigating OF ‘sowing or reaping, etc), and they ate needless of the ‘Hereafter. By contrast, our Prophet (pbuh) divided his day into three Pat ts; One assigned for Allah, another for his family ‘and the third one for his ownself. Then the (pbuh) specified # part for dealing with people. ‘and sought the help of some individuals in fulfilling the affairs of the commons, rand said, "tel me about the need demanded by anyone who can not inform me; for he who reports about the need of the one, Who ca ot tell about, will be spared py Allah from the greater fright (.¢.0n ‘the time of the second blowing ' of the trumpet. i. Aj-Hasan narrated: ‘Allah’s Messenger (pbuh) did not treat anyone with: disgust as a consequence ‘of being exasperated with another relating to him, nor was he biased to anyone ‘against the other. Abu Ja’far At-Tabari yelated on the authority of Ali (may Allah be pleased with him): the Prophet (pbuh) said: [never jntended to do anytbing which was prevalent in the pre-Islamic period of Ignorance except twice; whereas Allah kept diverting me from doing it. Thereafter, 1 ceased doing any bad thing till Allah. honoured me W ith His Message (of Islam and Monothcism). ‘One night} ‘asked a boy, who was grazing sheep along with me: ‘could you keep eye on MY sheep in order that Lean admit to Mecca and chat therein ‘asyoungmen do? ‘Thereby, I went away intending to do so. T hhen J approached the first house in Mecca to hear the tunes played by the tambourines and pipes for a wedding ceremony of someone. Therein, {sat observing that. ‘when 1 was made (by Allah) to sleep. Then the ‘scorching sum caused me tO wake up. I thereafter came ack (fo the boy who grazed my sheep), without fulélling anything, Again I did so, _ (1) [Surah 30:6}Part 1: Allal’s Exaitation to Prophet Mubamm, but Thave never done any bad thing since then, ; The Prophet's (pbuh) Solemnity As for the Prophet's (pbuh gravity, solemnity, silence, sedateness, magnanimity and righ {auidanee, Al-Hajiaj bin Muhammad narrated through ‘Abdut-Rahman bin Abu ‘Az-Zinad, on the authority of "Abdel-’ Aziz bin Waheeb who related: | heard Kharija bin Zaid saying: the Prophet (pbuh) was the most solemn and grave me the people who sat with hin, (buh). Nothing Was excreted from his termini, impurity,2M pall BF aT ie (pbub) as a sign of dignifyine hhim (pbuh) and treading in his stp The gathering, among which the Prophet (pbub) sat, was thronged with clemency, Pinfulness, sbyness, goodness and tenesty, and thercin the voices were Rot gruff and sanctity was not “vlated. Whea the Prophet (pbuh) spoke, the ones ‘yho sat with him listened to him (pbuh) carefully asif the birds stationed and fixed themselves on their heads ph a) dts BS BOK Laple dt gos ae yl ole OS Soe “The Prophet (pbub) was characterized PY walking in fast and gentle paces a8 ithe (pbuh) were descending from 0 t6°P: slope. In another version: the Prophet pbuh) walked in full swing, ang ‘arough his walking, he (pbub) was thought to Have been devoid of worry and lethargy. *xbdullah bin Mas'ud (may Allalt be pleased with him) said: the Best guidance is that of Muhammad) (pbuh). Jabir bio “Abdullah (may Allah be ‘pleased with them both) said, Nghe speech, of Allah's Messenger (pba) included jntonation and elaboration. PB gisliy bet) vad] 3a te jlae a8 dey Gale ates (a tints Baa A vey Sh gh ib 6B Siok on ho i Sy he Be ead sad) gas Likes (et pele Tn Abu Hala narrated: the Prophet (pbuh) kept silent, during four cases, namely: forbearance, precaution, | estimation and delibration. >Avishah (may Allah be pleased with her) related: the Prophet (pbuh) gave he speech which, if counted by the one «stints hhe would enumerate it ‘The Prophet: (pbuh) Jiked the scent and pleasant fragrance and applied them frequently, and urged 0 apply them both. ‘He (pbuh) said, "of your worldly life, L was made to love women and perfime, and the comfort of my e¥6 538 (performing) the preyes." ‘The Prophet’s (poub) magnanimity is apparent ‘through prohibiting one toPart 1: Allah’s Exaltation to Prophet Muhammad by Saying & Acting 148, blow one’s breath in the uten: cat from what is next to him: ‘il when eating and drinking, a ind commanding one {0 use the Siwak (tooth-stick), to protect (i.e. wash) sh man so as and he (pbuh) supplicated to Allah saying, " velihood of the family of Muhammad (pbuh) to keep them OF wealell Se , HAE is Bie ay JS BAY G ty tusy AS Sf. es bu Sig; ES 4, Allah would have given him struck anyone’s mind."a2 3 Nt Inanother narration, "the household of Aliah’s Messenger (pbub) never ate their ill of bread made of wheat “eT meeting Allah, to hin Sovereignty an ‘Maiesty betong (etl ehe moment of death)" isha (may Allah be pleased ‘vith her) narrated, "Aljah’s Messenee {pbuh) never left behind a dinar, a dirham, & sheep ora camel. x in the narration reporied by Ams Bip "l-Harith, "Allah's Messenger (pbuh) teft nothing but his sword, bis ‘mule and a Jand which he (pbuh) offered in cbarity.” + vishal (may Allah be pleased with hes) related: when the Prophet (pbuh) died, my house was void of anything atcaten save abalf of artey bread in hy Sholf The Prophet (pbuh) had (pbuh) said to me, "an off) shown to me. shes to have the plain in Mecca ful gold. Therein Lssid, "20,0 Lord, for} Sail be hungry on day and be fg in another day. one the day whee fam ungsy,1 shall invoke and ‘peveechs You (O Alla); whereas om ‘the day when! a gated, 1 shall praise and thank YOu a Tee rother version, Gabriel revealed the Prophet (pbuh) saying: Allah (fe supreme sends His Regards of Peace fo you (O Muhammad (pbuh) ‘apd asks jou: do you wid me 10 mAKe ‘hase mountains be filled with 2048 which will be jn your possession wherever You over Therein the Prophet (pbuh) deliberated for im your and then Said, "O Gabriel Mee worldly-life is the abode of the 9 having no abode and the Proper, ie one owning no property: which Nay be ivained by the senseless ONE” ‘thereupon, Gabriel said to him (pbuh): may CMlah support you, O Mubammad (pub), with the frm statement vavishah (may Allah be pleased % ner) related: we the household.6 f ‘Muhammad (pbuh) used to stay Fors vi Mh without lighting fire (For cooking Eee Eee eee eee Ty Reported by Abu Dawad and 1D Maiah.Part 1: Allah’s Exaltation to Prophet Muhammad by Saying & Acting 150 any food), as nothing was present (to be eaten) except dates and water ‘Abdur-Rahman bin “Auf (may Allah be pleased with him) related Allla’s Messenger (pbuh) deceased while he (pbuh 1) aS Well as his household never ate their fill of barley bread, 1 Stel Vo ole le ae ad 25 WB OW CY siz slé g, PE ob ask yt Ostet yg*Avishah (may ate his fill nor complained poor to being wealthy. Des tnunger along the night, the Prophet (pbuh) never refrain iy from fasting during the day, Had the Prophet (pbub) wished, he (pbuh) would have asked his ‘Lord to offer him (pbuh) all the treasures and fruits ‘ofthe earth along with the luxurious life. FG. (pe jshah) used to shed tears out of PHY for him, and to pass my hand over is abdomen when having been hungry- se said," Let my soul bea ransom for YOu ifitcan allay your hunger.” ‘Thereupon, the Prophet (pbuh) said 10 her, "O° A'ishah, Tam not concerned with the worldly-like. My fellow brothers of the Messengers of stron will ‘Spserved patience at what had Beem herder and more severe than that, and ‘then pasced away. Then they came tO their Lord.Who honoured their rent and Powarded them with great recompense ‘thereby, 1 feel shy to Tead a life of Comfort and luxury and then attain ¢ eward inferios to them. And nothing's more beloved to me than joining mY rallow brothers and intimate friends (0-6 the other Prophets (peace be upon them)" She added: He (pbuh) outlived fora month after that speech and thes. demised. the Prophet (pbuh) neither He (pbuh) preferred being ee dat oa bate Eee Co HS eel baagi eal J 5 5ES As ei By Biss LF ek Bald a bts PS gy) had at gl al hs ‘The Prophet's (pbuh) Fear of His Lord (Chapter) The Prophet's (pbuh) fear of his Lord, obedience to Him and devotion to worshipping Him CP rresponded with the scope of his knowledge of his Lord. Ton Shehab narrated through’ Sarid bin Al-Musayib, on the authority of AbuMuhammad by Saying & Acting 152 Hurairah (may Allah bepleased with him) who said: Allah's ‘Messenger (pbuh "Had youknownwhat know. yen Wouldhavelaughedalittleanderiede or ™ In & narration related by Abu ‘Isa AtTinnidhi, Abu Dharr added: the Prophet (pbuh) said, "see what set do not see, and hear what you (0 People) do not hear. The heaven has made s anind and it has the right to produce, heat atid to space of four-fingers distance hhas been found except that an angel has placed his forehead in prostratins before Allah, By Allah, had you known phat Tinow, you would have laughed a tlle and etied a lot, and would not here had vaginal intercourse with omen, and would have got out to the toads ‘nvoking Allah in loud voices." Iwish I har been a tree having been cut down ™ Yet, the Phrase "! wish I had bees “tree having been cut down" was Pronounced by Abu Dharr. said, Os 3S teas gue JIG; . VES 1065 a ci S20 Sy Ghat ey | HEI 2B i 25 Loy LS 5 Y sas ot Bas 3g Gi 3 SLI Sys oss just Osi US be Jay Be bE arte i 13 08 9 ous Jn the narration related by Al-Mushira, the Prophet (pbuh) kept performing In another version: the Py Performing the prayer (ic. the itwas said to him (pbuh): Do forgiven of your past and shall not Ibe a thankful Abu Salama aforementioned one. ‘Aishah (may Allah be pleased with her) narrated: the Prophet (pbuh) observed his deeds Je manently, and whosoever of you can stand what he (Pbuh) bore? She added: He (pbuk) ‘sed to fast until we would say. "he (pbuh) Hever breaks his fast (ie. never stops fasting)’, and would abandon fasting until ewould say, “he (pbuh) never fasts,” A similar narration was related on the authority of thn “Abb; Salama and Anas (may Allah be pleased with them all), who said IfyouSuis VS 2 pao) ol a NE sb pains BIST gl you could see him (pbuh) offering the night prayer. You would see him (pbuh) performing it, and if you ged you could see him (pbuh) slesPin> you would fee bim (pbuh) sleeping. "anf bin Malik narrated: One night, | was sitting along with Atlah’s Messenger (pbuh). Therein, he (pbuh) applied the Siwek: {tooth-stick), performed ablution and then rose ‘up praying,, ‘Thereupon. stood to pray with, ‘nim (pbuh). “Them, he (pbuh) started by reciting surat Al-Bagarah (the Cow). He (pbuh) «gid not pass by either any Vere? ME mercy except that he (pbuh) would stop (reciting) and ask (AUlah for Mercy), of any verse of torment except that he (pub) would cease (resting) ‘and seek refuge (in Allah from chastisement). Then, he (pbuh) went into Ruku’ (bowing) so long as the period of bis standing, and said, "Glory be to Flim, Owner of Omnipotences ‘Dominion, Pride seat Magnificience.” Thereafter, he pbuh) went into Sujud (prostration) and anced the same aforementioned supplication. Then he (pbub) recited Surat (Quy'anic Chapter) Al“Tmray ae famity of "imran), and did the same in every (init of prayer. reciting another Surah followed by another one and invoking supplication, swith the saine _ ew el Jes el 3 core ete BH 109 98 i ols a Ht gall ga BEN oP #6 085 Hudhaifa related a similar o> tion and said: the Prophet (pbuh) made prostration so long a§ the period of his standing. ‘and sat between the (Wo Prostrations Fora period similar eitornis standing, He (pbuh) rected ‘Surat Al-Bagara, AlImran, ‘An- Nisa’ (the women) and ‘Al-Ma’idah (the table spread ‘with Food). >Aishah (may Allab be pleased with her) narrated: Once Allah’s Messenger (pbuh) rose up for the ‘night prayers reciting ope Qur'anic verse. adalah bin Ash-Shakier related} ta Allas's Messenger (pbuh) to ‘and him (pbuh) performing the prayer Sie hs abdomen was buzzing like the sound of the | boiler. Yon Abu Hala related ‘Allah's Messenger (pbuh) used to undere> grief continuously and think ‘permanently without having: rest. He (pbuh) ‘said, "I seek Allah’s Forgiveness Trundred times day.” and it's reported, seventy times aday.” eeMe dl Be yy Fo Sle Ba3 Bell ois os Lat hy ‘gis 5 ey BIG aS polis 7 ald Sys os Sun, . é “3 8 5 A ass “il Jey as; 5 “Ali bin Abu Talib (may All, ency is my pride, abstinence is my intercessor (with Allah), /, Jihad (Striving: ‘in Allah’s Cause) is. ‘my manners, and (performing) the prayers," obedience is my sufficiency the pleasure of my eye is at h 'erfect among the Creation & Muhammad (buh) is the most Perfect among Messengers: (Chapter) Let you know-may Allah make us and ‘You be successful-that thecharacteristies of all Prophets and Messengers (peace and blessings of Allah be tipon them) comprising the perfect morals, pleasant appearance, noble lineage. good manners and all other merits, are com .ed into that trait of perfection, age they age the attributes of perfection; the human completion and perfection sine ihe overall excellence of them all, may Allah's blessings be upon them. They attained the most outstanding ranks and the most elevated degrees Yet, Allah gave superiority Lo some of them over others, according to “Allah's Statement, "those Messengers! ‘We preferred some of them to others Chou “And Allah's Statement reads, "And we chose them above the “Alamin (manikind and jinn)."~ “The Prophet (pbuh) said, "the first batch, who will admit +> Paradise, are similar to the full moon ia the moonlit night," and be (pbub) added at the end of the hadith, "they will be of the same morals as one man, ‘and of the same appearance of their father Adam-peace be upon him-w hhose height is sixty cubits upto the sky.” ibd at dw at ia op ili So5 BEES Glad Bice sh wg i sea rl 56 i a fe Bab NL we yo tel tes EH RO tna hadith narrated by Abu Hurairah may Allah be pleased with him), the Prophet (pbuh) said," saw Musa (Moses-peace be upon hi) wie Wa svelte rap crooked nose, as if he were one of the men of Shenu'a (a Yemen) tribe), raat isa (Hesus-peace be upon him) who was a man of medium height, active was fll of moles. His face was blush-pink as fhe had just got 8! of the bathroom." aaa her version, is abdomen s similar to the sword.” He (pub) 24d, aaa yernet et resembling one to him among the offspring of Torahim (Abraham-peace be upon him). He (phat said another hadith characterizing Must (Moses-peaet be Spot him) anely, "He was the most pleasant and handsome one among the tanned men. -vi-Tirmidhi narrated a hadith on the authority of Qatada, and reported Py sa-Darqutni on the authority of Anas who said Allah the Suprerts did not a ert (pbuh) except that he had been of pleasant face and pioassat aaa a eed tnus your Prophet [ie. Muhammad (pbuh) was ofthe mos Pleasent face and voice among them. () [Surab 2:2: (2) [Surah 44: 32).Part I: Allah's Exaitation to Prophet Muhammad by Saying & Acting 156 bey 35 i ol 9 Bit, OK We OE a 15 146 45:31 ne ST Kpscatt> wv! Ne Sit Cle

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