On Humility and being gentle with the believers – Prophetic Guidance from Nawawi’s Gardens of the Righteous

Prophetic Guidance from Nawawi’s Gardens of the Righteous:

71. Chapter: On Humility and being gentle with the believers

Allah Almighty says, ‘Take the believers who follow you under your wing,’ (W26:214; H26:215) and the Almighty says, ‘O you who believe! If any of you renounce your deen, Allah will bring forward a people whom He loves and who love Him, humble to the believers, fierce to the rejectors.’ (W5:56; H5:54) The Almighty says, ‘O mankind! We created you from a male and female, and made you into peoples and tribes so that you might come to know each other. The noblest among you in Allah’s sight is the most godfearing.’ (49:13) The Almighty says, ‘So do not claim purity for yourselves. He knows best those who have fear of Him,: (W53:31; H53:32) and the Almighty says, ‘The Companions of the Ramparts will call out to men they recognise by their mark, saying, ‘What you amassed was of no use to you nor was your arrogance. Are these the people you swore that Allah’s mercy would never reach?’ ‘Enter the Garden. You will feel no fear and know no sorrow.” (W7:47-48; H7:48-49)


602. ‘Iyad ibn Himar reported that the Messenger of Allah, may Allah bless him and grant him peace, said, ‘Allah revealed to me that you should be humble so no one should vaunt himself above another, and no one should commit injustice against another.’ [Muslim]

603. Abu Hurayra reported that the Messenger of Allah, may Allah bless him and grant him peace, said, ‘Sadaqa does not decrease property and Allah only increases a slave in might by forgiveness and no one is humble for the sake of Allah without Allah elevating him.’ [Muslim]

604. Anas said that he passed by some boys and greeted them, saying, ‘The Prophet, may Allah bless him and grant him peace, used to do that.” [Agreed upon]

605. Anas said, ‘If one of the slavegirls of the Madina took the hand of the Prophet, may Allah bless him and grant him peace, she could take him wherever she liked.’ [al-Bukhari]

606. Al-Aswad ibn Yazid said, ‘I asked ‘A’isha, ‘What did the Prophet, may Allah bless him and grant him peace, used to do in his house?’ She said, ‘He would serve his family. When it was time for the prayer, he would go out to the prayer.’ [al-Bukhari]

607. Abu Rifa’a Tamim ibn Usayd said, ‘I went to the Messenger of Allah, may Allah bless him and grant him peace, when he was giving an address and said, ‘O Messenger of Allah, a foreigner has come asking about his deen. He does not know what his deen is.’ The Messenger of Allah turned to face me and broke off his address and came up to me. A chair was brought and he sat on it and began to teach me part of what Allah had taught him. Then he went back to his address and finished it.’ [Muslim]

608. Anas reported that when he ate food, the Messenger of Allah, may Allah bless him and grant him peace, would lick his three fingers. He said, ‘He said, ‘When one of you drops a morsel, he should wipe the dirt from it and then eat it and should not leave it for Shaytan.’ He commanded that the dish should be licked clean. He said, ‘You do not know in what part of your food the blessing lies.” [Muslim]

609. Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, ‘Allah did not send any Prophet but that he herded sheep.’ His Companions said, ‘Including you?’ He said, ‘Yes, I used to herd them for money (qirats) for the people of Makka.’ [al-Bukhari]

610. Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, ‘If I were invited to eat no matter whether it is a shoulder or merely a trotter, I would accept and if I were given a gift of a shoulder or merely a trotter, I would accept either.’ [al-Bukhari]

611. Anas said, ‘The Prophet, may Allah bless him and grant him peace, had a she-camel called al-‘Adba’ which could not be beaten in a race (or could rarely be beaten). A bedouin came on a youngish camel and beat it. That was difficult for the Muslims and, recognising that, he said, ‘It is a right of Allah that nothing elevates itself in this world, without Him then bringing it low.’ [al-Bukhari] ”


Prophetic Guidance from Nawawi’s Gardens of the Righteous:

Riyad al-Salihin (Bewley)

Remembering the Chosen One – The Prophet Muhammad – Sh. Yahya Rhodus, Sh. Ibrahim Osi-Efa, & Mufti Muhammad ibn Adam – Video

Remembering al-Mustafa (S) with Shaykh Yahya Rhodus on Vimeo

Recorded live at Remembering al-Mustafa event held by The Ribat Institute at St Columba’s house in Woking, England, on 25th of February 2011, 22 Rabi al-Awwal 1432, with Sh. Yahya Rhodus, Sh. Ibrahim Osi-Efa, & Mufti Muhammad ibn Adam.



1. Shaykh Ibrahim Osi-Efa:


2. Mufti Muhammad ibn Adam:


3. Shaykh Yahya Rhodus


The book recommended by Shaykh Yahya is available online, in Arabic pdf:

Sifat Salat al-Muqarrabin – Imam al-Hasan ibn Salih al-Bahr al-Jifry







The Prophet Muhammad on Six Keys to Paradise

Khatam - Calligraphy

In the Name of Allah, the Benevolent, the Merciful


Ubada ibn Samit (Allah be pleased with him) relates that the Prophet Muhammad (peace and blessings be upon him) said,


“Guarantee six things for me, and I will guarantee you Paradise:

[1] Be truthful when you speak

[2] Fulfill when you promise

[3] Uphold your trusts when you are trusted

[4] Guard your private parts

[5] Lower your gazes

[6] Restrain your hands.” [Recorded by Ahmad, Ibn Hibban, and Hakim]


And Allah alone gives success.




Forty Hadiths of the Prophet Muhammad –

Forty Hadith From –

Forty Hadith From

Here you will find a collection of forty hadith prepared by the team.

1. “Those people who show no mercy will receive no mercy from Allah.”  [Muslim, Al-Fada’il (Excellent Qualities of the Prophet and His Companions); 66]

2. “Make things easier, do not make things more difficult, spread the glad tidings, do not hate.” [Bukhari, Al-Ilm (Knowledge); 12]

3. “Those who are the means for good deeds are the same as those who perform good deeds.” [Tirmidhi, Al-Ilm (Knowledge); 14]

4. “Who cheats us is not one of us.” [Muslim, Al-Iman (Faith); 164]

5. “Allah is pleased with the task performed by you in which both the action and duty are sound and which is performed well. [Tabarani, Al-Mu’jam Al-Awsat; 1/275]

6. “Not one of you can (truly) believe if you do not want for your (believing) brother what you want for yourself.” [Bukhari, Al-Iman (Faith); 7]

7. “He who is not merciful to our young (people) and who shows no respect to our elderly is not one of us.” [Tirmidhi, Al Birr (Virtue); 15]

8. “You cannot enter heaven until you believe, and you will not truly believe until you (truly) love one another.” [Muslim, Al-Iman (Faith); 93]

9. “No father has ever given a child a gift  that is superior to good manners.” [Tirmidhi, Al-Birr (Virtue); 33]

10. “Do not have ill-will towards one another, do not be envious of one another, do not turn your back on one another; O, servants of Allah, be brothers (and sisters). It is not permissible for a Muslim to remain angry with their brother [in religion] for more than three days.[Bukhari, Al-Adab (Good Manners); 57-58]

11. “Allah will examine neither your physical appearance nor your possessions. He will only examine your hearts and your actions.” [Muslim, Al-Birr (Virtue); 33]

12. “He who abandons that which does not concern him is a good Muslim.” [Tirmidhi, Al-Zuhd (Piety); 11]

13. “When a human being dies all their actions and blessings come to an end, except for these three things: continuous charity (sadaqa jariyah), the knowledge from which they have benefited, and a blessed child who prays for them.” [Muslim, Al-Wasiyya (Bequests); 14]

14. “I leave you two things. As long as you follow these you will never go astray: Allah’s Book and the Sunnah of the Prophet.” [Muwatta, Al-Qadr (Decree); 3]

15. “Wisdom and knowledge are things that the believer lacks. He should take them wherever he finds them.”[Tirmidhi, Al-Ilm; (Knowledge) 19]

16. “One who does not behave gently is considered to have been deprived  of all their good deeds.” [Muslim, Al-Birr (Virtue) 74]

17. “No one has ever eaten anything more blessed than that which is from what they have earned.”[Bukhari, Al-Buyu (Pertaining to Business Transactions); 15]

18. “Never belittle a good act, even if it is nothing more than smiling at a fellow Muslim!” [Muslim, Al-Birr (Virtue); 144]

19. “As long as the heart is not honest, the faith of a servant cannot be sincere. As long as the tongue is not sincere the heart cannot be sincere.” [Ahmed b. Hanbal, Musnad, III/198]

20. “It is enough evil for a person to disparage their Muslim brother.”[Muslim, Al-Iman (Faith); 164]

21. “Every person makes mistakes. The most blessed of those who make errors is he who repents.” [Tirmidhi, Al-Qiyama (Judgement); 49]

22. “Wherever you may be, do not oppose Allah; if you perform an evil action, perform a good one afterwards to cancel the evil out; act towards people as required by good morals.” [Tirmidhi, Al-Birr (Virtue), 55]

23. “A Muslim is someone from whom other Muslims are safe, both from their actions and their words. A believer is someone from whom the property and lives of others are safe.” [Tirmidhi, Al-Iman (Faith); 12]

24. “One who distances themselves from idle deeds is the most beautiful of Muslims.” [Tirmidhi, Al-Zuhd (Piety); 11]

25. “There are two characteristics that a believer does not have: Meanness and bad morals.” [Tirmidhi, Al-Birr (Virtue); 41]

26. “No one should judge between two people when they are angry.” [Muslim, Al-Aqdiyya (Pertaining to Judicial Matters); 16]

27. “If a servant, covers the shame of another servant on the Day of Judgement Allah will cover their shame.” [Muslim, Al-Birr (Virtue); 72]

28. “The approval of Allah is the approval of the mother and father. The anger of Allah is the anger of the mother and father.” [Tirmidhi, Al-Birr (Virtue); 3]

29. “The most blessed house among Muslims is the one in which an orphan is cared for. The worst house among Muslims is the one in which an orphan is treated badly.” [Ibn Maja, Al-Adab (Manners); 6]

30. “O Allah! I seek protection with You from helplessness, idleness, cowardice, from becoming old and having to beg and from miserliness. I seek protection with You from torment in the grave and instigation in life and death.” [Muslim, Al-Dikhr (Remembrance of Allah); 50]

31. “The [members] of every religion have a moral quality that [is dominant] in their essence. The moral quality [that is dominant in the members] of Islam is modesty/shame.” [Ibn Maja, Al-Zuhd (Piety); 17]

32. “The believer possesses cordiality. There is no goodness in the person who is not cordial (who does not socialize with people) and does not permit cordiality (allows others to socialize with them).” [Ahmed b. Hanbal, II/400]

33.“O People! Do your tasks with energy. Because when you become weary of [prayers and worshipping] Allah becomes weary of recording blessings. The most pleasant effort to Allah is that which is little, but constant.”[Bukhari, Al-Iman (Faith); 16]

34. “There is no veil between the prayer of the oppressed and Allah. Beware of being cursed.” [Bukhari, Al-Iman (Faith); 4]

35. “When trusts are lost [when tasks are given to those who are not competent], await the day of Judgement.” [Bukhari, Al-Ilm (Knowledge); 59]

36. “There are two blessings, and most people evaluate these blessings incorrectly: Health and free time.” [Bukhari, Al-Riqaq (Heart Melting Traditions); 1]

37.“The one who is strong in belief is more blessed in Allah’s presence than he who is weak in belief.” [Muslim, Al-Qadr (Destiny); 8]

38. “Reporting everything one hears is enough of a lie for every [believer].” [Muslim, Al-Iman (Faith); 3]

39. “Account to yourself before you are called to account.” [Tirmidhi, Al-Qiyama (Judgement); 25]

40. “If you see there to be danger with the truth, do not deviate from it. For salvation is only with the truth.” [At-Targhib wa-t- Tarhib, III/590]

Is the hadith: “The scholars are the inheritors of the Prophets” authentic? If so, what does it mean? – Faraz Rabbani

Is the hadith: “The scholars are the inheritors of the Prophets” authentic? If so, what does it mean?

by Faraz Rabbani

Abu al-Darda’ (Allah be pleased with him) that the Messenger of Allah (Allah bless him and give him peace) said,

“Scholars are the inheritors of the prophets.” [Related byTirmidhi, Abu Dawud, Nasa’i, Ibn Maja, Ahmad, Ibn Hibban, and others] Ibn al-Mulaqqin, Zayla`i, Ibn Hajar, and others seemed it sound (hasan) or rigorously authentic (sahih)]

When Fudayl ibn Iyad (Allah be pleased with him) heard this hadith, he commented, “The people of spiritual wisdom (hukama’) are the inheritors of the prophets,” [Ibn Nu`aym, Hilyat al-Awliya, 8.92] explaining the nature of knowledge that is ultimately sought.

Imam al-Ayni (Allah have mercy on him) explained in his commentary on Sahih al-Bakhari, Umdat al-Qari (2.39) that this hadith is inspired from the words of Allah Most High, “Then We gave the Scripture as inheritance unto those whom We elected of Our servants.” [Qur’an, 35.32]

The knowledge possessed by these scholars is the knowledge deemed beneficial (al-`ilm al-nafi`) by Allah and His Messenger (Allah bless him and give him peace). This knowledge was defined by Imam Ghazali as being, “Knowledge of the way to Allah Most High and the next life.”

Muhammad in Green.jpg

It is not just information: rather, it is the way of transforming oneself outwardly and inwardly, in order to become true slaves of Allah, on the path of His Beloved Messenger (peace and blessings be upon him).

This is the “deep understanding in religion” that the Messenger of Allah (Allah bless him and give him peace) praised when he said, “Whomever Allah wishes well for He gives deep understanding (fiqh) in religion.” [Bukhari and Muslim]

This deep understanding (fiqh) was defined by Imam Abu Hanifa (Allah have mercy on him) when he said, “Fiqh is to know one’s self: what is for it and against it.” Deep understanding of religion encompasses all three dimensions of the religion: beliefs (iman), outword actions (islam), and, most importantly, spiritual excellence (ihsan).

The person who possesses this knowledge is one deserving of being called a true scholar (faqih). A true scholar is defined as being, “A person of knowledge (`ilm) who acted (`amal) on their knowledge, so Allah bequeathed them knowledge of what they didn’t know.”

Everyone who acts on their knowledge has a share of this understanding (fiqh), and of Prophetic inheritance. The one realized in this knowledge is a true inheritor (warith) of the Beloved Messenger of Allah (peace & blessings be upon him & his folk).

A sure sign of having this knowledge & inheritance is that one upholds excellence of character, as the Prophet (Allah bless him and give him peace) said, “The weightiest thing on the Scales on the Day of Judgment is good character.” [Abu Dawud] And he said, “The believers most perfect in faith are those best in character, and the best of you are those best to their spouses.” [Tirmidhi]

The best of good character is restraint and forbearance (hilm), for the Messenger of Allah (peace and blessings be upon him) said, “Forbearance (hilm) is the best of character.” The most beautiful of character and conduct was the character and conduct of the Beloved Messenger of Allah (peace & blessings be upon him & his folk).

True inheritors of the Prophet (Allah bless him and give him peace) reflect some of this excellence and beauty in their character and conduct. This character emanates from making Allah one’s true concern; being conscious of Allah; and true love for Allah.


The Pinnacle of Beneficial Knowledge

The pinnacle of beneficial, consequential knowledge is experiential knowledge and love of Allah, for Allah Most High said, “And those who believe are overflowing in their love of Allah.” [Qur’an, 2.165].

As Dr. Mostafa al-Badawi explains in “The Centrality of Love in Islam” (Islamica Magazine, Fall 2003),


“Love is the central emotion in Islam. Without it there would be no motive to expend effort in worshipping God, acquiring knowledge, increasing in virtue, or benefiting others. Neither would there be any motive to strive for excellence in all these endeavours.

“Current Muslim failures are undoubtedly due to the majority having forgotten that the God they worship requests nothing less than excellence in everything they do. That the love of God be supreme in one’s heart is a prerequisite for sincere tawhid.”

Shaykh Zaid Shakir translated an excellent work by Imam Ibn Rajab al-Hanbali, The Heirs of the Prophets (Starlatch Press.

May Allah grant us beneficial knowledge, and the success to act upon it as He loves, so that we become of those who love Him and whom He loves.


Faraz Rabbani

Stark Contrasts – A Desire to Find Meaning: The Japan Earthquake & Habib Umar’s North American Tour – Nazim Baksh


Stark Contrasts – A Desire to Find Meaning

The Japan Earthquake & Habib Umar’s “Tranquility Amidst Turbulence” North America Tour


Stark Contrasts – A Desire to Find Meaning (at

by Ustadh Nazim Baksh

After yesterday’s horrific earthquake and tsunami in Japan, I felt compelled to say something about the theme that was chosen for Habib Umar’s tour – “Tranquility Amidst Turbulence – A Prophetic Message for our Times.”

This 8.9 magnitude earthquake was caused by a megathrust, i.e. one tectonic plate shoved or thrust under another. In this case, it took place 15 miles beneath the floor of the sea causing a rupture 186 miles long and 93 miles wide. It caused at least 80 aftershocks some measuring 6.9 in magnitude.


Although this all happened 80 miles off the coast of Japan, the most prepared nation in the world when it comes to earthquakes, it caused a series of massive tsunamis which sent waves slamming into towns and villages along the coast, destroying lives and property at a scale that the nation is still trying to fathom.

The quake was assessed at 700 times more powerful than Haiti’s earthquake in 2010. An important footnote is that Haiti’s earthquake was caused by a shifting of the tectonic plates, a very different and a less disruptive occurrence from a thrust earthquake.

The energy alone that this earthquake radiated is almost equal to one month’s worth of energy consumption in the United States. It’s force was so strong that it moved the island of Honshu 8 feet to the east according to U.S. Geological Survey geophysicist Ken Hudnut. And a significant detail we can’t afford to overlook is what NASA observed. This quake sped up the earth’s rotation by 1.6 microseconds.

Why is this detail significant for Muslims? It has to do with an important Hadith that can be found in the Sahih of Imam Al-Bukhari pertaining to the Signs of the End of Times. Abu Huraira reported that he heard the Messenger of Allah say that “the hour will not come” until two big groups fight each other, the coming of 30 Dajjals claiming to be God’s Messengers, the removal of religious knowledge on account of the death of ‘Ulema. The Prophet, peace and blessings be upon him, then said, “wa takshuru al-zalazil” and earthquakes will increase. Immediately following this sentence he said “wa yataqarabu al-zaman” and time will decrease. First, everything about the Signs of the Time are literal. They are not figurative or metaphorical. Second, there is a relationship between the two signs.

Some translators have rendered “wa yataqarabu al-zaman” as “time will pass quickly” perhaps because they assume that time is a fixed entity. However, Allah created time and He can increase it or decrease it and we know from many ahadith that this happened in the lifetime of the Messenger of Allah, peace and blessings be upon him.

At the NASA Jet Propulsion lab in California, scientists observed that the Sumatra earthquake of Dec. 2004 measuring 9 in magnitude caused a shift of the earth’s axis by a whole 3 inches. This in turn caused the earth’s rotation to speed up thus shortening the day by 6.8 millionth of a second (NASA’s scientists can measure a day to 20 millionth of a second). Add to this the impact of the Chile earthquake which shortened the day by an estimated 1.26 millionth of a second. And now the impact of Japan’s earthquake will cause a further shortening of the 24 hours day we take for granted. This might not keep you up at night but scientists worry it can affect animals and insects and in some cases disrupt the GPS (Global Positioning Systems).

While science tries to digest and interpret these events as natural disasters for us, believers need to have awe of the majesty of God’s power.

With Habib Umar’s visit, we have the opportunity to witness the tranquility that accompanies a servant who submits his will to the Will of Allah and the dazzling spirit of sakina that radiates from a scholar determined to walk in the footsteps of the Messenger of God.


What is the Shariah? A Path to God, a Path to Good – Faraz Rabbani

What is the Shariah?

A Path to God, a Path to Good

by Faraz Rabbani


“For each We have appointed a divine law and a traced-out way. Had God willed, He could have made you one community. But that He may try you by that which He has given you. So vie one with another in good works. Unto God you will all return, and He will then inform you of that wherein you differ.” [Qur’an]

For Muslims, life did not begin at birth, but a long time before that. Before even the creation of the first man. It began when God created the souls of everyone who would ever exist and asked them, “Am I not your Lord?” They all replied, “Yea.”

God decreed for each soul a time on earth so that He might try them. Then, after the completion of their appointed terms, He would judge them and send them to their eternal destinations: either one of endless bliss, or one of everlasting grief.

This life, then, is a journey that presents to its wayfarers many paths. Only one of these paths is clear and straight. This path is the Shariah.

Divine guidance

In Arabic, Shariah means the clear, well-trodden path to water. Islamically, it is used to refer to the matters of religion that God has legislated for His servants. The linguistic meaning of Shariah reverberates in its technical usage: just as water is vital to human life so the clarity and uprightness of Shariah is the means of life for souls and minds.

Throughout history, God has sent messengers to people all over the world, to guide them to the straight path that would lead them to happiness in this world and the one to follow. All messengers taught the same message about belief (the Qur’an teaches that all messengers called people to the worship of the One God), but the specific prescriptions of the divine laws regulating people’s lives varied according to the needs of his people and time.

The Prophet Muhammad (God bless him and give him peace) was the final messenger and his Shariah represents the ultimate manifestation of the divine mercy.

“Today I have perfected your way of life (din) for you, and completed My favour upon you, and have chosen Islam as your way of life.” (Qur’an, 5:3) The Prophet himself was told that, “We have only sent you are a mercy for all creation.” (Qur’an, 21:179)

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Legal rulings

The Shariah regulates all human actions and puts them into five categories: obligatory, recommended, permitted, disliked or forbidden.

Obligatory actions must be performed and when performed with good intentions are rewarded. The opposite is forbidden action. Recommended action is that which should be done and the opposite is disliked action. Permitted action is that which is neither encouraged nor discouraged. Most human actions fall in this last category.

The ultimate worth of actions is based on intention and sincerity, as mentioned by the Prophet, who said, “Actions are by intentions, and one shall only get that which one intended.”

Life under the Shariah

The Shariah covers all aspects of human life. Classical Shariah manuals are often divided into four parts: laws relating to personal acts of worship, laws relating to commercial dealings, laws relating to marriage and divorce, and penal laws.

Legal philosophy

God sent prophets and books to humanity to show them the way to happiness in this life, and success in the hereafter. This is encapsulated in the believer’s prayer, stated in the Qur’an, “Our Lord, give us good in this life and good in the next, and save us from the punishment of the Fire.” (2:201)

The legal philosophers of Islam, such as Ghazali, Shatibi, and Shah Wali Allah explain that the aim of Shariah is to promote human welfare. This is evident in the Qur’an, and teachings of the Prophet.

The scholars explain that the welfare of humans is based on the fulfillment of necessities, needs, and comforts.


Necessities are matters that worldly and religious life depend upon. Their omission leads to unbearable hardship in this life, or punishment in the next. There are five necessities: preservation of religion, life, intellect, lineage, and wealth. These ensure individual and social welfare in this life and the hereafter.

The Shariah protects these necessities in two ways: firstly by ensuring their establishment and then by preserving them.

To ensure the establishment of religion, God Most High has made belief and worship obligatory. To ensure its preservation, the rulings relating to the obligation of learning and conveying the religion were legislated.

To ensure the preservation of human life, God Most high legislated for marriage, healthy eating and living, and forbid the taking of life and laid down punishments for doing so.
God has permitted that sound intellect and knowledge be promoted, and forbidden that which corrupts or weakens it, such as alcohol and drugs. He has also imposed preventative punishments in order that people stay away from them, because a sound intellect is the basis of the moral responsibility that humans were given.

Marriage was legislated for the preservation of lineage, and sex outside marriage was forbidden. Punitive laws were put in placed in order to ensure the preservation of lineage and the continuation of human life.

God has made it obligatory to support oneself and those one is responsible for, and placed laws to regulate the commerce and transactions between people, in order to ensure fair dealing, economic justice, and to prevent oppression and dispute.

Needs and comforts

Needs and comforts are things people seek in order to ensure a good life, and avoid hardship, even though they are not essential. The spirit of the Sharia with regards to needs and comforts is summed up in the Qur’an, “He has not placed any hardship for you in religion,” (22:87) And, “God does not seek to place a burden on you, but that He purify you and perfect His grace upon you, that you may give thanks.” (5:6)

Therefore, everything that ensures human happiness, within the spirit of Divine Guidance, is permitted in the Shariah.

Sources of the Shariah

The primary sources of the Shariah are the Qur’an and the example of the Prophet Muhammad.

The Qur’an

The Qur’an was revealed to the Prophet gradually, over 23 years. The essence of its message is to establish the oneness of God and the spiritual and moral need of man for God. This need is fulfilled through worship and submission, and has ultimate consequences in the Hereafter.

The Qur’an is the word of God. Because of its inimitable style and eloquence, and, above all, the guidance and legal provisions it came with, it ensures the worldly and next-worldly welfare of humanity.

God Most High said, “Verily, this Qur’an guides to that which is best, and gives glad tidings to the believers who do good that theirs will be a great reward.” (Qur’an, 17:9) And, “There has come unto you light from God and a clear Book, whereby God guides those who seek His good pleasure unto paths of peace. He brings them out of darkness unto light by His decree, and guides them unto a straight path.” (Qur’an, 5:15)

The Prophetic example (Sunna)

The Prophet’s role was expounded in the Qur’an, “We have revealed the Remembrance [Qur’an] to you that you may explain to people that which was revealed for them.” (16:44)

This explanation was through the Prophet’s words, actions, and example. Following the guidance and the example of the Prophet was made obligatory, “O you who believe, obey God and obey the Messenger,” (4: 59) and, “Verily, in the Messenger of God you have a beautiful example for those who seek God and the Last Day, and remember God much.” The Prophet himself instructed, “I have left two things with you which if you hold on to, you shall not be misguided: the Book of God and my example.” [Reported by Hakim and Malik]

Derived sources

There are two agreed-upon derived sources of Shariah: scholarly consensus (ijma’) and legal analogy (qiyas).

Scholarly consensus (Ijma`)

The basis for scholarly consensus being a source of law is the Qur’anic command to resolve matters by consultation, as God stated, “Those who answer the call of their Lord, established prayer, and whose affairs are by consultation.” (42:38) Scholarly consensus is defined as being the agreement of all Muslim scholars at the level of juristic reasoning (ijtihad) in one age on a given legal ruling. Given the condition that all such scholars have to agree to the ruling, its scope is limited to matters that are clear according to the Qur’an and Prophetic example, upon which such consensus must necessarily be based. When established, though, scholarly consensus is decisive proof.

Legal analogy (Qiyas)

Legal analogy is a powerful tool to derive rulings for new matters. For example, drugs have been deemed impermissible, through legal analogy from the prohibition of alcohol that is established in the Qur’an. Such a ruling is based on the common underlying effective cause of intoxication.

Legal analogy and its various tools enables the jurists to understand the underlying reasons and causes for the rulings of the Qur’an and Prophetic example (sunna). This helps when dealing with ever-changing human situations and allows for new rulings to be applied most suitably and consistently.

Beyond ritualism

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The ultimate aim of those who submit to the Shariah is to express their slavehood to their Creator. But the Shariah does bring benefit in this world too.

This way has been indicated in a Divine statement conveyed by the Prophet.

My servant approaches Me with nothing more beloved to Me than what I have made obligatory upon him, and My servant keeps drawing nearer to Me with voluntary works until I love him. And when I love him, I am his hearing with which he hears, his sight with which he sees, his hand with which he seizes, and his foot with which he walks. If he asks Me, I will surely give to him, and if he seeks refuge in Me, I will surely protect him.

If the legal dimension of the Shariah gives Islam its form, the spiritual dimension is its substance. The spiritual life of Islam, and its goal, was outlined in the Divine statement (mentioned above).

The Prophet explained spiritual excellence as being, “To worship God as though you see Him, and if you see Him not, [know that] He nevertheless sees you.

The spiritual life of Islam is a means to a realization of faith and a perfection of practice. It is to seek the water that the Shariah is the clear path to, water that gives life to minds and souls longing for meaning.

It is this spiritual life, at its various levels, that attracts Muslims to their religion, its way of life, and to the rulings of the Shariah.

And those who believe are overflowing in their love of God.  (Qur’an 2:165)

Source:  BBC Religion and Ethics.

AND MUHAMMAD IS HIS MESSENGER: The Obligation to Love the Prophet (PBUH) and the Significance of Sending Prayers Upon Him | Nur Sacred Sciences

AND MUHAMMAD IS HIS MESSENGER: The Obligation to Love the Prophet (PBUH) and the Signifance of Sending Prayers Upon Him | Nur Sacred Sciences

It is reported that the Messenger of God (PBUH) said, “None of you truly believe until I have become more beloved to him than his father, his children and all of humankind.”  The Messenger of God (PBUH) also said, “Whoever possesses the following three qualities has tasted the sweetness of faith: the one for whom God and His Messenger are dearer than anything else,  [one] who loves a person and he loves him solely for God’s sake, and [one] who hates to revert to a state of disbelief as he hates to be thrown into the fire.”

In another hadith it is narrated, “We were with the Prophet and he took the hand of ‘Umar bin Al-Khattab. ‘Umar said to Him, “O Messenger of God, you are dearer to me than everything except my own self.” The Prophet said, “No, by Him in Whose Hand my soul is, (you will not have complete faith) until I am dearer to you than your own self.” Then ‘Umar said to him, “By God, it is now that you are dearer to me than my own self.” The Prophet said, “Now, O ‘Umar.”

As demonstrated in these hadiths and many others similar to it, loving the Messenger of God (PBUH) is a condition of faith (imān) and an indication of its genuineness.  This love engenders sincerity in our efforts to follow his (PBUH) example, facilitates the application of his (PBUH) teachings in our daily lives, and enables us to remain steadfast in walking on his (PBUH) straight path (al-ṣirāṭ al-mustaqīm), under the Prophetic banner.

Ḥasan al-Baṣrī relates that a group of individuals claimed to love God and so God tested their love by revealing the verses: “Say if you love God, then follow me and God will love you and forgive your sins [al-ʿImrān: 31].”  Al-Junayd said, “No one has reached God except through God.  And the path to reaching God is following the Chosen One (PBUH) (al-Muṣtafa).”  “Reaching God” (al-wuṣūl ilā Allāh) means, attaining a state in which God is pleased (marḍātillāh) with one.  It is based on this perspective that the Messenger of God (PBUH) said, “All of my community will enter Paradise except those who refuse.”  It was asked, “O Messenger of God, who refuses?”  He said, “Whoever obeys me will enter Heaven.  Whoever disobeys me has refused.”[1]

It is not possible for an individual to bring about a profound transformation of on an entire community as long as the members of that community do not feel a sense of love and respect for the one leading this change, as well as a willingness to accept his instructions and carry out his orders.  No amount of wealth or power can persuade a community to posses this sort of love, respect, and loyalty.  It is only a superior level of good character and refinement of the soul, as that possessed by our Prophet (PBUH), which can engender these emotions.

Indeed, the Prophet (PBUH) was not a wealthy or powerful figure who exercised his authority through force.  In fact, he lacked the material means that would have enabled him to have such power over men.  He used to tell his people in the words of the Qur’an, “Say, ‘I do not tell you I have the treasures of God, and I do not know the unseen.  And I do not tell you that I am an angel.  I only follow what has been revealed to me [al-Anʿām: 50].’”  Despite this fact, his Companions followed his commands and emulated his model to an extent that was unprecedented in the history of humanity.  The reason for this is clear and simple.  It is that the Messenger of God g was the object of their intense love for the sake of God.  History has not known a man who has overwhelmed hearts through his majesty and the nobility of his spirit as did the Messenger of God (PBUH).  His Companions used to say to him, “We do not say to you what the people of Mūsā said to Mūsā: ‘Go, you and your Lord and fight.  We are here leading [the way].  We fight on your right, on your left, in front of you, and behind you.”  As later proven by events, these were not mere empty words.  The Companions of the Prophet (PBUH) underwent the most excruciating difficulties and tests in which they demonstrated the sincerity of their commitment.  They sacrificed their lives, wealth, and family bonds for the sake of their faith to an extent that was never seen again after their era.

Examples of the Love of the Companions for Messenger of God (PBUH) in the Sīra

It is reported that in the battle of Uḥud, when attacking the Prophet (PBUH) the enemy forced him to fall into a ditch and his life was then endangered.  There was no way to save him from this situation except that a wall of human bodies was formed around the ditch.  The Companions competed with each other to do this.  They stood around the ditch and exposed themselves to the arrows of the enemy who sought to destroy this human fortress while another group extracted the Prophet (PBUH).  As a result, they were unable to cause any further harm to the Prophet (PBUH).  As the bodies of this human fortress would fall one after another, new men would rush to replace them.  May God’s mercy be upon all of them who taught us the true essence of loyalty and love for the Messenger (PBUH) through their actions.

Similarly, it is reported that a woman from the Anṣār came out after hearing that her father, brother, and husband had been slain on the Day of Uḥud.  She said, “What has happened to the Messenger of God?”  They said, “[He is] well.  Thanks be to God, he is as you would like him [to be].”  She said, “Show him to me so that I may look at him.”  After seeing him she said, “Every calamity after your [safety] is insignificant.”

When the pagans took Zayd b. Dathna (RA) out to execute him after he had been one of their prisoners, Abū Sufyān b. Ḥarb (he was still a pagan at this time) said, “I summon you by God O Zayd.  Would you prefer that Muḥammad was in your place today so that we execute him [instead] while you are with your family, safe from getting killed?”  Zayd h said to him, “By God, I would not wish for the Prophet to get pricked with a thorn in the place that he currently is [in exchange] for me to be sitting with my family.”  Abū Sufyān said, “By God, I did not see anybody who loves another person the way the Companions of Muḥammad love Muḥammad.”  Some reports state that this question was posed to Khubayb b. ʿAdī who replied, “I would not wish that a thorn prick his foot so that I may be saved.”[2]

The intense devotion of the Companions to the commands of the Messenger of God (PBUH) is also depicted in the incident of the “three who remained behind” from the battle of Tabūk.  When the Muslims were ordered not to speak to these three individuals, there was not a single person in the community who disobeyed, neither openly nor discretely.  As they would later recollect in their own words, the city became a ghost town for them in which there was not a single soul who would acknowledge their presence or return their greetings.

The Companions for the Prophet (PBUH) represented a model example of individuals for whom the God and His Messenger had become dearer to them than anything in their world and they became the ultimate manifestation of the reality of this love.  When ʿAlī (RA) was asked what their love for the Messenger (PBUH) was like he answered, “The Messenger of God (PBUH) was more beloved to us than our wealth, our children, our fathers and our mothers.  He was more beloved to us than cold water during intense thirst.”

ʿUrwa b. Masʿūd al-Thaqafī said to the pagans after negotiating with Prophet (PBUH) during Ḥudaybiya, “O people, by God I have served as a representative to kings.  I have been a representative to the Caesar, Kisra, and Najāshī.  By God, I have absolutely never seen a king whose people venerate him the way the Companions of Muḥammad venerate Muḥammad.  He does not spit except that it lands in the hand of one of them who rubs it on his face and his skin.  If he commands them, they race to fulfill his command.  If he makes ablutions, they fight with each other for the remains of its water.  If they speak, they lower their voices in his presence.  And they do not gaze at him intently out of reverence for him.”[3]

The Companions also realized that the objective in loving the Messenger of God (PBUH) was not simply to experience delight in his presence or to possess an emotional bond with him, but rather this love had to be manifested in their actions through the practice of self-discipline, submission, and following his teachings.  This is best illustrated in the words of Saʿd b. Muʿādh h in which he spoke on behalf of himself and the Anṣār to the Prophet (PBUH) before the Battle of Badr saying, “I speak on behalf of the Anṣār and answer on their behalf.  Traverse wherever you please. Attach the ropes of whom you please and break the ropes of whom you please.  Take from our properties whatever you please and give us whatever you please.  It is dearer to us that you take from us than you give to us.  You will not command us except that we will fulfill your command.  By God, even if you set forth until you reached the far off corners of Yemen ( al-bark min al-ghimd) we will go with you.  Even if you set off to the ocean to cross it, we will cross it with you.[4] On the Day of Khandaq they were working while chanting:

نَحنُ الذِينَ بَايَعُوا مُحَمَّداً         على الإسلاَمِ َمابقِينَا أَبَداً

We are those who pledged allegiance to the Muḥammad

We will forever remain on [the path of] Islam

Indeed, the Companions’ love for the Messenger of God (PBUH) expanded their horizons, enlivened their hearts, and enriched their souls.  They were utterly transformed from mediocrity into men and women of distinction and nobility, the likes of which history had never witnessed before.  They would be remembered as “lions in the daytime and monks at night,” in allusion to the firmness of their commitment to carrying the Prophetic message during their days coupled with their intense worship in the late hours of the night.  They preferred God over themselves and were prepared to give up all of the delights of the world for His sake.  One of them would leave the side of his bride to meet his death while fighting injustice for the sake of God, and do so without any discontent.  Another would break ties with his family and tribe in a society deeply rooted in familial and tribal affiliations, for the sake upholding his religious beliefs.  The transformation of heart these men and women underwent would empower them to exchange physical blood ties for the spiritual ties of faith.

The reality of the love of the Messenger of God (PBUH) is that it mobilizes its possessor to do what is pleasing to God.  The greater the intensity of this love in its possessor’s heart, the greater is his ability to do good works and become close to God.  This is why Abū Bakr al-Ṣiddīq (RA) as a result of the intensity of his love for the Prophet (PBUH) and his rigor in fulfilling his commands, became the most distinguished and highest ranking Companion of the Prophet (PBUH).  The Messenger of God (PBUH) once said about him, “The most distinguished person in his companionship to me and his material [assistance] is Abū Bakr.  If I were to take an intimate friend [khalīl] from my community it would be Abū Bakr.”[5] Even ʿUmar b. al-Khaṭṭāb (RA) could not attain his rank.  He used to strive in competing with him until he said one day, “By God, I cannot ever surpass him in anything.”

The Significance of Prayers Upon the Messenger [Peace and Blessings be Upon Him]

One of the indications of love for the Prophet (PBUH) is being abundant in sending prayers and blessings upon him, since this is a form of remembrance and the one who loves a person will remember him frequently.  In fact, the Prophet (PBUH) reminded us of this and encouraged us to send prayers upon him (PBUH).  Anas b. Mālik (RA) reports that the Messenger of God (PBUH) said, “Who sends prayers upon me once, God sends ten prayers upon him, erases from him ten sins, and increases him by ten degrees.”[6] It has also been reported on the authority of Abū Ṭalḥā al-Anṣārī (RA) that “The Messenger of God (PBUH) came one day with a smile on his noble face.  So we said, ‘O Messenger of God we see a smile on your face!’  He (PBUH) said, ‘An Angel approached me and told me, ‘O Muḥammad, will it please you [to know] that God says that nobody sends prayers upon you from your community except that I send ten prayers upon him?  Neither does anybody from your community send blessings upon you except that I send ten blessing upon him.’”[7] It is reported on the authority of Aws b. Aws (RA) saying that the Messenger of God (PBUH) said, “The most superior of your days are Fridays…so be abundant in sending prayers upon me for your prayers are presented to me.”[8] It is also reported on the authority of Ibn ʿAbbās (RA), “Who forgets to send prayers upon me, will err in his path to Heaven.”[9]

But what is the true meaning of prayers upon the Messenger (PBUH)?  It is a renewal of our connection to him combined with praise and gratitude.  In other words, through sending prayers upon him, the believers supplicate to God that He grant their Prophet the best state of affairs and the utmost of goodness, in return for all that he has made possible for us from the fruits of faith and has struggled for our well being.

God has commanded us in the Qur’an to send prayers upon the Prophet (PBUH) and has informed us that God the most Exalted, Himself and His angels send prayers upon the Prophet (PBUH).  He has similarly informed us that He and His angels also send prayers upon the believers.  So, what is meant by all of this?

Among the results of God sending prayers on the believers is that they receive divinely granted success (tawfīq) and blessings in their endeavors.  It is also a source of support from God and removes one out of states of uncertainty, fear, and anxiety into a state of steadfastness, serenity, and light, all stemming from God’s mercy and his bounty.  This is indicated in the elements of the following verses:



“God is the One who sends prayers upon you, as do the angels, to bring you out of darkness into the light for God is merciful to the believers.  Their greeting on the day they meet God will be peace and God has arranged a generous reward for them, [al-Aḥzāb: 43-4].”

These bounties are multiplied for the people of steadfast belief (ahl al-īmān) when they are confronted with hardships and tests related to themselves and their wealth.  Their certainty (yaqīn) is not shaken nor is their spiritual bond with God weakened.  They turn in submission to God as mentioned in the verse:


“They are the ones upon whom are prayers from their Lord and mercy and they are the ones who are guided, [al-Baqara: 157].”

If the patient believer is granted all of this provision from God in times of difficulty, then how much more would a believer who is striving to instill the Prophetic teachings and has dedicated his life to this aspiration receive?  How much greater would the divine support and protection be for the one whose greatest concern is to guide himself and others to the service of God and his greatest pleasure is derived through worshipping Him?  This is the true meaning of the verse:


“God and His Angels send prayers upon the Prophet.  O you who believe, invoke prayers upon him and greet him with a salutation of peace (al-Aḥzāb: 56).”

Thus prayers upon him are an affirmation of his message and the struggle to pass it on.  In addition, these greetings of love and reverence both strengthen and reinforce our loyalty to the Prophet who brought this important message.  One’s prayers upon the Messenger are in essence, the adhesive that bonds the shepherd to his flock thus guiding men and women to follow the path of God through the model of His Prophet (PBUH) and to remain steadfast on this road until one’s last days.

Finally, the repetition of ornate phrases or eloquent wording is not conditional for sending prayers upon the Prophet (PBUH).  What has been transmitted to us from the clear and easy wordings of prayers upon the Prophet (PBUH) will suffice.  What is important is the internal realization of the perfection of the Prophet (PBUH) and the recognition of the immensity of his struggle through which he obliterated the darkness of disbelief and established the belief in the One God on the earth.

Hence, this is the true meaning of sending prayers upon the Prophet and the wisdom behind the many Qur’anic injunctions and Prophetic traditions that urge us to do so; of which we have only mentioned a few.

Let us finish by recalling the following hadith on the authority of ʿAbd al-Raḥmān b. Samura (RA) saying that the Messenger of God (PBUH) came out one day and said, “Yesterday I saw [something] astonishing …I saw a man from my community who was dragging himself on the ṣirāṭ [bridge over hellfire in the hereafter] one time and crawling another time, then the prayers he sent upon me took him by the hand and made him firm on the ṣirāṭ until he crossed it.”  Also, Abū Hurayra (RA) reported saying, “The Messenge of God (PBUH) said: ‘Do not make your houses like graves and do not make my grave a place of celebration.  And send prayers upon me for your prayers reach me wherever you are.”[10]

Finally, it is reported that Abū Sulaymān al-Darānī said: “Whoever wishes to ask God for a need should be abundant in sending prayers upon the Prophet (PBUH).  Then he should ask for his need and close with sending prayers upon the Prophet (PBUH).  This is because God accepts the two prayers [upon the Prophet] and He is far too generous to ignore what is between them.”

For more excellent articles, see: Nur Foundation for Sacred Sciences (

[1] Ṣaḥīḥ al-Bukhārī : vol. vi/Kitāb Iʿtiṣām bi al-kitābi wa al-sunna 99, Bāb 2/h.6851

[2] Majmaʿ al-zawāʾid: vol. vi, p. 200.

[3] Ṣaḥīḥ al-Bukhārī: vol. ii, Kitāb al-shurūṭ 58-Bāb 15/h.2581.

[4] Sīrat Ibn Hishām: vol. ii/253, Dalāʾil al-nubuwwa li al-Bayhaqī: vol. iii/106.

[5] Ṣaḥīḥ al-Bukhārī: vol.i, Abwāb al-masājid 11-Bāb 46/h.454.

[6] Sunan al-Nasāʾī: vol. ii, p. 50—Kitāb al-sahū-bāb al-faḍl fī al-ṣalāti ʿalā al-nabī.

[7] Sunan al-Nasāʾī: vol.iii, p. 44-Kitāb al-sahū faḍl al-taslīm ʿalā al-nabī

[8][8] Sunan al-Nasāʾi: vol.iii, p. 91—Kitāb al-sahū-ikthār al-ṣalātī ʿala al-nabī yawm al-jumuʿa.

[9] Sunan Ibn Māja: vol.i/Kitāb iqāmat al-ṣalāh 5—bāb 25/h. 908.

[10] Sunan Abū Dāwūd: vol.ii/Kitāb al-manāsik 5, bāb 100/h.2042.

Virtue of Sending Blessings Upon the Messenger of Allah – Imam al-Haddad

Virtue of Sending Blessings Upon the Messenger of Allah – Tasawwuf – Articles – – Knowledge and Realisation: “As for salutation upon the

Messenger of Allah, may Allah bless him and grant him peace, its virtue is great and benefit in this world and the hereafter for those who are excessive in it are plenty. Allah the Exalted said: ‘Indeed Allah and His angles confer blessings upon the Prophet, O believers! Confer blessings upon him and salute him with a worthy salutation’ [33:56]

Virtue of Sending Blessings Upon the Messenger of Allah
Imam al-Habib `Abdullah al-Haddad

Source: – Knowledge and Realisation

Comprehensive Prophetic Supplication for the Good of This Life and The Next, and Protection from all Harm

In the Name of Allah, the Benevolent, the Merciful

Muhammad in Green.jpg

The Prophetic Companions Ammar ibn Yasir (Allah be pleased with him) once led a group in prayer, and made his prayer brief. He then felt as though they were critical of him (regarding praying briefly), so he asked them, “Did I not perform its bowing and prostration fully?” They said, “Indeed, you did.”


He said to then, “I made supplication in it with a supplication that the Prophet (Allah bless him and give him peace) used to use:


Allah, by Your knowledge of the unseen and Your power over all creation, give me life as long as You know that life is best for me; and make me die when You know that death is best for me.


Allah, I ask You for reverent awe in absence and presence, and for true speech in contentment and in anger.


I ask You for blessing that isn’t exhausted, and joy of the eye that is unending. I ask You for contentment with destiny, for ease of life after death, for the joy of beholding Your Countenance, and for longing to meet You.


And I seek refuge in You from hardship that harms and tribulations that misguide.


Allah, adorn us with the with the raiment of faith, and make us of those guided and guiding.” [Related by Imam Nasa’i; sahih]


صلى عمار بن ياسر بالقوم صلاة أخفها ، فكأنهم أنكروها ! فقال : ألم أتم الركوع والسجود ؟ قالوا : بلى ، قال : أما أني دعوت فيها بدعاء ، كان النبي صلى الله عليه وسلم يدعو به : اللهم بعلمك الغيب ، وقدرتك على الخلق ، أحيني ما علمت الحياة خيرا لي ، وتوفني إذا علمت الوفاة خيرا لي ، اللهم وأسألك خشيتك في الغيب والشهادة ، وكلمة الإخلاص في الرضا والغضب ، وأسألك نعيما لا ينفد ، وقرة عين لا تنقطع ، وأسألك الرضاء بالقضاء ، وبرد العيش بعد الموت ، ولذة النظر إلى وجهك ، والشوق إلى لقائك ، وأعوذبك من ضراء مضرة ، وفتنة مضلة ، اللهم زينا بزينة الإيمان ، واجعلنا هداة مهتدين


Dua for protection.jpg





Faraz Rabbani