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Love Of The Prophet And Following His Example – Shaykh Gibril Haddad

Love Of The Prophet

 

 

1. The Obligation to Increase the Love and Honor of the Prophet 

Allah asks the Prophet  to remind his Nation that it is essential for those who claim to love God, to love His Prophet  :

“Say to them: If you love God, follow (and love and honor) me, and God will love you” (3:31). [see also (2)]

This obligation to love the Prophet  means to obey him, to remember him, to follow his example, and to be proud of him as Allah is proud of him, since Allah has boasted about him in His Holy Book by saying:

“Truly you are of a magnificient character” (al-Qalam 4).

. Love of the Prophet  is what differentiates the believers in the perfection of their imaan. In an authentic hadith related in Bukhari and Muslim, the Prophet  said:

“None of you believes until he loves me more than he loves his children, his parents, and all people.” In another hadith in Bukhari he said: “None of you believes until he loves me more than he loves himself.”

Perfection of faith is dependent on love of the Prophet  because Allah and His angels are constantly raising his honor, as is meant in the verse:

“Allah and His angels are praying on the Prophet”  (33:56).

The Divine order that immediately follows in the verse:

“O believers, pray on him,”

makes it clear that the quality of being a believer is dependent on and manifested by praying on the Prophet.

O Allah! Send peace and blessings on the Prophet, his family, and his companions. see also (3) .

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2. Allah Said: Invoke Blessings on the Prophet 

We are encouraged to pray on the Prophet  and to praise him, which is an obligation on us through Allah’s order in the verse:

“Allah and His angels are praying on (and praising) the Prophet  ;
O believers! pray on (and praise) him and send him utmost greetings” (al-Ahzab 56).
see also (1)

3. Allah Said: Rejoice in the Prophet 

To express happiness for the Prophet  coming to us is an obligation given by Allah through Qur’an, as Allah said in Qur’an:

“Of the favor and mercy of Allah let them rejoice” Sura Yunus (10) 58

This order came because joy makes the heart grateful for the mercy of Allah. And What greater mercy did Allah give than the Prophet himself  , of whom Allah says,

“We did not send you except as a mercy to human beings” (Al-Anbiya’ 107).

Because the Prophet  was sent as a mercy to all mankind, it is incumbent not only upon Muslims, but upon all human beings to rejoice in his person. Unfortunately, today too, there are some people who reject Allah’s order to rejoice in His Prophet  .

4. The Obligation to Know Sira and Imitate Its Central Character

We are asked to know about our Prophet , about his life, about his miracles, about his birth, about his manners, about his faith, about his signs (ayat wa dala’il), about his seclusions, about his worship, and is not this knowledge an obligation for every Muslim? What is better than acquiring knowledge of his life? This will make Allah happy with us because then we will be able to know the Prophet  better, and be readier to take him as an example for ourselves, to correct ourselves, and to imitate him and thus gain salvation in this life and in the next.

5. Who was our Beloved Prophet  ?

The Prophet Allah, Rasulullah  was neither tall nor was he short (he was of medium stature). In complexion, he was neither very white like lime, nor very dark, nor brown which results in darkness (he was illuminant, more luminous than even the full moon on the 14th night). The hair of Rasulullah  was neither very straight nor very curly (but slightly wavy). When he attained the age of forty, Allah Most High granted him nubuwwah (prophethood). He lived for ten years in Makkah (see commentary) and in Madinah for ten years. He  passed away at the age of sixty years. At that time there were not more than twenty white hair on his mubaarak head and beard” Anas (r) reported it.

Commentary at jamiat.org.za

6. The Danger of Opposing His Command

Opposing his command and changing his sunna is misguidance and innovation. It is threatened by Allah with utter privation and punishment. Allah says:

“Whoever splits from the Messenger  after the guidance is clear to him and follows other than the path of the believers, We shall entrust him to what he has turned to and expose him unto Hell – an evil retreat!” Sura Women (4) 115

The Prophet  said: “Anyone who dislikes my sunna is not of me.”

(Bukhari and Muslim)

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7. Additional Proofs
(1) Concerning Respect and Love For The Prophet 

The Community [of Muslim Scholars] is unanimous concerning the obligation to magnify and exalt the Prophet  , his Family, and his Companions. It was the practice of the Pious Predecessors and the Imams of the past that whenever the Prophet  was mentioned in their presence they were seized by reverence, humbleness, stillness, and dignity.
Ja’far ibn Muhammad ibn ‘Ali ibn al-Husayn ibn ‘Ali ibn Abi Talib (this is Ja’far al-Sadiq) would turn pale whenever he heard the Prophet  mentioned. Imam Malik would not mention a hadith except in a state of ritual purity. ‘Abd al-Rahman ibn al-Qasim ibn Muhammad ibn Abu Bakr al-Siddiq would turn red and stammer whenever he heard the Prophet mentioned  .
As for ‘Amir ibn ‘Abd Allah ibn al-Zubayr ibn al-‘Awamm al-Asadi (one of the early sufis), he would weep until his eyes had no tears left in them. When a hadith was mentioned in their presence they would lower their voices. Malik said: “His sacredness (hurmat in death is as his inviolability in life.”

The Mathematician Abu al-‘Abbas Ahmad ibn al-Khatib, also known as Ibn Qunfudh al-Qusantini al-Maliki (d. 810 H) in his book “Wasilat al-islam bi al-nabi ‘alayhi al-salat wa al-salam” (The Means to Islam Through the Prophet ; Beirut: Dar al-gharb al-islami, 1404/1984 p. 145-146.)      

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(2) Even Love of the Companions Is a Sign of Belief

Another hadith which shows that even love of the companions of the Prophet  , such as Abu Hurayra is a sign of belief, according to the exact wording of the Prophet  that Allah make Abu Hurayra beloved to the believers.

Abu Hurayra gave the following account of his mother’s conversion:

I came to the Prophet  weeping one day and said: “O Messenger of Allah, I have been inviting my mother to Islam and she has been refusing. Today I asked her again, and she said something about you which I hated to hear. Ask Allah to guide Abu Hurayra’s mother!” Whereupon the Prophet  said: “O Allah! Guide Abu Hurayra’s mother.”
Then I returned home cheered up by the Prophet’s  supplication. When I arrived at the door of the house I found it closed. Hearing my footsteps, my mother said: “Abu Hurayra, do not come in yet.” I could hear the sound of water. She washed herself and wore her robe (dir’) and headcover (khim_r) then she opened the door and said: “Abu Hurayra! I bear witness that there is no God but Allah and that Muhammad is Allah’s servant and messenger!”
I returned at once to the Prophet , weeping for joy, and said to him: “O Messenger of Allah, good news! Allah has answered your request and guided my mother!” He glorified and praised Allah, thanking Him and saying good things. I said: “O Messenger of Allah! Ask Allah that He make me and my mother beloved to his believing servants and that He make them beloved to us.”
The Prophet  said: “O Allah! Make Your little servant here – meaning Abu Hurayra – and his mother beloved to Your believing servants, and make the believers beloved to the two of them.” Not one believer is brought into existence who hears about me without seeing me except he loves me.

Narrated by Muslim and Ahmad. Also Ibn Hajar in al-Isaba (7:435, 7:512) and others.

This hadith is similar to another sound hadith of the Prophet  addressing the Commander of the Believers ‘Ali ibn Abi Talib (r):

“None loves you except a believer, and none hates you except a hypocrite.” Narrated by Muslim, al-Nasa’i, and Ahmad      

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(3) Another hadith emphasizing to increase our Love for Allah(ta’âla) and his Messenger 

A man asked the Prophet  about the Hour (i.e. Day of Judgment) saying, “When will the Hour be?” The Prophet  said, “What have you prepared for it?” The man said, “Nothing, except that I love Allah and His Apostle. ” The Prophet  said, “You will be with those whom you love.” We had never been so glad as we were on hearing that saying of the Prophet (i.e., “You will be with those whom you love.”) Therefore, I love the Prophet  , Abu Bakr and ‘Umar, and I hope that I will be with them because of my love for them though my deeds are not similar to theirs. Anas narrated it. Comment (4)     

(4) The above is elucidated by the following hadiths:

“Among those of my Community who love me most intensely are certain people who will come after me and who would give away their family and property in exchange for seeing me.” Muslim narrated it in his Sahih, book of “Paradise and its bliss and people.”

A man came to the Prophet  and said: “Messenger of Allah, I love you more than my family and my possessions. I remember you and I cannot wait until I can come and look at you. I remember that I will die and you will die and I know that when you enter the Garden, you will be raised up high with the Prophets. When I enter it, I will not see you.” Allah then revealed:

“Whoever obeys Allah and the Messenger, they are with those whom He has favored: the Prophets (peace be upon them all), the True Saints, the Martyrs, and the Righteous. Ah! What an excellent company.” (4:69)

The Prophet  called the man and recited the verse to him.

Tabarani and Ibn Mardawayh narrated it from A’isha and Ibn ‘Abbas, and Qadi ‘Iyad cited it in al-Shifa’ as well as Ibn Kathir in his Tafsir (1:310) and al-Baghawi in his.

It is further elucidated by the hadith of ‘Umar …

… whereby a man was punished by the Prophet  because of wine-drinking. One day when he was brought to him and he gave orders and had him beaten, one of those present said: “O Allah, curse him. How often he is brought!” The Prophet  said: “Do not curse him. I swear by Allah that I know he loves Allah and His Messenger.” (Al-Bukhari)

 

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Other related texts on the Prophet MHMD :

– From The Life Of Prophet Mohammed
– The Prophet – A Mercy to the Worlds MHMD
– The Light of the Prophet, GF Haddad
– On Loving the Prophet 
– The Prophetic Title: “Best Of Creation”
– The Prophet in Barzakh MHMD
– On the Life of the Prophet in His Grave
– The Names Of The Prophet
– The Farewell Speech of the Prophet MHMD

Some external links:

– On the Necessity of Loving the Prophet, Ash-Shifa’ by Qadi ‘Iyad
– On the necessity to love the Prophet
– ISLAM, The Light of My Life by M. H. Durrani; Story of the conversion
to Islam of a Christian preacher and his love for the Holy Prophet 

 

The Prophet Muhammad’s Love, Concern, & Kindness for Children

 

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The Prophet’s Love and Kindness for Children

 

The Prophet Muhammad (peace and blessings be upon him) was very kind to children and loved them.

 

Children Hands.jpgHe would stroke their heads out of love and would pray for their good in life.

 

Whenever the children came near to him he would pick them up in his arms and fondle them with great love.

 

Sometimes he would bring out his tongue before the child and the child would become cheerful and laugh.

 

If he was lying down, he would make a child sit on the soles of his feet or on his chest.

 

If several children were there, he would make them fall in a row and would himself sit stretching out his arms and would say, “Run up to me, who touches me first, will get a prize. “The children would come running to him. Some would fall on his chest, some would fall on his belly. He would embrace them and kiss them. [Khasail-I-Nabawi]

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When the Prophet (Allah bless him and give him peace) Passed by Children

 

Whenever the Prophet Muhammad (peace and blessings be upon him) passed by children, he would salute them, put his hands on their heads and pick up the small ones in his arms.

 

On seeing a mother loving her baby, he would be deeply affected.

 

When discussing mother’s love he would say, “Whomsoever ALLAH favors with children and he loves them as also fulfils his obligations towards them, then he would remain safe from the hell fire.

 

If while returning from a journey, the Prophet Muhammad (peace and blessings be upon him) met children on the way, he would pick them up affectionately and get them seated before or behind himself on his mount.

 

Children also loved him much. No sooner than they saw him, they would run up to him. He would pick up each one of them, kiss him and give him something like dates or fresh fruit or some other nice thing to eat. If the baby of a woman saying prayer in his leadership started crying he would shorten the prayer in order to relieve the mother from her distraction. [Khasail-e-Nabawi]

 

Source: http://www.readislamicbooks.com/chit-chat.html

The Description of the Prophet Muhammad by Athar Husain

The Description of the Prophet Muhammad by Athar Husain

Appearance

Muhammad (pbuh) was of a height a little above the average. He was of sturdy build with long muscular limbs and tapering fingers. The hair of his head was long and thick with some waves in them. His forehead was large and prominent, his eyelashes were long and thick, his nose was sloping, his mouth was somewhat large and his teeth were well set. His cheeks were spare and he had a pleasant smile. His eyes were large and black with a touch of brown. His beard was thick and at the time of his death, he had seventeen grey hairs in it. He had a thin line of fine hair over his neck and chest. He was fair of complexion and altogether was so handsome that Abu Bakr composed this couplet about him:

“As there is no darkness in the moonlit night so is Mustafa, the well-wisher, bright.”

His gait was firm and he walked so fast that others found it difficult to keep pace with him. His face was genial but at times, when he was deep in thought, there there were long periods of silence, yet he always kept himself busy with something. He did not speak unnecessarily and what he said was always to the point and without any padding. At times he would make his meaning clear by slowly repeating what he had said. His laugh was mostly a smile. He kept his feelings under firm control – when annoyed, he would turn aside or keep silent, when pleased he would lower his eyes [Tirmidhi].

Dress

His dress generally consisted of a shirt, tamad (trousers), a sheet thrown round the shoulders and a turban. On rare occasions, he would put on costly robes presented to him by foreign emissaries in the later part of his life. [Ahmed, Musnad, Hafiz Bin Qayyim]

His blanket had several patches. [Tirmidhi] He had very few spare clothes, but he kept them spotlessly clean. [Bukhari] He wanted others also to put on simple but clean clothes. Once he saw a person putting on dirty clothes and remarked,

Why can’t this man wash them. [Abu Dawood]

On another occasion he enquired of a person in dirty clothes whether he had any income. Upon getting a reply in the affirmative, he observed,

When Allah has blessed you with His bounty, your appearance should reflect it.” [Abu Dawood]

He used to observe:

“Cleanliness is piety.”

Mode of Living

His house was but a hut with walls of unbaked clay and a thatched roof of palm leaves covered by camel skin. He had separate apartments for his wives, a small room for each made of similar materials. His own apartment contained a rope cot, a pillow stuffed with palm leaves , the skin of some animal spread on the floor and a water bag of leather and some weapons. These were all his earthly belongings, besides a camel, a horse, and an ass and some land which he had acquired in the later part of his life. [Bukhari, Muslim, Abu Dawood] Once a few of his disciples, noticing the imprint of his mattress on his body, wished to give him a softer bed but he politely declined the offer saying,

“What have I to do with worldly things. My connection with the world is like that of a traveller resting for a while underneath the shade of a tree and then moving on.”

Amr Ibn Al-Harith, a brother-in-law of the Prophet (pbuh), says that when the Prophet died, he did not leave a cent, a slave man or woman, or any property except his white mule, his weapons and a piece of land which he had dedicated for the good of the community. [Sahih Bukhari]

He advised the people to live simple lives and himself practised great austerities. Even when he had become the virtual king of Arabia, he lived an austere life bordering on privation. His wife A’isha (ra) says that there was hardly a day in his life when he had two square meals. [Sahih Muslim] When he died there was nothing in his house except a few seeds of barley left from a mound of the grain obtained from a Jew by pawning his armour. [Sahih Bukhari]

He had declared unlawful for himself and his family anything given by the people by way of Zakat or sadaqa (types of charity). He was so particular about this that he would not appoint any member of his family as a Zakat collector. [Sahah-Kitab Sadqat]

His Manners and Disposition

By the grace of Allah, you are gentle towards the people; if you had been stern and ill-tempered, they would have dispersed from round about you” [Qur’an 3:159]

About himself the Prophet (pbuh) said

Allah has sent me as an apostle so that I may demonstrate perfection of character, refinement of manners and loftiness of deportment.” [Muwatta; Musnad; Mishkat]

By nature he was gentle and kind-hearted, always inclined to be gracious and to overlook the faults of others. Politeness and courtesy, compassion and tenderness, simplicity and humility, sympathy and sincerity were some of the keynotes of his character. In the cause of right and justice he could be resolute and severe but more often than not, his severity was tempered with generosity. He had charming manners which won him the affection of his followers and secured their devotion. Though virtual king of Arabia and an apostle of Allah, he never assumed an air of superiority. Not that he had to conceal any such vein by practice and artifice — with fear of Allah, sincere humility was ingrained in his heart. He used to say,

I am a Prophet of Allah but I do not know what will be my end. [Sahih Bukhari]

In one of his sermons calculated to instil the fear of Allah and the day of reckoning in the hearts of men, he said,

“O people of Quraish be prepared for the hereafter, I cannot save you from the punishment of Allah; O Bani Abd Manaf, I cannot save you from Allah; O Abbas, son of Abdul Mutalib, I cannot protect you either; O Fatima, daughter of Muhammad, even you I cannot save.” [Sahahin]

He used to pray, O Allah! I am but a man. If I hurt any one in any manner, then forgive me and do not punish me.” [Ahmed, Musnad]

He always received people with courtesy and showed respect to older people and stated: To honour an old man is to show respect to Allah.”

He would not deny courtesy even to wicked persons. It is stated that a person came to his house and asked permission for admission. The Prophet (pbuh) remarked that he was not a good person but might be admitted. When he came in and while he remained in the house, he was shown full courtesy. When he left A’isha (ra) said, “You did not think well of this man, but you treated him so well.” The Prophet (pbuh) replied, He is a bad person in the sight of Allah who does not behave courteously and people shun his company because of his bad manners.” [Sahih Bukhari]

He was always the first to greet another and would not withdraw his hand from a handshake till the other man withdrew his. If one wanted to say something in his ears, he would not turn away till one had finished. [Abu Dawud, Tirmidhi] He did not like people to get up for him and used to say, Let him who likes people to stand up in his honour, he should seek a place in hell.” [Abu Dawud]

He would himself, however, stand up when any dignitary came to him. He had stood up to receive the wet nurse who had reared him in infancy and had spread his own sheet for her. His foster brother was given similar treatment. He avoided sitting at a prominent place in a gathering, so much so that people coming in had difficulty in spotting him and had to ask which was the Prophet (pbuh). Quite frequently uncouth, Bedouins accosted him in their own gruff and impolite manner but he never took offence. [Abu Dawud]

He used to visit the poorest of ailing persons and exhorted all Muslims to do likewise. [Sahih Bukhari] He would sit with the humblest of persons saying that righteousness alone was the criterion of one’s superiority over another. He invariably invited people be they slaves, servants or the poorest believers, to partake with him of his scanty meals. [Tirmidhi]

Whenever he visited a person he would first greet him and then take his permission to enter the house. He advised the people to follow this etiquette and not to get annoyed if anyone declined to give permission, for it was quite likely the person concerned was busy otherwise and did not mean any disrespect. [Ibid.]

There was no type of household work too low or too undignified for him. A’isha (ra) has stated,

“He always joined in household work and would at times mend his clothes, repair his shoes and sweep the floor. He would milk, tether, and feed his animals and do the household shopping.” [Qazi Iyaz: Shifa; Sahih Bukhari]

He would not hesitate to do the menial work of others, particularly of orphans and widows. [Nasi, Darmi] Once when there was no male member in the house of the companion Kabab Bin Arat who had gone to the battlefield, he used to go to his house daily and milk his cattle for the inhabitants [Ibn Saad ]

Children

He was especially fond of children and used to get into the spirit of childish games in their company. He would have fun with the children who had come back from Abyssinia and tried to speak in Abyssinian with them. It was his practice to give lifts on his camel to children when he returned from journeys. [Sahih Bukhari] He would pick up children in his arms, play with them, and kiss them. A companion, recalling his childhood, said,

“In my childhood I used to fell dates by throwing stones at palm trees. Somebody took me to the Prophet (pbuh) who advised me to pick up the dates lying on the ground but not to fell them with stones. He then patted me and blessed me.” [Abu Dawud]

Daily Routine

On the authority of Ali, Tirmidhi has recorded that the Prophet (pbuh) had carefully apportioned his time according to the demands on him for:

  1. offering worship to Allah
  2. public affairs, and
  3. personal matters.

After the early morning prayers he would remain sitting in the mosque reciting praises of Allah till the sun rose and more people collected. He would then preach to them. After the sermons were over, he would talk genially with the people, enquire about their welfare and even exchange jokes with them. Taxes and revenues were also distributed at this time [Sahih Muslim Tirmidh] He would then offer chaste prayers and go home and busy himself with. household work. [Bukhari, Muslim, Tirmidhi] He would again return to the mosque for the midday and afternoon prayers, listen to the problems of the people and give solace and guidance to them. After the afternoon prayers, he would visit each of his wives and, after the evening prayers, his wives would collect at one place and he would have his dinner (Muslim, Sahih Muslim). After the night prayers, he would recite some Suras of the Qur’an and before going to bed would pray:

O Allah, I die and live with thy name on my lips.

On getting up he would say,

All praise to Allah Who has given me life after death and towards Whom is the return.”

He used to brush his teeth five times a day, before each of the daily prayers. After midnight, he used to get up for the tahajjudprayers which he never missed even once in his life. [Sahih Bukhari] He was not fastidious about his bed — sometimes he slept on his cot, sometimes on a skin or ordinary mattress, and sometimes on the ground (Zarqani).

On Friday he used to give sermons after the weekly “Jummah” prayers. He was not annoyed if anyone interrupted him during the sermons for anything. It is stated that once, while he was delivering his sermon, a Bedouin approached him and said, “O messenger of Allah, I am a traveller and am ignorant of my religion.” The Prophet (pbuh) got down from the pulpit, explained the salient features of Islam to him and then resumed the sermon. [Tirmidhi]

On another occasion his grandson Hussein, still a child, came tumbling to him while he was delivering a sermon. He descended and took him in his lap and then continued the sermon. [Ibid.]

Trust in Allah

Muhammad (pbuh) preached to the people to trust in Allah (swt). His whole life was a sublime example of the precept. In the loneliness of Makkah, in the midst of persecution and danger, in adversity and tribulations, and in the thick of enemies in the battles of Uhud and Hunain, complete faith and trust in Allah (swt) appears as the dominant feature in his life. However great the danger that confronted him, he never lost hope and never allowed himself to be unduly agitated. Abu Talib knew the feelings of the Quraish when the Prophet (pbuh) started his mission. He also knew the lengths to which the Quraish could go, and requested the Prophet (pbuh) to abandon his mission, but the latter calmly replied,

Dear uncle, do not go by my loneliness. Truth will not go unsupported for long. The whole of Arabia and beyond will one day espouse its cause.” [Ibn Hisham, Sirat-ur-Rasul]

When the attitude of the Quraish became more threatening, Abu Talib again begged his nephew to renounce his mission but the Prophet’s (pbuh) reply was:

O my uncle, if they placed the sun in my right hand and the moon in my left, to force me to renounce my work, verily I would not desist therefrom until Allah made manifest His cause, or I perished in the attempt.” [Ibid.]

To another well-wisher, he said,

Allah will not leave me forlorn.”

A dejected and oppressed disciple was comforted with the words:

By Allah, the day is near when this faith will reach its pinnacle and none will have to fear anyone except Allah.” [Sahih Bukhari]

It was the same trust in Allah (swt) which emboldened the Prophet (pbuh) to say his prayers openly in the haram in the teeth of opposition. The Quraish were once collected there and were conspiring to put an end to his life when he next entered the haram.His young daughter Fatima, who happened to overhear their talk rushed weeping to her father and told him of the designs of the Quraish . He consoled her, did his ablutions and went to the Ka’bah to say prayers. There was only consternation among the Quraish when they saw him. [Ahmed, Musnad]

Then leaving his house for Madinah he asked Ali (ra) to sleep on his bed and told him,

Do not worry, no one will be able to do you any harm.(Tabari, Ibn Hisham)

Even though the enemies had surrounded the house, he left the house reciting the Quranic verse:

“We have set a barricade before them and a barricade behind them and (thus) have covered them so that they see not.[Qur’an 36:9]

Abu Bakr was frightened when pursuers came close to the cavern in which he and Prophet Muhammad (pbuh) were hiding during their flight, but the Prophet (pbuh) heartened him,

Grieve not. Allah is with us.

A guard was kept at the Prophet’s house in Madinah because of the danger that surrounded him but he had it withdrawn when the Quranic verse was revealed:

Allah will protect you from the people.”  [Qur’an 5:67]

A man was caught waiting in ambush to assault the Prophet (pbuh) but he was directed to be released with the words,

Even if this man wanted to kill me, he could not.” [Ahmed, Musnad]

A Jewess from Khaibar had put poison in the Prophet’s (pbuh) food. He spat it out after taking a morsel but a disciple who had his fill died the next day. The Jewess was brought before the prophet (pbuh) who questioned her:

Why did you do this?” “To kill you,” was her defiant reply. She was told, “Allah would not have allowed you to do it.” [Sahih Muslim]

In the battle of Uhud when the rear guard action of the Makkan army had disorganized the Muslim army and had turned the tables, the Prophet (pbuh) stood as firm as a rock even though he had suffered personal injuries. When Abu Sufyan taunted the Muslims and shouted “Victory to hubal!” (hubal was one of their idols), the Prophet (pbuh) asked Umar (ra) to shout back, “Allah is our protector and friend. You have no protector and friend. Allah is Great, Magnificent.” [Ibn Hisham]

Again in the battle of Hunain, when the unexpected assault of the army had swept the Muslim force off its feet and a defeat seemed imminent, the Prophet (pbuh) did not yield ground. With trust in Allah (swt) he showed such courage that the Muslim army rallied behind him to win a signal victory.

Justice

The Prophet (pbuh) asked people to be just and kind. As the supreme judge and arbiter, as the leader of men, as generalissimo [head commaner and chief] of a rising power, as a reformer and apostle, he had always to deal with men and their affairs. He had often to deal with mutually inimical and warring tribes when showing justice to one carried the danger of antagonizing the other, and yet he never deviated from the path of justice. In administering justice, he made no distinction between believers and nonbelievers, friends and foes, high and low. From numerous instances reported in the traditions, a few are given below.

Sakhar, a chief of a tribe, had helped Muhammad (pbuh) greatly in the siege of Taif, for which he was naturally obliged to him. Soon after, two charges were brought against Sakhar: one by Mughira of illegal confinement of his (Mughira’s) aunt and the other by Banu Salim of forcible occupation of his spring by Sakhar. In both cases, he decided against Sakhar and made him undo the wrong. [Abu Dawud]

Abdullah Bin Sahal, a companion, was deputized to collect rent from Jews of Khaibar. His cousin Mahisa accompanied him but, on reaching Khaibar, they had separated. Abdullah was waylaid and done to death. Mahisa reported this tragedy to the Prophet (pbuh) but as there were no eye-witnesses to identify the guilty, he did not say anything to the Jews and paid the blood-money out of the state revenues. [Sahih Bukhari]

A woman of the Makhzoom family with good connections was found guilty of theft. For the prestige of the Quraish, some prominent people including Asmaa Bin Zaid interceded to save her from punishment. The Prophet (pbuh) refused to condone the crime and expressed displeasure saying,

Many a community ruined itself in the past as they only punished the poor and ignored the offences of the exalted. By Allah, if Muhammad’s (My) daughter Fatima would have committed theft, her hand would have been severed.”[Sahih Bukhari]

The Jews, in spite of their hostility to the Prophet (pbuh), were so impressed by his impartiality and sense of justice that they used to bring their cases to him, and he decided them according to Jewish law. [Abu Dawud]

Once, while he was distributing the spoils of war, people flocked around him and one man almost fell upon him. He pushed the men with a stick causing a slight abrasion. He was so sorry about this that he told the man that he could have his revenge, but the man said, “O messenger of Allah, I forgive you.” [Abu Dawud]

In his fatal illness, the Prophet (pbuh) proclaimed in a concourse assembled at his house that if he owed anything to anyone the person concerned could claim it; if he had ever hurt anyone’s person, honour or property, he could have his price while he was yet in this world. A hush fell on the crowd. One man came forward to claim a few dirhams which were paid at once. [Ibn Hisham]

Equality

Muhammad (pbuh) asked people to shun notions of racial, family or any other form of superiority based on mundane things and said that righteousness alone was the criterion of one’s superiority over another. It has already been shown how he mixed with everyone on equal terms, how he ate with slaves, servants and the poorest on the same sheet (a practice that is still followed in Arabia), how he refused all privileges and worked like any ordinary labourer. Two instances may, however, be quoted here:

Once the Prophet (pbuh) visited Saad Bin Abadah. While returning Saad sent his son Quais with him. The Prophet (pbuh) asked Quais to mount his camel with him. Quais hesitated out of respect but the Prophet (pbuh) insisted: “Either mount the camel or go back.” Quais decided to go back. [Abu Dawood]

On another occasion he was travelling on his camel over hilly terrain with a disciple, Uqba Bin Aamir. After going some distance, he asked Uqba to ride the camel, but Uqba thought this would be showing disrespect to the Prophet (pbuh). But the Prophet (pbuh) insisted and he had to comply. The Prophet (pbuh) himself walked on foot as he did not want to put too much load on the animal. [Nasai]

The prisoners of war of Badr included Abbas, the uncle of the Prophet (pbuh). Some people were prepared to forgo their shares and remit the Prophet’s (pbuh) ransom but he declined saying that he could make no distinctions. [Sahih Bukhari]

During a halt on a journey, the companions apportioned work among themselves for preparing food. The Prophet (pbuh) took upon himself the task of collecting firewood. His companions pleaded that they would do it and that he need not take the trouble, but he replied,

It is true, but I do not like to attribute any distinction to myself. Allah does not like the man who considers himself superior to his companions.” [Zarqani, Vol. 4 pg. 306)]

Kindness to Animals

The Prophet (pbuh) not only preached to the people to show kindness to each other but also to all living souls. He forbade the practice of cutting tails and manes of horses, of branding animals at any soft spot, and of keeping horses saddled unnecessarily. [Sahih Muslim] If he saw any animal over-loaded or Milad he would pull up the owner and say,

Fear Allah in your treatment of animals. [Abu Dawood]

A companion came to him with the young ones of a bird in his sheet and said that the mother bird had hovered over them all along. He was directed to replace her offspring in the same bush (Mishkat, Abu Dawood)

During a journey, somebody picked up some birds eggs. The bird’s painful note and fluttering attracted the attention of the Prophet (pbuh), who asked the man to replace the eggs. [Sahih Bukhari]

As his army marched towards Makkah to conquer it, they passed a female dog with puppies. The Prophet (pbuh) not only gave orders that they should not be disturbed, but posted a man to see that this was done.

He stated,  Verily, there is heavenly reward for every act of kindness done to a living animal.”

Love for the poor

The Prophet (pbuh) enjoined upon Muslims to treat the poor kindly and to help them with alms, Zakat, and in other ways. He said:He is not a perfect Muslim who eats his fill and lets his neighbour go hungry.”

He asked, Do you love your Creator? Then love your fellow beings first.”

Monopoly is unlawful in Islam and he preached that “It is difficult for a man laden with riches to climb the steep path that leads to bliss.”

He did not prohibit or discourage the acquisition of wealth but insisted that it be lawfully acquired by honest means and that a portion of it would go to the poor. He advised his followers

To give the labourer his wages before his perspiration dried up.”

He did not encourage beggary either and stated that

Allah is gracious to him who earns his living by his own labour, and that if a man begs to increase his property, Allah will diminish it and whoever has food for the day, it is prohibited for him to beg.”

To his wife he said, O A’isha, love the poor and let them come to you and Allah will draw you near to Himself.” [SahihBukhari]

One or two instances of the Prophet’s (pbuh) concern for the poor may be given here. A Madinan, Ibad Bin Sharjil, was once starving. He entered an orchard and picked some fruit. The owner of the orchard gave him a sound beating and stripped off his clothes. The poor man appealed to the Prophet (pbuh) who remonstrated the owner thus:

This man was ignorant, you should have dispelled his ignorance; he was hungry, you should have fed him.”

His clothes were restored to the Madinan and, in addition, some grain was given to him [Abu Dawood]

A debtor, Jabir Bin Abdullah, was being harassed by his creditor as he could not clear his debt owing to the failure of his date crop. The Prophet (pbuh) went with Jabir to the house of the creditor and pleaded with him to give Jabir some more time but the creditor was not prepared to oblige. The Prophet (pbuh) then went to the oasis and having seen for himself that the crop was really poor, he again approached the creditor with no better result. He then rested for some time and approached the creditor for a third time but the latter was adamant. The Prophet (pbuh) went again to the orchard and asked Jabir to pluck the dates. As Allah would have it, the collection not only sufficed to clear the dues but left something to spare. [Sahih Bukhari]

His love for the poor was so deep that he used to pray: “O Allah, keep me poor in my life and at my death and raise me at resurrection among those who are poor.” [Nasai]

Prophetic Guidance on the excellence of walking to the mosque

Prophetic Guidance on the excellence of walking to the mosque

(Chapter 189 of Imam Nawawi’s Gardens of the Righteous)

1053. Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, “Allah will prepare a residence in the Garden for anyone who goes to the mosque morning and evening each morning and evening that he goes.” [Agreed upon]

 

1054. Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, “Anyone who purifies himself in his house and then goes to one of the houses of Allah to fulfil one of the obligations of Allah, one step removes an error and the other raises him a degree.” [Muslim]

 

1055. Ubayy ibn Ka’b said, “There was a man of the Ansar and I do not know of any man who lived further from the mosque than him. He never missed a prayer. It was said to him, ‘You should buy a donkey which you could ride in the dark and when it is very hot.’ He said, ‘It would not make me happier if my house were right next to the mosque. I want my steps to the mosque to be written down for me and also my return when I return to my family. The Messenger of Allah, may Allah bless him and grant him peace, said, “Allah will combine all that for you.”‘” [Muslim]

 

1056. Jabir said, “The area around the mosque was empty and the Banu Salama wanted to move near to the mosque and the Prophet, may Allah bless him and grant him peace, heard about it. He said to them, ‘It has reached me that you want to move near to the mosque?’ They said, ‘Yes, Messenger of Allah, we do want that.’ He said, ‘Banu Salama, keep the houses you have. Your footprints are written down. Keep the houses you have! Your footprints are written down.’” [Muslim]

 

1057. Abu Musa reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “The people who get the greatest reward for the prayer are those who live furthest away and then the next furthest. Someone who waits for the prayer so that he can pray it with the Imam has a greater reward than someone who prays and then goes to sleep.” [Agreed upon]

 

1058. Burayda reported that the Prophet, may Allah bless him and grant him peace, said, “Give good news to those who walk to mosques in the dark that they will have full light on the Day of Rising.” [Abu Dawud and at-Tirmidhi]

 

1059. Abu Hurayra reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “Shall I direct you to something by which Allah will wipe out errors and raise degrees?’ They said, “Yes please, Messenger of Allah.” He said, “Doing thorough wudu’ in adverse circumstances, taking a lot of steps to the mosques and waiting for one prayer after another prayer. That is what you should hold to. That is what you should hold to.” [Muslim]

 

1060. Abu Sa’id al-Khudri reported that the Prophet, may Allah bless him and grant him peace, said, “If you see a man who frequents mosques, then testify to his belief. Allah, the Mighty and Exalted, says, “The mosques of Allah should only be frequented be by those who believe in Allah and the Last Day…’ (9:18)” [at-Tirmidhi]

 

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Purpose of Activism and the Spirit of Service – SeekersGuidance Reminder – Faraz Rabbani on Vimeo

Purpose of Activism and the Spirit of Service – SeekersGuidance Reminder – Faraz Rabbani on Vimeo: “”

A reminder given to SeekersGuidance staff and volunteers, on the “Purpose of Activism and the Spirit of Service,” so that we can keep our intentions, goals, and resolve high & pure–and so we can have the sense of concern, urgency, consistency, and striving for excellence that are integral to the way of the Beloved Messenger of Allah (peace & blessings be upon him & his folk).

 

Purpose of Activism and the Spirit of Service – SeekersGuidance Reminder – Faraz Rabbani from Faraz Rabbani on Vimeo.

Excellent Traditional Islamic Singing (nasheed) – Hassan Haffar of Aleppo (Halab)

YouTube – كروان حلب حسن الحفار . Hassan Haffar 1995

 

 

My days of rejoicing

Are when I attain

Unto Your closeness…

Lend my eyes

A glance upon Your Beauty…

And praise of the Messenger of Allah

Is a door of salvation

On the Day of Reckoning…

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Pictures from Mecca in 1885 – Adventurer’s photos capture a bygone Mecca – CNN.com

Adventurer’s photos capture a bygone Mecca – CNN.com

 

 

(CNN) — He was an adventurer, a scholar, and possibly a spy — but as Dutchman Christiaan Snouck Hurgronje proved with his rare 1885 photographs and sound recordings of Mecca, he was also a pioneering multimedia journalist.

Snouck’s extraordinary collection of sepia-tinted images of Mecca in a bygone age have gone on display in Dubai ahead of the annual Hajj pilgrimage that originally drew him to the heart of Islam.

Accompanied by crackling, eerie soundscapes captured by Snouck using Thomas Edison’s newly-invented wax cylinders, the exhibition paints a very different picture from the ornate and built-up Mecca familiar to modern visitors.

Among the newly-restored platinum prints, one image taken from a nearby hillside shows the Kaaba, the instantly recognizable cubic building considered by Muslims to be the holiest place on the planet.

But though the galleried compound which surrounds it is echoed by Mecca’s contemporary architecture, the sparsely-built city of Snouck’s era bears only a passing resemblance, as do the rudimentary travelers’ tents on the dusty plains outside the city.

The images are all the more astounding, says Elie Domit — creative director of Dubai’s Empty Quarter gallery, which is hosting the exhibition — when one considers the lengths he went to to get them.

“People tend to forget the situation because cameras today are so versatile and light,” he told CNN. “In Snouck’s day they probably weighed about 40 kilos, and he needed to take all the chemicals for developing, which he would have done on site.”

“And he not only took photographs, but also recorded sounds. Can you just imagine going there and going through all the hardship to record that moment in history? It’s fascinating.”

Also fascinating, says Domit, is the story of Snouck himself. A pioneering traveler, he was a rare Western presence in Mecca, but embraced the culture and religion of his hosts with passion, converting to Islam.

He stayed for five months, documenting the run-up to Hajj, but although he had intended to stay for the pilgrimage, he was forced to leave after unfounded accusations of his involvement in an attempt to steal a historical artifact.

“Being one of the first Europeans, people were suspicious of his agenda, particularly as he had gained the confidence of the Ottoman leader,” added Domit.

“So when they heard the rumor he was a thief, he had to escape — leaving his camera equipment behind.”

The equipment wasn’t wasted. After Snouck’s departure, Al-Sayyid Abd al-Ghaffar, a local physician that the Dutchman had worked alongside, began using the camera, possibly becoming Mecca’s first home-grown photographer.

Al-Ghaffar continued sending his images to Snouck in The Netherlands. Many of the photographs were originally credited solely to Snouck but they are now jointly credited, with experts unable to tell who shot what.

The images, archived by Leiden University Library, were published four years after Snouck’s trip. Original copies of the album now sell for about $45,000, according to the gallery.

There was, says Domit, more to Snouck than pictures and sound.

“He never said himself that he was a spy because there was no Hollywood to pay tons of money for his inside story, but there have been many documents and historians claiming this.

“Most likely he was working as an agent of espionage in order to furnish information to the Dutch who had an interest in finding out about Muslim insurgents trying to topple the colonialism of the Netherlands.

“But he was also very convinced about the state of Islam, very knowledgeable and very dedicated. He was a kind of dichotomy: Here was a guy sent on a mission, but after he arrived he was convinced by and converted to Islam.

“I’m sure in terms of his personality, it was quite difficult.”

According to Domit, Snouck also left behind a pregnant Ethiopian wife when he fled Mecca, but later married again while working in the what is now Indonesia. “He married several times, I believe. Very convenient when the Dutch government is paying your bill.”

Mecca: A Dangerous Adventure — Snouck Hurgronje’s early photographs 1885 is showing until December 6 at Dubai’s Empty Quarter Gallery.

 

Justice as Sadaqa (Charity) – Shaykh Abdal Hakim Murad via Allahcentric

Justice as Sadaqa (Charity) – Shaykh Abdal Hakim Murad « Allahcentric

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These are meditations by Shaykh Abdal Hakim Murad on some hadiths of the Prophet Muhammad (Allah bless him and give him peace) related to justice. The balance of Mercy and Justice; the true understanding of justice and its relationship with complete balance; how political justice is (and isn’t) sought; political quietism in the face of misconduct by rulers; classical sects that promoted militancy, and their modern inheritors; the tension between justice and forgiveness; the redress of wrongs; and the need for jurists (and those seeking to promote justice) to be grounded in spirituality.

 

The full text may be found at Sidi Mas’ud Khan’s Site (www.Masud.co.uk):  Justice as Sadaqa (pdf)

 

An extract:

 

(2) There is an act of charity [sadaqa] to be given for each part of the human body and for every day over which the sun rises there is a reward of a |adaqa for theone who establishes justice among people.

Justice (‘adl) is due balance (i‘tidal): it is impartiality. The same word is employed to describe the balance of the body’s four humours. When these are in balance, right thinking and health are the consequence. When they are not, the Qur’an speaks of the last day when ‘their tongues, their hands and their feet will bear witness to what they used to do.’ (24:24)

To purify the body from the disorders which both engender and result from sin, a system of worship is gifted in revelation, which culminates in the placing of the forehead, the symbol of human pride and of self-oriented thought, upon the earth. The tongue ‘gives charity’ by praising God, and by speaking words of reconciliation. The hands do so by working to earn a lawful income, and by striving to right wrong sin society.

Taken together, the purifying ‘charity’ offered by the parts of the believer’s body always has a social impact, the highest aspect of which must be to ‘establish justice’, not only by avoiding unbalanced temptations, but by working to establish a political order in which justice is safeguarded.

Political work is thus conceived as a sacrifice. Never is political authority ‘sought’, in the conventional profane understanding, for a hadith says: ‘Do not seek political power, for if you obtain it by seeking it, it will be given power over you.’ This refers to a selfish, egotistic pursuit (hirs) of power, rather than to the selfless seeking of power for the sake of the establishment of justice for others. The model is the Prophet (sallahu alayhi wa sallam) who endangers himself in order to establish God’s justice in a feuding Arabia, and who ends his life in holy poverty, despite the advantages he could have gained from having been born into the aristocracy.

And:

 

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Towards the close of the classical Friday sermon, the preacher recites the Qur’¥nic passage which runs: ‘God enjoins justice and goodness.’ (16:90) The first is clearly not sufficient; or the second would not have been mentioned. Islam’s is a god of justice, but also of mercy. The extent to which the latter virtue can override the former in political life can only be defined in a very limited way in books of law. In Islamic legal culture, which grants the judge more discretion than the heavily statutory jurisdictions of the West, the judge has much room for mercy. In the Religion of Wisdom and Compassion, which deeply trusts human beings, it is no surprise that he should have been given this privilege. But his responsibility is grave, and if he is to escape GodÆs own Rigour, he must first defeat his ego. Sufism, the schoolroom of the selfless virtues, thus becomes the most fundamental juristic science.

 

 

Sidi Mas’ud Khan’s Site (www.Masud.co.uk):  Justice as Sadaqa (pdf)

 

Many thanks to Sidi Khuram Zaman, for bringing our attention to this, by posting it on his excellent Allahcentric blog, here.

Modesty in Islam – Shaykh Ibrahim Osi-Efa – Video

YouTube – MUST SEE!!! The blessing of being a muslim – Do you appreciate it?:

A talk by Shaykh Ibrahim Osi-Efa on modesty in Islam (in three parts). This is a powerful clip from it:

The full videos:

Modesty in Islam: Part 1 of 3

Modesty in Islam: Part 2 of 3

Modesty in Islam: Part 3 of 3

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Secrets of the Prophetic Chamber

Secrets of the Prophetic Chamber

A rare first-hand account of being inside the chamber housing the blessed body of the Messenger of Allah (peace and blessings be upon him).

The Conversations of Tears and Reverence

I still remember the conversations with the two old men in Mecca, while looking at their weaving. I was in Mecca, so I headed toward the factory of the covering of the Kaaba, and there I learned that the factory has another honor, for it produces also a covering for the Prophetic Chamber.

I met at that time- several years ago- with men who partook in the production and installation, and I didn’t want to waste that opportunity as their youngest was in his sixties and I feared that they would leave this world before I could document this work.

I recorded with them conversations that were mixed with tears and reverence; sometimes words would betray them, and at others, their emotions would choke them, as they spoke of their unique experience. Their limbs shook from just the memory- as if it happened yesterday- and not a quarter of a century ago.

Shaykh Muhammad Ali Madani, head of the automated weaving division of the factory at that time, was generous with me. I learned from him that he was one of those who took part in weaving and installing the covering of the Prophetic Chamber. I said to him, tell me about the covering and the Prophetic Chamber- describe them to me.

His sight wandered far, as if he was bringing those treasured memories before him. Then he answered: On that day, I felt a state of complete amazement take over me. It is a grand spot- of utmost grandeur. I do not know its exact circumference, but it seemed to me that the Prophetic Chamber was 48 meters in circumference.

The awe of the place was so overbearing that nothing attracted my attention. I was so dazzled that I only saw the lamps hanging from the chamber ceiling, which were old gifts that would be given to the Mosque of the Prophet in ancient times. I was told that there were some Prophetic relics that were kept in another place- I don’t know where- but I do know that some historical items were kept in the chamber of sayyida Fatima al-Zahraa- the same place that she lived in.

He added: the chamber covering is a weave made of pure silk, green in color, padded with a strong cotton cloth, and it is crowned by a belt similar to that of the covering of the Honored Kaaba, except that it is red in color. A quarter of its space is taken up by an embroidery of noble Quranic verses from Surat al-Fath, made of lines of cotton and wires of gold and silver…

The covering of the Prophetic Chamber is not changed every year like the covering of the Honored Kaaba, because it is kept inside the chamber and far from the hands of the people and of the elements, and so it is only changed when needed.

Then I met shaykh Ahmad Sahirty, head of the embroidery division of the factory. It was apparent to me – back then- how old he was, and how weak his vision. He took the initiative, saying: How can I speak to you about my feelings at the moment I entered the Prophetic Chamber… I can’t.. That is a speech above my abilities of speech, and I never thought that I would one day be asked about this experience. And I guarantee you that I will not be able to go through it again.

When the Doors Were Opened

He drew nearer to me and added: Look at the lenses of my spectacles- and he pointed at their thickness- and look at my white hair and the weight of the years that I carry. My age I do not count, but I’ve heard them say that I was born in the year 1333 A.H. (1917 C.E.). And in all those years, I did not know a single hobby other than the love of beautiful scents and perfumes. I’ve spent such a long period of time in those years that I’ve lived, trying to satiate that voracious appetite that is still with me; I traveled much and learned much, but I can tell you this with confidence: that I have my own special blends that you will not find with anyone else, and that no one else could ever make.

And I tell you this because I discovered my inability and the meagerness of my knowledge on that blessed night, when the doors were opened to us, and we entered the Prophetic Chamber, and I inhaled perfumes and scents that I have never known before, and have never known since. I still do not know the secret of its composition: it was a scent above scents, an aroma above and beyond aromas- something else that us people of expertise, the people of the trade, have never experienced before.

When I asked him to describe to me the Prophetic Chamber, a slight chill struck him and coursed through his body. And he said in a faint voice: I believe that the chamber is 11 meters in height. Below the green dome is another dome on which is written: “The tomb of the Prophet, the tomb of Abu Bakr al-Siddeeq, and the tomb of Umar ibn al-Khattab”. And I saw also that there was another tomb that was empty, and next to the four tombs was the chamber of sayyida Fatima al-Zahraa, which is the house in which she lived.

From our awe we didn’t know how to remove the special pieces made for the dome- our fingers would shake and our breaths would race. We stayed 14 full nights working from after the Isha prayer until the first adhaan of the Fajr, in order to finish our task. We kept removing the pieces, untying the knots of the old covering, and cleaning all the dust and pigeon feathers that were stuck in that pure place. This scene goes back to the year 1971 C.E., and the covering that we changed was old: it was 75 years old according to the date that was weaved on it, and had never been changed since.

I was the first to enter, with the Sayyid Habib, one of the notables of al-Madina al-Munawwara, As’ad Sheera the director of religious endowments of Madina at the time, and Habib Moghrabi from the factory management, and Abd al-Karim Flomban, Nasir Qari, Abd al-Rahim Bukhari and others. We were 13 men, I don’t remember most of them, for they have left unto the Mercy of Allah.

We were accompanied by the chief of the Aghas who kept the keys to the Prophetic Chamber, and a number of the servants of the Chamber. Whispering was our speech, and that was if signaling was not sufficient. I was, and still am, suffering from weakness of vision and these spectacles have not left my eyes since those days, but in that chamber I was another person… I felt it, and the difference was clear to me.

Strange Happenings

The shaykh Sahirti swore, saying: I used to put the thread into the hole of the needle without my spectacles, despite the dim light in which we worked. How do you explain that? And how do you explain the fact that I didn’t feel the allergy that I suffered – and still suffer- from? Because I cough severely from the slightest bit of dust. But that day, I was not affected by the dust of the chamber, or the sand flying into the air. As if sand was no longer sand, and as if the dust became a medicine for my ailment. I used to feel all during those nights that I was a young man, and that youthfulness had been given back to me.

Another strange thing happened to me whose secret I haven’t understood until today. We had to take out the old covering, and it was carried by whoever carried it. The embroidered band, 36 meters long, remained. I said to them wrap it and leave it. I went up to it, and despite my weakness, carried it over this shoulder. I went out of the Prophetic Chamber with it, without ever feeling its weight. But after that, they came with five young men to carry it from where I had put it down and they couldn’t.

The shaykh began to weep silently and continued, while sighing: Someone asked who carried it and brought it here. I replied saying: me. They didn’t believe me. I said to them: Ask Abd al-Rahim Bukhari, the famous calligrapher of the covering.

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[Source]

And may Allah continuously whelm the Messenger and his family with Salawaats, Peace, Blessings, and Light, until the day in which his brother Messenger, Isa son of Mary, is buried in that fourth empty grave of the Prophetic Chamber, and yet even after that, and forever.