Thread dedicated to our Beloved Rasul Allah (sallallahu alayhi wasallam)

[Travelleress]

“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, 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 Qadhi `Iyad cited it in al Shifa’ as well as Ibn Kathir in his Tafsir (1:310) and al Baghawi in his.

May Allah make us of them, ameen.

[bd_syed]

1. “ Mohammadur Rasulullah”- Mahammad (sm) is the Prophet/ Rasul of Allah. ( Sura Fatah- 29)

2. “ Wama Arsalnaka Ella Rahmatullil Alamin”- I have sent you as the benignancy (Rahmat) to this world. ( Sura Ambia- 107 )

3. “ He has sent his prophet ( Mohammad) with proper guidance and true religion for awarding supiriority over all religion, although the nonbelievers dislike that.” ( Sura Saffa-9)

4. “ I have sent you (Mohammad) to all the human being as the best messenger and warner , although most of the men do not know that”.( Saba-28 )

5. “I (Allah) have enlightened him { Mohammad (sm)} with storehouse of kindness and knowledge on my behalf”. ( Quran)

6. “ I have sent you as Prophet to the whole mankind and for this witness of Allah is good enough. A man who followed the prophet as if he followed Allah. ( Nisa- 80 )
7.Prophet Mohammad (sm) has said: a. “Awalu Ma Khalakallahu Noori”. - Allah has created my Noor at first. b. “Kuntu Nabian Wa Adama Bainal Maye Wattin”.- When Adam (Alaihessalam) is in Water and Mud (i.e When Adam was not Created) at that time I am prophet.
LOVE FOR ALLAH AND HIS PROPHET (pbuh)
1. “ Ahabbu Elaikum Minallahi” - Friendship/Love with Allah should be the greatest. ( Al Quran )

2. “If you love Allah , then you follow me, so that Allah also love you and excuse your sins.” ( Al Imran 31 )

3. “ He who will follow the order of Allah and Rasul (sm) , he will be the companion of those, to whom Allah has gifted blessings.” - ( Nisa 69 )

4. Prophet Mohammad (sm) has said , “ Greatest stage of Mohabbat (Love & respect) is to be satisfied to the wish of Allah. ( What ever thing happens is by the wish of Allah).” ( Al Hadis )

5. “ Al Marwu Maan Ahabba.” - Man will stay with him, whom he loves. ( Al Hadis )

6. In reply to a question “What is Iman (Belief)?” Prophet Mohammad (sm) has said, “Iman ( Belief) is the greatest Mohabbat (Love & Respect) with Allah and Rasul (sm). Nobody will be Kamil Mumin ( perfect believer) untill he will not Love Allah and Rasul more than the life, wealth, family members and everything of the world”. (Al Hadis)

7. Important aspects of ensuring Mohabbat (Love &Respect) for Allah are as follows:
a. Don’t be afraid of death ,rather always be ready for death.
b. To be ready to leave/sacrifice the most favorite thing even the friends & relatives for the Mohabbat (love) of Allah and to be interested to the favorite things of Allah leaving own favorite things.
c. To remain engaged in the prayer and Jikir ( Remembering) of Allah by heart (kalb) and tongue and never be reluctant to that in any circumstances. d. Keep Mohabbat (Love & respect) for the Kalam of Allah (Quran) and other thing closely related to Allah.
e. Maintain loneliness even staying with many people and keep concentration on Allah in every work.
f. To attain such a position, so that a feelings and pleasure is created for the Mohabbat of Allah. g. Have Mohabbat towards the pious men of Allah and be harsh and annoyed with Kafirs and Nafarmans (disobedient/Ungrateful).

So the only Word" Love- Love Love" for Prophet & Allah will guide you in right track.
Ameen

[saufia]

Assalaam alaikum

Could somebody please give me translation of the parts in bold. JazakAllah.

__________________________________________________ __

Assalaamu alayka yaa rasul-lallahi.

Assalaamu alayka yaa khayra khalqil-laahi
Assalaamu alayka yaa khaleel-lalaahi.

Assalaamu alayka yaa Safwa-tallahi
Assalaatu wassalaamu alayka yaa nabiyal-laahi.

Assalaatu wassalaamu alayka yaa habeeb-allahi
Assalaatu wassalaamu alayka yaa shafeeal mudhnibeena indallahi.

Assalaatu wassalaamu alayka yaa man arsalahul-laahu ta’aala rahmatulil aalameena
Assalaatu wassalaamu alayka yaa sayeedal mursaleena wa imaamal mutaqeena wa qaaeedal ghuril muhajaleena.

Assalaatu wassalaamu alayka yaa sayeedu wuldi aadama ajmaeena
Assalaatu wassalaamu alayka yaa khaataman nabiyeena.

Assalaatu wassalaamu alayka yaa mubasharril muhsineena wa alaa jameeil anbiyaahi wal mursaleena wal malaaikatil muqarrabeena
Assalaamu alayka wa-alaa ahlika wa ahli baytika wa azwaajika wa as-haabika ajmaeena.

Wa saaira ibaadil-laahiS Saaliheena.

Assalaamu alayka ayyuhanabiyu wa rahmatul-laahi wa barakaatuhu yaa rasulalaahi inni ash-hadu annaka abdullahi wa rasuluhu wa ash-hadu annaka yaa rasulalahi qadbalightar risaalata wa adaytal amaanata wa naSatal ummata wa kashaftal ghummata wa jalaytaz zulmata wa jaahadta fee sabeelillahi haqa jihaadihi wa abadta rabbaka hattaa ataakal yaqeena.

Jazakallahu ta’ala annaa wa an waalideenaa wa annil-islaami khayra jazaahi wasalul-laaha taala lakal waseelata wal fadeelata wa darajatar-rafeeata wal maqaamal mahmuda wal hawdal mawruda wash-shafaata uzmaa fil yawmil mash-hudi nasalul-laaha* ta’ala ayyaghfirlanaa dhunubanaa wa li aabaaeenaa wa ummahaatinaa wa li-aqribaa-inaa innahu mujeebud-dahwaati wa huwa arhamur-raahimeen

edit: *it's nasalul-laaha NOT masalul-laaha

[daaiyah_ilallaah]

sayeedal mursaleena wa imaamal mutaqeena wa qaaeedal ghuril muhajaleena.

The master of the messengers and te leader of the Allaah-fearing, and the one who will lead those who will appear on on the day of qiyaamah with the places of wushu shining

ajmaeena

all

khaataman nabiyeena

the seal of the prophets

mubasharril muhsineena wa alaa jameeil anbiyaahi wal mursaleena wal malaaikatil muqarrabeena

oh bearer of glad-tiding for those who do good and upon all the prophets and messengers and the close angels

wa-alaa ahlika wa ahli baytika wa azwaajika wa as-haabika ajmaeena.Wa saaira ibaadil-laahiS Saaliheena.

and upon your family and houshold and your wives and all your companions and all of Allaah's pious bondsmen.

qadbalightar risaalata wa adaytal amaanata wa naSatal ummata wa kashaftal ghummata wa jalaytaz zulmata wa jaahadta fee sabeelillahi haqa jihaadihi wa abadta rabbaka hattaa ataakal yaqeena.

certainly you passed on the meassage and fulfilled the trust and helped the Ummah and removed the grief and dispelled the darkness and you strove in the path of Allaah as it was due and and you worshipped you Rabb until death came to you.

Jazakallahu ta’ala annaa wa an waalideenaa wa annil-islaami khayra jazaahi wasalul-laaha taala lakal waseelata wal fadeelata wa darajatar-rafeeata wal maqaamal mahmuda wal hawdal mawruda wash-shafaata uzmaa fil yawmil mash-hudi masalul-laaha ta’ala ayyaghfirlanaa dhunubanaa wa li aabaaeenaa wa ummahaatinaa wa li-aqribaa-inaa innahu mujeebud-dahwaati wa huwa arhamur-raahimeen

May Allaah reward you on behalf of us and on behalf of our parents and islam in the best of manners, and may Allaah grant you the waseelah and the superiority and and the high rank and the maqaame-mahmood (praiseworthy station) and the pond where people will arrive, and the great intercession on the day that is to be witnessed (Day of Qiyaamah). We ask Allaah to forgive our sins and the sins of our fathers and our mothes and our relatives. Surely He is the Answerer of the Prayer and He is the Most Merciful of the merciful ones.

[daaiyah_ilallaah]

The following are found mostly in the Book of Merits (manaqib) in Tirmidhi's Sunan:

http://qa.sunnipath.com/issue_view.a...ID=117&CATE=24


1- Sayyidina `Ali said: "The Prophet was neither tall nor short. He has thick-set fingers and toes. He had a large head and joints. He had a long line of thin chest-to-lower-navel hair. When he walked he would literally lean forward, as if descending from a higher place to a lower one. I never saw anyone like him before of after him." Tirmidhi said: This hadith is hasan sahih. Imam Ahmad in his narration states: "He was large of head and beard."

2- Ibrahim ibn Muhammad, one of Sayyidina `Ali's grandchildren, said: `Ali would say upon describing the Prophet: "He was neither immoderately tall nor particularly short. He was well-proportioned among people. His hair was neither extremely curly nor straight, but slightly waved. He was neither stocky nor plump. There was roundness in his face. He was fair with redness in his complexion.
His eyes were very black and his eyelashes very long. He had a large back and shoulder-joints. His body was not hairy but he had a line of hair extending from the chest to below the navel. He had thick-set fingers and toes. When he walked he would lift his feet with vigor, as if walking down a slope.
When he turned towards a person he would turn with his entire body. Between his shoulder- blades was the seal of prophethood, and he himself is the Seal of Prophets. He was the most generous of people without exception, the most accepting and gracious of manners, the most truthful in speech, the softest of voice, and the noblest of company. Whoever saw him from a distance stood awed by him, and whoever shared familiarity with him loved him. Whoever described him said: I never saw anyone like him before or after him." Tirmidhi said: This hadith is hasan gharib and its chain is not linked back (to `Ali).

3- Hasan ibn `Ali said: I queried my maternal uncle Hind ibn Abi Hala, who was skilled at describing the Prophet's appearance, and told him that I longed to hear him describe me something of it to which I could hold on. He said: "The Prophet was magnificent and he was considered magnificent. His face shone pearl-like, similar to the full moon. He was taller than average, but smaller than a tall man. He had a large head. His hair was wavy. If it parted naturally he parted it, otherwise not. It reached past his ear- lobes when he wore it long.
He had a rosy complexion, a wide forehead, beautifully arched, dense eyebrows that did not meet in the middle. Between them there was a vein which thickened when he was angry. He had an aquiline nose touched with a light that raised it so that at first sight it seemed higher than it was. He had a thick, dense beard, expanded, not elevated cheeks, a strong mouth with a gap between his front teeth. There was sparse hair on his chest. His neck seemed (smooth and shiny) like that of a statue moulded in silver. His body was well-proportioned, stout and muscular, of equal belly and chest. He was wide-shouldered, big- jointed. When he disrobed his limbs emanated light.
There was a thread-like line of hair between his chest and his navel, but none on his breasts and belly other than that. There was hair on his arms, shoulders, and upper torso. His forearms were long, his palms wide, his fingers and toes thick-set and extended. The middle of his soles rose moderately from the ground. His feet were so smooth that water rolled off them.
When he walked he lifted his feet with vigor, leaned slightly forward, and tread gently on the ground. When he turned (to look), he turned his whole body. His gaze was lowered and he looked at the ground more often than he looked at the sky. He glanced at things rather than stared. He would ask his Companions to walk in front of him. He would always be the first to greet those he met with salam." Tirmidhi narrated it in his Shama'il but not in the Sunan.

4- Sammak ibn Harb narrated to Shu`ba a hadith he had heard from Jabir ibn Samura and he explained that the Prophet had a wide mouth and wide eyes, and that he had not fleshy heels. Tirmidhi said it is hasan sahih.

5- Jabir ibn Samura also narrated that he once saw the Prophet on a night of full moon wearing a red mantle. He said: "I began to look at him then at the moon. Verily he seemed to me more beautiful than the moon itself." Tirmidhi said: This hadith is hasan gharib. Its chain contains al-Ash`ath, whom some declared weak, however, al- Dhahabi declared him "fair and truthful in his hadith" (hasan sadiq al-hadith).

6- al-Bara' ibn `Azib confirmed the above by relating: "I have never seen someone whose hair reached to his ear-lobes and wearing red clothing, more handsome than Allah's Messenger. His hair reached his shoulders. He was very broad-shouldered, neither short nor tall." Tirmidhi said: hasan sahih.

7- al-Bara' ibn `Azib was once asked: "Was the Prophet's face like a sword (i.e. glistening like steel, or elongated)?" He replied: "No; it was like the moon (i.e. shining with light, and round)." Tirmidhi said: hasan sahih.

8- `Abd Allah ibn al-Harith ibn Hazm said: "I never saw anyone that smiled more than Allah's Messenger." Tirmidhi said: This hadith is hasan gharib. The same narrator also related: "The Prophet's laughter consisted entirely in smiling." Tirmidhi said: sahih gharib.

9- Ibn `Abbas said: "The Prophet's two front teeth were slighly spaced in between. Whenever he spoke, something like light would be seen issuing from between them." Tirmidhi narrated it in his Shama'il but not in the Sunan.

10- Anas ibn Malik said: "Allah's Messenger was well-proportioned, neither tall nor short, handsome of body, and his hair was neither curly nor straight. He was of tawny complexion. When he walked, he leaned forward slightly." Tirmidhi related it in the Book of Clothing (al-libas) and said it is hasan sahih.

11- Abu Hurayra said: "The Prophet was fair-skinned, as if he had been moulded in silver (i.e. completely unblemished, shining), and he had wavy hair." Tirmidhi narrated it in al-Shama'il but not in the Sunan.

12- Abu al-Tufayl, the last of the Companions to die, said: "I saw the Prophet and there is no one left on earth who saw him other than myself." Sa`id al-Jurayri said: "Describe him." He replied: "He was fair-skinned, handsome and engaging, and neither corpulent nor thin." Tirmidhi narrates it in his Shama'il but not in the Sunan.

[6] AL-QADI YUSUF AL-NABANAHI'S POEM OF PRAISE OF THE PROPHET, BLESSINGS AND PEACE UPON HIM

1. ana `abdun li sayyid al-anbiya'i
wa wala'i lahu al-qadimi wala'i

I am the slave of the Master of Prophets
And my fealty to him has no beginning.

2. ana `abdun li `abdihi wa li `abd al-`abdi
`abdun kadha bi ghayr intiha'i

I am slave to his slave, and to his slave's slave,
And so forth endlessly,

3. ana la antahi `an al-qurbi min
babi ridahu fi jumlat al-dukhala'i

For I do not cease to approach the door
Of his good pleasure among the novices.

4. anshuru al-`ilma fi ma`alihi li al-nas
wa ashdu bihi ma`a al-shu`ara'i

I proclaim among people the teaching of his high attributes,
And sing his praises among the poets.

5. fa `asahu yaqulu li anta salmanu
wala'i hassanu husna thana'i

Perhaps he shall tell me: "You are a noted friend
Of mine, an excellent beautifier of my greatness."

6. wa bi ruhi afdi turaba himahu
wa lahu al-fadlu fi qabuli fida'i

Yea, I would sacrifice my soul for the dust of his sanctuary.
His favor should be that he accept my sacrifice.

7. faza man yantami ilayhi wa la
hajata fihi bi dhalika al-intima'i

He has triumphed who ascribes himself to him
LNot that he needs such following,

8. huwa fi ghunyatin `an al-khalqi turran
wa hum al-kullu `anhu duna ghina'i

For he is not in need of creation at all,
While they all need him without exception.

9. wa huwa lillahi wahdihi `abduhu
al-khalisu mujalla al-sifati wa al-asma'i

He belongs to Allah alone, Whose purified servant he is,
As his attributes and names have made manifest;

10. kullu fadlin fi al-khalqi fa huwa
min allahi ilayhi wa minhu li al-ashya'i

And every single favor in creation comes from Allah
To him, and from him to everything else.

[daaiyah_ilallaah]

Can we really be like the Prophet (Allah bless him and give him peace)
Answered by Sidi Sohail Hanif

As salaam'alaykum,

I recently listened to the story about how the angel came down and cleansed the Prophet sallallahu'alayhi wa salaam's heart when he was a child.

That got me thinking... he's perfect and the best of all creation, right? And we're supposed to try and follow his way and be like him. But, my many shortcomings seem to get in the way.

Is it really possible to be like him, when he had that direct connection (through Jibreel alayhi salam) and his heart was purified? I know we have the Qur'an and Hadith, but we have such serious disadvantages in terms of language and the time we live in and ourselves, no angel contact, etc.

Can we really be more like him? Is it just a matter of dua' , reading books about him and striving? I'm still just me. That's the other thing, we all have certain dispositions and temperaments. I guess I'm unclear on what it means to be like him sometimes. Is it just making our actions in accordance to his actions? I just don't feel satisfied eating red grapes because he ate red grapes. Allah forgive me for minimizing these kinds of actions, but really, I'm concerned with making my opinions and my tastes (no pun intended) and sense of values and my heart in accordance with him. How do I do that? How do I change the way I think or feel about things or how I react to situations?




Assalamu alaykum

Allah Most High tells us in the Qur'an, 'I have not created men and jinn except that they should worship Me', and He says numerous times in the Qur'an that the universe was created for the truth and was not without purpose.

To explain this 'truth' and the required 'worship' he sent messengers who each brought teachings and guidance for their people. To believe and follow them was to be guided unto the Truth and to disbelieve and reject them was to turn away from one's own soul as one's soul was only created to follow the Truth.

The succession of prophets continued until a millennium and a half ago Allah Most High from His eternal wisdom sent to us his final prophet. A prophet who Allah Most High did not send except as a 'mercy to the worlds'(21:107) and who was adorned with a 'tremendous character'(68:4).

He was in his own words 'the foremost of the descendants of Adam' (Muslim). His tremendous rank with Allah is clearly apparent from his ascension into the heavens beyond the furthest lote tree to where neither angel nor prophet has gone. His unique position is clearly understood from the fact that the previous prophets were informed of him and were enjoined to follow him if he appeared in their respective times (from the Qur'an 3:81). He was therefore the ultimate manifestation of prophethood and the greatest expression of the Truth that is the raison d'etre of every single atom in the universe.

Exemplifying the Prophet is therefore a complete summary of everything that Allah expects of us. 'Certainly Allah conferred a benefit upon the believers when He raised among them a Messenger from among themselves, reciting to them His communications and purifying them, and teaching them the Book and the wisdom, although before that they were surely in manifest error.' (3:164)

Allah commanded us to obey him when he commanded us and to refrain from what he forbade us. 'Whatever the Prophet gives you accept it, and whatever he forbids you refrain from it.' (59:7) 'Whoever obeys the Prophet obeys Allah.' (4:80)

He expected us to emulate the Prophet and said concerning him, 'Certainly you have in the Messenger of Allah an excellent exemplar for him who hopes in Allah and the latter day and remembers Allah much.'(33:21)

This verse in particular summarises the whole religion with miraculous brevity. It contains by means of subtle indication, in the words of the great Sufi and mujahid, Emir Abdul Qadir al-Jaza'iri, 'everything that every author has ever recorded from the rulings of the religion or of this-worldly affairs'. He goes on to explain this mentioning that this 'excellent example' has four aspects to it.

The first of these is the way Allah dealt with him. Sometimes he was given to, and sometimes withheld from. Sometimes harmed and sometimes benefited. Sometimes he defeated his enemies and sometimes they defeated him. Sometimes his prayers were answered and at other times they were not. At times Allah made it clear that his actions were as if they were Allah's actions, due to his being Allah's supreme vice-regent and at times he was told that he was incapable to act. From this aspect of his blessed life (Allah bless him and give him peace) we can gain deeper knowledge about Allah and his sublime attributes, especially Allah's complete lack of need for His creation and their complete and utter need for Him. We learn about Allah's wisdom in creation and that the next life is worth much more than this life.

The second aspect is his own dealings with Allah; his being the perfect slave. This was manifested by his extreme expression of neediness of his Lord, his reliance on Him in every matter, his contentment with Allah's decree and his complete gratitude for Allah's gifts to him and his patience in the face of tribulation. This aspect of his life summarises the many rulings of the sacred law; the rules of worship and the rules for living one's life and these are innumerable in detail.

The third aspect is the dealings of other people with him. Some believed in him while others disbelieved. Some hated and some loved. There were those who harmed him in word and deed with every painful matter short of death. He was wounded in battle, his face was struck, his tooth was broken, people who displayed friendship to him betrayed him and all of this did not increase him except in insight and determination. One gains from this aspect of his character an understanding of what previous prophets underwent and what callers to the truth in all times must necessarily undergo and how they should handle it with indifference and earnestness in attaining their goal.

The fourth aspect is his dealings with other people, which could be summarized by the word 'compassion'. Allah Most High said to him, 'Then maybe you will kill yourself with grief, sorrowing after them, if they do not believe in this message.' He was patient with them. They wronged him and he forgave them. They withheld from him and he gave to them. They were harsh with him and he put up with it. They cut him off but he never cut them off. He said, 'O Allah forgive my people for they do not know.' He repaid harshness with kindness emulating thereby the character and merciful attributes of his Lord Most High. One gains from this aspect the completion of noble character and the knowledge of dealing with people (siyasa lit. politics) in a way to attain religious and this-worldly objectives which are the only real way for the world to be run and flourish and the surest path to happiness in this life before the next.

Emir Abdul Qadir concludes, 'It is therefore incumbent on every seeker...to keep this verse in front of him in every place, and to observe it in every time as the situations that he finds himself in will never exceed these four aforementioned states.' (al-Mawaqif, 1)

One can conclude from the above that:


- It can be stated that emulating the Prophet (Allah bless him and give him peace) is the very purpose of our creation.

- This emulation is not just in matters of law and ritual acts of worship but rather includes character traits, one's spiritual relationship with Allah as well as knowing how to deal with people intelligently to enable the attainment of this-worldly and other-worldly objectives.

- Allah put us on the earth to test us with a test that would separate between people that follow their lusts, people that try to go straight but keep falling on their faces and people who are whole-heartedly dedicated. The nature of such a test is that it cannot be easy.

Therefore there must be struggle to perfect one's emulation, a struggle that were one to live for a thousand years one would keep struggling and striving to further improve oneself and thereby draw nearer and nearer to Allah. This is the wisdom behind Allah sending us a prophet who is like us but yet infinitely beyond us in every aspect of perfection; so that we would follow and yet never be satisfied with ourselves especially comparing our own imperfection to his perfection.

- Ultimately having the greatest prophet as our prophet gives us rise to the greatest hope. Being the last nation, the final stronghold and bastion of the Truth, in a time when we are being onset from every direction, hope is the greatest thing that we have. This most beloved of Allah's creation unceasingly prayed for our protection and guidance so our hope is that Allah will answer his prayers. We should therefore never despair and believe it farfetched for us to be able to follow his noble example. In the next world he is granted the supreme intercession which is for the sinners among the Muslims. Imam al-Busiri says,

Glad tidings to us, the group of Muslims, for surely we have
From the Divine concern an uncollapsable support
When Allah called our caller to him, the 'best of prophets'
We became the best of nations (Burda, 117-118)

To be like the Prophet (Allah bless him and give him peace), in the above mentioned aspects, one has to make recourse to the teachings which he brought and ultimately one must seek out people who themselves have struggled and strived to emulate the Prophet (Allah bless him and give him peace). Emulating someone that one can see and interact with is infinitely more effective, by complete consensus of the people of knowledge, than reading a book and applying it as theory.

Self trained people are usually susceptible to subtle defects in sincerity and find themselves clinging to nothing more than easily applied aspects of Islamic appearance, such as growing a big beard and using a miswak. Such people without a teacher can often become among the most diseased people in a community who know neither patience nor compassion.

These teachers, the sheikhs of the spiritual path, encourage people to fulfill a number of injunctions which include:

- Constant repentance. They say that this is the fuel that enables one to spiritually progress.
- Constant prayer on the Prophet (Allah bless him and give him peace). They mention that this can result in all forms of spiritual attainment and brings one's heart closer to the Prophet's heart which eases the following in his footsteps.
- To increase in love for the Prophet as he said, 'A man is with the one that one loves.' (Bukhari)
- To study sacred knowledge to know what actually is demanded of us by the sacred law and to apply it so that one's actions are in accordance with his (Allah bless him and give him peace).
- To constantly pray for guidance.
- To read books which inspire us to improve ourselves. This includes:


o Hadith collections such as Riyad al-Salihin which contain the basic etiquettes of Islam.
o Spiritual treatises such as the Ihya 'Ulum al-Din of Imam al-Ghazali (of which a number of sections have been translated into English), the books of Imam al-Haddad printed in English by Quilliam press, the Risala of Imam al-Qushayri (translated under the title 'Principles of Sufism') and other such books.
o Books that focus on the Prophetic character and greatness such as the Shifa of Qadi Iyad (translated by Aisha Bewley) and the life of the Prophet (Allah bless him and give him peace) such as Muhammad by Martin Lings.
- To pray for good company that uplifts and inspires one.

May Allah bless us and enable us to be like our Prophet (Allah bless him and give him peace) in word and in deed so that whoever sees us it will be as if they see him. Ameen.

Sohail Hanif

[daaiyah_ilallaah]

In the name of Allah, the inspirer of truth. All praise is to Allah, Most Merciful and Compassionate, and all blessings and peace to our Master Muhammad, his family, companions, and those who follow them.

Allah most high says "Allah and his angels send blessings on the prophet, o you who believe, send blessings on him and salute him with all respect." [Qur'an, 33:56]

The messenger of Allah (Allah bless him and give him peace) said "the one in whose presence I am mentioned and does not send blessings on me is a miser." [reported by Tirmidhi, who declared it well and rigorously authenticated]. The meaning of sending blessings on the Prophet (Allah bless him and give him peace)
The great 19thCentury Shaykh al-Azhar, Imam Bajuri mentions in his supercommentary (hashiya) on the Sanusiyya in aqida,

"There are three meanings for salat ('sending blessings'):

The first is purely linguistic and it is prayer (du`a) in it's most general sense.

The second is purely legal and it is the spoken elements and physical actions that start with the saying Allahu Akbar ('Allah is most great') and ends with the greetings of peace (taslim), with specific preconditions. [f: Namely, the ritual prayer.]

The third is both linguistic and legal. According to the majority, it is mercy when attributed to Allah; and seeking forgiveness (istighfar) when attributed to any other than Him, whether angels and others…

As for the word 'salam', it's meaning is security. The purpose of this is to reassuring the Prophet (Allah bless him and give him peace) about what he fears for his nation…Some have explained it as greeting, meaning, when attributed to Allah, that He address him with His beginninglessly eternal speech to indicate the loftiness of his immense rank." [Ibrahim al-Bajuri, Hashiya al-Bajuri `ala al-Sanusiyya, pg 7, Mustafa al-Babi al-Halabi]

Imam al-Sakhawi, in his Qawl al-Badi`, added that linguistically, the word salat ('sending blessings') returns to two meanings. The first is supplication (du`a) and seeking blessings (tabarruk). Allah's saying, "And pray for them, indeed your prayer is a source of tranquility," carries this sense. The second meaning is worship. It can also be used to mean seeking forgiveness (istighfar), blessings (baraka), recitation, mercy, and forgiveness. Therefore, the meaning of the word salat depends on the context, as well as the one offering it, and the one it is being directed to.

The ruling of sending the peace and blessing on him (May Allah bless him and give him peace)

Imam Haskafi mentions in his Durr al-Mukhtar concerning sending the peace and blessings on the prophet (Allah bless him and give him peace),

"It is obligatory once in a persons life, without any difference of opinion… and it is differed upon concerning it's necessity every time he is mentioned (Allah bless him and give him peace) the chosen opinion according to Tahawi is that it is necessary (wajib) every time he is mentioned and the opinion of the school is that is repeating it is recommended [f: that is, saying it once in a session is necessary, and repeating it every time the Prophet's name is mentioned is recommended]."

Ibn Abidin explains,

"sending of blessings on the prophet (Allah bless him and give him peace) is necessary once in each session [where his name is mentioned] ... and its repetition is recommended [if the prophet's name (Allah bless him and give him peace) is repeated]." [radd al-muhtar `ala al-durr al-mukhtar, 1:246, bulaq ed.] This was taken from the position verified by Imam Abu'l Barakat al-Nasafi in his al-Kafi and Imam Kamal ibn al-Humam in his Zad al-Faqir.

Places and time when the sending of peace and blessings on the Prophet (Allah bless him and give him peace) is recommended

Imam al-Haskafi mentions,

"it is recommended in all times, when possible."
Ibn 'Abidin adds,

"The scholars have specifically mentioned a number of places when it is recommended: · on Fridays during the day and the night before, in the morning and evening,

· upon entering the mosque and upon exiting,

. when visiting his blessed grave (Allah bless him and give him peace),

· when at Safa and Marwa,

· during the Friday sermon and other sermons [f: the khatib; as for those listening, they do not do so with their tongues, but within themselves],

· after replying to the adhan,

· when the call to commence the prayer is given (iqamah),

· in the beginning, middle and end of a supplication (du`a) [f: because the salat on the Prophet (Allah bless him and give him peace) is accepted by Allah, and He will not reject that which is between it, out of His supreme generosity, as the scholars mention],

· after the du'a of qunut [in the witr prayer],

· when meeting and parting,

· during the ablution,

· when having forgotten something,

· when giving an admonition,

· when commencing and completing the reading of hadith,

· for all authors, students, and teachers,

· people getting married and people marrying others off,

· in letters,

· and before all important matters." [Radd al-Muhtar, 1:348, Bulaq]

What is the reward and benefit of the peace and blessings

Imam al-Sakhawi records numerous benefits and rewards of sending blessings on the blessed prophet (Allah bless him and give him peace). These include:

1. Allah's sending blessings on the slave

Abu Huraira (Allah be pleased with him) relates that the Prophet (Allah bless him and give him peace) said, "He who sends blessings on me once, Allah sends him blessings ten times." [Muslim, Abu Dawud, & Tirmidhi]

Anas ibn Malik (Allah be pleased with him) relates that the Prophet (Allah bless him and give him peace) said, "He who sends blessings on me once Allah sends blessings on him ten times and removes from him ten sins and raises him by ten degrees." [al-Nasa'i].

2. Forgiveness

Abu Kahil relates that the Prophet (Allah bless him and give him peace) said, "O Abu Kahil, whoever sends blessings on me three times every day and three times every night out of love for me and longing for me, it is his right on Allah that He forgive him his sins for that day and night."

3. Sufficiency for one's worldly and other-worldly affairs for the one who makes all of his prayers blessings on the prophet (Allah bless him and give him peace)

Ubayy ibn Ka`b relates: I said, "O Messenger of Allah, I send much blessings on you. What proportion of my prayer should I devote to you?" He said, "As much as you like." I said, "A quarter?" He said, "As much as you like, and if you increased it would only be better for you." I said, "Then a half?" He said, "As much as you like and if you increased then it would only be better for you." I said, "Then two thirds?" He said, "As much as you like and if you increased it would only be better for you." I said, "I'll devote all of my prayers to sending blessings on you." The Prophet (Allah bless him and give him peace) said, "In that case it will suffice you from your worries and your sins will be forgiven. " [Reported by Tirmidhi who declared it well authenticated]

4. Attaining intercession of the Prophet (Allah bless him and give him peace)

Abu al-Darda' relates that the Messenger of Allah (Allah bless him and give him peace) said, "Whoever sends blessings on me ten times in the morning and ten in the evening will have my intercession on judgement day." [Tabarani]

Imam al-Sakhawi mentions other benefits, including:

attaining the pleasure of Allah Most High and His mercy,
protection from His anger,
being shaded by Allah's throne on judgement day,
purification of the heart from hypocrisy,
and seeing our Beloved Prophet (Allah bless him and give him peace) in one's sleep. [al-Qawl al-Badi' fi al-salat 'ala al-Habib al-Shafi', 203]
May Allah fill our hearts with love of His beloved Prophet. May He inspire our tongues to send much blessings on him (Allah bless him and give him peace) and guide us to lead our lives in accordance to his exalted and noble sunna.

And Allah alone gives success

Answered by Shaykh Faraz Rabbani & Sohail Hanif

--
Shaykh Abdal Qadir al Jilani says:

Seekers of this world are very numerous. Seekers of the hereafter are comparatively few. Seekers of the Lord of Truth (Almighty and Glorious is He), who are honest about their wish for Him, are the fewest of the few.

[Sunni Student]

Is it not Possible for the Moderators to make this thread a sticky so we can easily add to it, and so every one can easily view and benefit from this great Thread

[Sunni Student]

Qadi Iyad sites from Al Abbas Ibn Abdul Muttalib in his Ash-Shifa, Page 85-86 of English Translation:

"Before you came to this world,
You were excellent in the shadows and in the repository
in the time (of Adam)
when they covered themselves with leaves.
Then you fell through the ages -
not as a mortal nor a lump of flesh nor as a clot.
Rather as a drop which rode the ships -
and put a bridle on the idol
Nasr while its people were drowned
(in the time of Nuh).
The drop was transferred from loin to womb.
As the world proceeded, the next era appeared.
Then your guardian house contained loftiness from Khindif
underneath which were mountain ranges.
When you were born, the earth shone
and the Horizon was illuminated by your light.
We travel in that illumination
and in the light and the paths of right guidance.
O coolness of the fire of Ibrahim!
O cause of the protection in the blazing fire!"

[Sunni Student]

Jazakumullah Khairan, thanks Mod's for making the thread a sticky!!!!!