The characteristics of prophet Muhammed pbuh

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Prophet Muhammad (peace and blessings be upon him) is the best role model for all humankind. Among his outstanding virtues and characteristics, he was an extraordinary husband, a perfect father, and a unique grandfather. He was also a great statesman, judge, and spiritual leader. His most distinctive quality, however, was the fact that he was a blessing to all in both word and deed. He infused justice, love, and dignity in all those around him. He spread the power of brotherhood to the extent that it became exceptional in human history. Affirming that these grand virtues were bestowed on him by Allah the Almighty and that He prepared His loyal messenger to call for the true religion, is part of one’s belief. The Qur’an describes the Prophet (peace and blessings be upon him) as merciful and kind to the believers. Allah the Almighty says, {Now hath come unto you a Messenger from amongst yourselves: it grieves him that ye should perish: ardently anxious is he over you: to the Believers is he most kind and merciful.) (At-Tawbah 9:128

The Sealed Nectar

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A complete authoritative book on the life of Prophet Muhammad (S) by Sheikh Safi-ur-Rahman al-Mubarkpuri. It was honored by the World Muslim League as first prize winner book. Whoever wants to know the whole life style of the Prophet in detail must read this book.

Muhammad (S) is the Messenger of Allah, and those who are with him, are severe against the disbelievers, and merciful among themselves. You see them bowing and falling down prostrate (in prayer), seeking bounty from Allah and (His) Good Pleasure. The mark of them (i.e. of their Faith) is on their faces (fore heads) from the traces of prostration (during prayers). This is their description in the Taurah (Torah). But their description in the Injeel (Gospel) is like a (sown) seed which sends forth its shoot, then makes it strong, and becomes thick and it stands straight on its stem, delighting the sowers, that He may enrage the disbelievers with them. Allah has promised those among them who believe and do righteous good deeds, forgiveness and a mighty reward (Paradise). (Al-Fath: 29)

The Prophet Muhammad (S) said: “The example of guidance and knowledge with which Allah has sent me is like abundant rain falling on the earth. Some of which was fertile soil that absorbed rain-water and brought forth vegetation and grass in abundance. (And) another portion of it was hard and held the rain-water and Allah benefited the people with it and they utilized it for drinking (making their animals drink from it) and to irrigate the land for cultivation. (And) a portion of it was barren which could neither hold the water nor bring forth vegetation (then that land gave no benefits). The first is the example of the person who comprehends Allah’s Religion (Islam) and gets benefit (from the knowledge) which Allah (Azawajal) has revealed through me (the Prophet) and learns and then teaches it to others. The (last example is that of a) person who does not care for it and does not take Allah’s Guidance revealed through me (he is like that barren land).” (Al-Mukarramah)

Prophet Muhammad (PBUH) A Blessing For Mankind

Muhammad (PBUH) (Blessings and Peace be upon him) was born in Makkah, Arabia, on Monday, 12 Rabi’ Al-Awwal (2 August C.E). His mother, Aminah was the daughter of Wahb bin Abd Al-Manaf of the Zahrah family. His father, Abdullah, was the son of Abd Al-Muttalib. His genealogy has been traced to the noble house of Isma’il, the son of Ibrahim (Abraham) (PBUH) (May Peace be upon him) in about the fortieth descent. Muhammad’s father had died before his birth and his mother died when he was about six years old making him an orphan. In accordance with the tradition of noble families of Makkah, he was taken by a foster mother, Halimah, to her village where he lived for a few years. During these years he was taken to Makkah several times to visit his mother. After the death of his mother, he was placed under the custody of his grandfather, Abd Al-Muttalib. When the grandfather died, he was under the care of his uncle, Abu Talib. By this time he used to look after sheep around Makkah and used to accompany his uncle on trade journeys to Syria.

Youth

In his youth he believed firmly in the Oneness of Allah (God)(SWT). He lived a very simple life and hated vanity and pride. He was compassionate to the poor, widows and orphans and shared their sufferings by helping them. He avoided all vices, which were commonly practiced among young people such as gambling, drinking wine, vulgarity and others. He was well-known as As-Sadiq (the truthful) and Al-Amin(the trustworthy). He was always trusted as a mediator between two conflicting parties in his homeland, Makkah.

DOWNLOAD THE STORIES OF THE QURAN BY IBN-e-KATHIR

DOWNLOAD THE STORIES OF THE QURAN BY IBN-e-KATHIR
Here we are with the book Stories of the Qur’an by AI-Hafiz Isma` il Ibn Katheer Ad- Dimashqi (May Allah rest his soul), taking a tour throughout the stories mentioned in the Glorious Qur’ an pertaining to which Allah the Almighty says: {Indeed in their stories, there is a lesson for men of understanding}. (Yusuf, 111) Yes, in order to find admonition, lessons and exemplary models! This book of ours handles the stories that are cited in the Glorious Qur’an, gathered from the book titled, Al-Bidayah wan-Nihayah (The Beginning and the End). The book also covers a number of stories that were not included in Al- Bidayah wan-Nihayah, such as that of Harut and Marut. Also, stories of Allah’s Prophets and Messengers (Peace be upon them all) are not included here as they are already detailed in Ibn Katheer’s other book Stories of the Prophets.

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Table of Contents

Translator’s Note
Publisher’s Note
Biography of Ibn Katheer
1. The Story of Habil and Qabil (Abel and Cain)
2. Harut and Marut
3. Dwellers of the Town
4. Story of the Heifer
5. Moses and AI-Khadir
6. The Story of Qarun (Korah)
7. Bilqis (Queen of Sheba)
8. The Story of Saba’ (Sheba)
9. `Uzair (Ezra)
10. Dhul Qarnain
11. Gog and Magog
12. People of the Cave
13. The Believer & the Disbeliever
14. People of the Garden
15. The Sabbath-Breakers
16. Story of Luqman
17. People of the Ditch
18. Barsisa the Worshipper (The Renegade)
19. Owners of the Elephant
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Muhammed (PBUH) The Natural Successor To Christ (PBUH)

Successions are of many kinds like the birthright of the “first-born” as in Jewish law. Or the ascending of the eldest son or daughter to the kingly throne. Or by election, to select a candidate by the vote of the majority. Or Theologically, an appointment by Divine Decree of God’s chosen Messengers. Like the call of Abraham, Moses, Jesus or Muhummed (May the Peace and Blessings of God be upon them all) who were appointed or “anointed” in consecration to their office.

Muhummed’s (pbuh) succession to Jesus Christ (pbuh) is multifaceted.

1. Chronologically, in history as a sequence of event in time.
2. By being Chosen by God.
3. In the fulfilment of the prophecies of his predecessors, and but not in the least…
4. By bringing the Guidance of God to perfection ‘ “For he will Guide you into all Truth.” said. Jesus Christ

In this book as well as in my other publications, I quote extensively from the Arabic Qur’ân not only for blessings or adornment. It presents a golden opportunity for my learned brethren to memorize these quotations with its meaning and to share their knowledge with others.

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The Need for Simple Weddings

 SHAIKHUL-HADITH HAZRAT MAULANA YUSUF MOTALA SAHIB is one of the senior disciples and khulafa of the late Shaikhul-Hadith Hazrat Maulana Zakaria Sahib rahmatullahi alai. Born in 1946 in India he started his studies at Jamea Hussainia, Rander Gujarat and eventually graduated from the renowned Islamic University, Mazaahirul Uloom, Saharanpur. In 1968, upon the instructions of his Shaikh, he migrated to England to set up the first Islamic University in the United Kingdom known as Darul Uloom Al-Arabiyyah Al-Islamiyyah, Bury. At present he is the founder and patron of numerous Islamic Institutes throughout the world. His students, who number hundreds, are spread across the globe occupied in the service of deen in varying capacities. In short a remarkable individual of rare intellectual and practical talents.

Moulana Khalil Ahmed Kazi

Islamic Manners, Shaykh ‘Abdul Fattah Abu Ghuddah

“I wrote this book because I have seen many of my beloved brothers and sisters disregard these etiquettes and misinterpret them. In compiling this, I hope to remind them of these manners. I do not claim to be better or less in need of practicing these manners; but, it is the duty of enjoining good and forbidding evil and observing the order of Allah ‘And remind because a reminder is beneficial to the believers.’ “

Shaykh ‘Abdul Fattah Abu Ghuddah

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Ar-Raheeq Al-Makhtum (The Sealed Nectar), Safi-ur-Rahman al-Mubarkpuri

The heart of every Muslim is filled with the love the last Prophet Muhammad (SAWS) and the love of the Messenger of Allah is an asset for any Muslim. This book a biography goes into the details of the lineage of the Prophet (SAWS) his message, his jihad and his social interaction.

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Abdullah ibn Rawaahah (May Allah be pleased with him)

O My Soul, Death Is Inevitable, So It Is Better for You to Be Martyred.

When the Prophet (PBUH) met secretly with Al-Madiinah’s delegation on the outskirts of Makkah away from the disbelievers of the Quraish, twelve representatives of the Ansaar took an oath of allegiance in the first Pledge of `Aqabali. `Abd Allah Ibn Rawaahah was one of those representatives who ushered Islam to Al-Madiinah and who paved the way for the Hijrah, which was considered an excellent springboard for Allah’s religion, Islam.

`Abd Allah was also one of the great 73 of the Ansaar who gave the Prophet (PBUH) the Second Pledge of `Aqabah in the following year. After the Prophet (PBUH) and his Companions emigrated and settled in Al-Madiinah, `Abd Allah Ibn Rawaahah was the most active Muslim of the Ansaar who strived to support the thriving religion. He was also the most alert Muslim to the plots of `Abd Allah Ibn Ubaiy whom the people of Al-Madiinah were about to crown king before the Muslims arrived. He never got over the bitterness he felt for losing the chance of his lifetime to become a king. 

Letter to a New Muslim

Allah, exalted is He, says that whose meaning is:

Who could say anything better

than someone who summons to Allah

and acts rightly

and says, “I am one of the Muslims”? (Surah Fussilat: 33)

You have accepted Islam. You have realised that you have a Lord Who created you, and Who has decreed your destiny, both the good and the bad of it, the sweet and the sour of it, Who hears your prayers, Who knows you well – for does He not know what He created? – Who guides you and has guided you to Islam, Who is Generous, Merciful and Powerful, Swift to take reckoning, and Who has both beautiful and majestic attributes. You realise that your Merciful Lord sent messages to you personally by means of His messengers, the last of whom was the Messenger of Allah, may Allah bless him and grant him peace, Muhammad. You believe that the Book of Allah is the Speech of Allah, speaking to you.

The Importance of Planning & Persistence

By Dr. Muhammad b. Lutfî al-Sabbâgh

The Prophet (peace be upon him) showed us the importance of planning. He was meticulous in his planning, and in that way, he taught those around him how important it is to plan one’s course of action.

One good example of this was how he planned his emigration from Mecca to Madinah. He decided on the route he was going to take, set a date for his departure, and he made sure to have a reliable guide and sufficient provisions. He arranged the matter with Abû Bakr, and made sure that they could leave from Mecca undetected.

All of this planning, and all of the precautions that the Prophet (peace be upon him) took, did not contradict with his utmost reliance upon Allah in any way. This is because a Muslim is supposed to take all the lawful and practical steps available and then place all of his or her trust in Allah to bring about the desired results. That is the true meaning of relying on Allah.

When the Prophet (peace be upon him) was asked whether it is better to tie up one’s camel or trust in Allah to keep it from running off, the Prophet (peace be upon him) replied: “Tie up the camel and trust in Allah.” [Sunan al-Tirmidhî(2517)]

The Messenger of Allah and His Wives in the Month of Ramadan

“Indeed in the Messenger of Allah (Muhammad salallahu alayhi wasalam) you have a good example to follow for him who hopes in (the Meeting with) Allah and the Last Day and remembers Allah much.” (33:21)

“And live with them (your wives) kindness…” (4:19)

• If one studies the life of Rasulullah salallahu alayhi wasalam during the month of Ramadan, it will become apparent the balance he maintained in fulfilling the rights of his beloved wives while at the same time not falling short in his devotions to Allah. This was despite the fact that he said, ‘I am the most Allah-consciousness among you and I am the most knowledgeable of Allah from all of you.’ (Bukhari). At the same time in another narration he said, ‘The best among you is the one who is the best to his wife and I am the best to my family.’ (Tirmidhi)

• Rasulullah salallahu alayhi wasalam displayed this exemplary side of his character too in the most unique manner:

1. His salallahu alayhi wasalam teaching them
Many of the narrations which depict the life of Rasulullah salallahu alayhi wasalam during Ramadan have been narrated to us on the authority of his beloved wives. This is a clear indication of how he attempted to involve them to be part of his daily activity and to educate them. Aisha radhiyallahi anha narrated that she asked Rasulullah salallahu alayhi wasalam, ‘If I happen to find the night of power, what should I say in du’a?’ He replied, ‘Say: O Allah! You are the Most Forgiving, the Most Generous, You love to forgive, so please forgive me.’ (Muslim)

The Necessary adab when mentioning reports about the Prophet

When someone speaks, either in the course of study or when teaching, about what is permitted for the Prophet and what is not permitted regarding his states he must, as we mentioned in the previous section, show esteem and respect for him. He must be careful about what he says and not be careless. The signs ofadab should be apparent on him when he mentions the Prophet. If he mentions the hardships the Prophet endured, he should show signs of apprehension and grief, and antipathy towards his enemies, and wish that he could have protected the Prophet, may Allah bless him and grant him peace, from it if he had been able to have helped him if it had been possible.

When he begins to discuss the subject of inviolability and speaks about his words and actions, he must be careful to use good expressions and have adab in what he says as much as possible. He should avoid anything repugnant in it and ugly terms – such as “ignorance” , “lying” or “rebellion”.

When he speaks about difficult things, he should say, “Is it not possible that there was a discrepancy in the words or that something had been reported differently from the way it happened by oversight or error?” He should avoid the expression “lying” altogether. When he speaks regarding knowledge, he should say things like, “Is it not possible that he only knew what he was taught? Is it not permitted for him not to have knowledge of certain things until they were revealed to him?” He should not use “ignorance” since that word is ugly and repugnant. When speaking of actions, he should say, “Is opposition permitted for him in respect of certain commands and prohibitions and by the occurrence of some wrong actions?” These are better words and show betteradab than, “Is it permitted that he rebel or do a wrong action, or a certain type of rebellion?”

RasuluLlah orders some of his companions to learn the Suryani Language

Bukhari and Tirmidhi narrate on the authority of Kharijah ibn Zayd ibn Thabit from his father Zayd ibn Thabit, may Allah be pleased with him, who said: “RasuluLlah, may Allah bless him and grant him peace, ordered me to learn some words for him from the language of the Jews. He [RasuluLlah, may Allah bless him and grant him peace] said to me: ‘I take an oath by Allah that I do not trust the Jews with my letter.’ Before half a month could pass, I learnt the [Suryani] language. After I learnt it, if he had to write a letter to the Jews, I used to write it for him. And if they wrote to him, I used to read their letter to him.”

Tirmidhi says that this is a good and authentic Hadith. Al-A`mash also narrated it on the authority of Thabit ibn `Ubayd from Zayd ibn Thabit, may Allah be pleased with him, saying: “RasuluLlah, may Allah bless him and grant him peace, ordered me to learn the Suryani language.”

Utilizing foreign languages in the field of teaching, inviting and propagation when there is a need to do so is established from the Sunnah of RasuluLlah, may Allah bless him and grant him peace.

Today, languages are key to universal sciences which have become necessary because of us neighbouring the non-Arabs and Europeans. Languages are a key to progress between nations. They have become a key to mutual cooperation which has become necessary in life and so that a person’s right will be guaranteed when he mixes with other nations.

Your Role Model

When becoming humiliated, remember the Prophet (saw) in Ta’if.

When being starved, remember the Prophet (saw) tying two stones to
his stomach in the battle of Khandaq.

When becoming angry, remember the Prophet’s (saw) control of his
anger on the martyrdom of his beloved uncle, Hamza (r.a).

When losing a tooth, remember the Prophet’s (saw) tooth in the battle of
Uhud.

When bleeding from any part of the body, remember the Prophet’s(saw) body covered in blood on his return from Ta’if.

When feeling lonely, remember the Prophet’s(saw) seclusion in Mount
Hira.

When feeling tired in Salah, remember the Prophet’s(saw) blessed feet
in Tahajjud.

When being pricked by thorns, remember the Prophet’s (saw) pain
caused by Abu Lahab’s wife.

When being troubled by neighbours, remember the old woman who
would empty rubbish on the Prophet (saw)

When losing a child, remember the Prophet’s(saw) son, Ibrahim .

When beginning a long journey, remember the Prophet’s (saw) long

Meaning of Sunnah

Literal meaning of Sunnah in Arabic is beaten track or established course of conduct. Pre-Islamic Arabs used the word for ancient or continuous practice. According to Ulama of Hadith, Sunnah refers to all that is narrated from the Prophet (SM), his acts, his sayings and whatever he tacitly approved. The Jurisprudents exclude the features of the Prophet (SM) from Sunnah. In the Hadith literature, there are uses of the word Sunnah in the sense of sources of law, for instance, in the Prophet’s farewell Hajj address and at the time of sending Muadh (R.A.) to Yemen.

The term Sunnah was introduced in the legal theory towards the end of the first century. It may be noted that in the late 2nd Century Hijra, Imam Shafii restricted the term to the Prophetic Sunnah only. In the Usul al Fiqh, Sunnah means the source of Shariah next to the Quran. But to the Ulama of Fiqh, Sunnah primarily refers to a Shariah value which is not obligatory but falls in the category of Mandub or recommended. But as a source, Sunnah can create obligation (wajib), Haram, Makruh, etc. In the technical usage Sunnah and Hadith have become synonymous to mean conduct of the Prophet (SM). The Sunnah of the Prophet (SM) is a proof (Hujjah). The Quran testifies that Sunnah is divinely inspired (53:3). The Quran enjoins obedience to the Prophet (SM) (59:7; 4:59; 4:80; 33:36). Allah asked the believers to accept the Prophet as judge (4:65).
One classification of Sunnah is Qawli, Faili and Taqriri (verbal, actions and tacit approval).

Islam and Modernity: An Essay by Mufti Muhammad Taqi Usmani

Search for “Modernity” by itself is a commendable desire and a natural urge of humankind. If this urge was not there, man would not have reached from stone-age to atomic era, could not have gained access to aeroplanes and spacecrafts from camels and bullock carts, nor would have progressed to electric bulbs and search lights from wax candles and earthen lamps. All these material advancements and scientific achievements, which have put nooses on the planets and conducted their buckets to the bottom of sea, are in fact an importunate effect of man’s inherent trait that he is a “modernist” and avaricious of “better to best” achievements.

Hence Islam, being a natural religion, is not opposed to modernism as far as it implies to be modem in simple sense of the word. Very often it has been appreciated and given due encouragement. Particularly the use of latest and newer methods in industry and craft and war technologies is proved from prophetic traditions. On the occasion of battle of Ahz’ ab when the tribes of Arabia joined together and raided Madinah, a renowned companion Salman F’arsi suggested a new technique for its defence which was never practised in Arabia before. He suggested digging of a trench around the city. This was hailed by the Prophet (PBUH) and he himself took part in digging the trench (Al-bidayah wan-Nih’ayah 4:95)

On the advice of Salman F’arsi the Prophet used two new weapons in the battle of Ta’if which, according to some narration, were constructed by Salman himself. One of them was catapult which served as cannon of the time;

Marriage and things connected with it

The second category of necessities daily life is praised and boasted of when it is abundant and includes such things as marriage and rank. The necessity for marriage is agreed upon in the Shari`ah and in custom. It is a proof of perfection and sound masculinity. It has always been customary to boast of and praise a lot of it and, as far as the Shari`ah is concerned, it is a transmitted sunna.

Ibn `Abbas said, “The best of this community is the one with the most wives,” indicating the Prophet. [1] The Prophet said, “Marry and procreate. I want to increase communities by you.” [2]

He forbade celibacy. This is because marriage brings with it restraint of the appetites and lowering the eye as the Prophet pointed out. He said, “Whoever has the capacity should marry. It lowers the eyes and protects the private parts.” [3]

For this reason the `ulema’ do not consider it something that detracts from the virtue of abstinence. Sahl at-Tustari said, “Women were loved by the Master of the Messengers,  so how could we abstain from them?” Ibn `Uyayna says something to the same effect.

The most ascetic of the Companions had a lot of wives and slave-girls and had much sexual intercourse with them. More than one of them disliked the idea of meeting Allah unmarried.

It might be asked, “How can it be that marriage has so many virtues when Allah praised Yahya, son of Zakariyya, for being chaste? How could Allah praise him for not  doing something considered to be a virtue? Furthermore, `Isa ibn Maryam remained celibate. If things were as you claim, would he not have married?”

Islam Teaches Us to be Forgiving and Pardoning

Part of our being human is also that we make mistakes. Sometime, we make mistakes without deliberation and intention. But sometime we knowingly and deliberately sin and do wrong to others. It is said, “to err is human and to forgive is divine.” Both parts of this statement are very true. As human beings we are responsible, but we do also make mistakes and we are constantly in need of forgiveness. Islam speaks about two aspects of forgiveness: a) Allah’s forgiveness; b) Human forgiveness. We need both, because we do wrong in our relations to Allah as well as in our relations to each other.

A. Allah’s Forgiveness:

Allah Almighty is the Oft-Forgiving. There are many Names of Allah given in the Qur’an. Some of these Names are related to His mercy and forgiveness. Let me mention some of these names:

1-Al-Ghafoor (The Oft-Forgiving): This name occurs in the Qur’an more than seventy times. There are other names from the same root, such as Ghafir andGhaffar. The meaning of the Arabic word “ghafara” is to cover, to hide and from it comes the meaning “to excuse”, “to pardon”, “to remit” and “to forgive”. Allah Almighty does all these things. In the Qur’an, it is mentioned that Allah does not forgive the Shirk (without repentance) but He may forgive every other sin for whomsoever He wills. (al-Nisa’ 4:116) We must turn to Allah to seek His forgiveness.