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Respecting Prophet (Sallalahu Alayhi Was'sallam) In Light Of Quran And Ahadith.


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Introduction:

 

It is noted that in various cultures, religions and in presence of a stranger or a royalty[1] there is a certain behaviour, and language which is adopted to show respect. Our beloved Prophet (sallalahu alayhi was'sallam) is more worthy of respect then immoral, irreligious, disbelieving and believing folk.[2] A pious believer should show due respect to the Prophet (sallalahu alayhi was'sallam) with his actions as well as language one uses for Prophet (sallalahu alayhi was'sallam) and this respect if it emanates from heart with love of Prophet (sallalahu alayhi was'sallam)[3] then faith of a believer is perfect if its practised with other fundamental aspect of Islam.

 

The goal of this article would be to highlight what the Quran states about respecting, and honouring beloved Prophet (sallalahu alayhi was'sallam). The good manners which we must observe and how the companions demonstrated unrivalled respect for beloved Prophet (sallalahu alayhi was'sallam).

 

Honouring & Loving Prophet (sallalahu alayhi was'sallam):

 

Allah (subhana wa ta'ala) states that honour is in His power, it is Allah (subhana wa ta'ala) who grants honour and grants disgrace to whom He wills: “Say: "O Allah. Lord of Power (And Rule), You givest power to whom You pleasest, and you strippest off power from whom You pleasest: You enduest with honour (izza) whom You pleasest, and You humiliate (zilla) whom You pleasest: In Your hand is all good. Verily, over all things You have power.” [Ref: 3:26] Allah (subhana wa ta'ala) states to whom He has granted honour: “They say, "If we return to Medina, surely the more honourable (al azza) will expel there from the meaner (a'zilla)." But izza (honour) belongs to Allah and His Messenger, and to the Believers; but the Hypocrites know not.” [Ref: 63:8] The honour, izza belongs to Allah (subhana wa ta'ala), beloved Messenger (sallalahu alayhi was'sallam) and the Momineen and those who believe in Prophet (sallalahu alayhi was'sallam) honour him: “[...] So it is those who believe in him, honour him, help him, and follow the light which is sent down with him,- it is they who will prosper." [Ref:7:157] in another verse: “In order that ye (O men) may believe in Allah and His Messenger, that ye may assist and honour him, and celebrate His praise morning and evening.”[4] [Ref: 48:9]

 

Quranic Way To Honour Prophet (sallalahu alayhi was'sallam):

 

Generally calling Prophet (sallalahu alayhi was'sallam) with his name or any other manner which is used by commoners for one another is also prohibited.[5] Allah (subhana wa ta'ala) has given a code of conduct which one must observe to honour Prophet (sallalahu alayhi was'sallam). The first rule Allah (subhana wa ta'ala) instructs the believers to adhere to is: “Do not make [your] calling of the Messenger among yourselves as the call of one of you to another.”[6] [Ref: 24:63] This rule is explained with a few examples in the verse of Quran: “O ye who believe! Raise not your voices above the voice of the Prophet, nor speak aloud to him in talk, as ye may speak aloud to one another,[7] lest your deeds become vain and ye perceive not.”[8] [Ref: 49:2]

 

In another verse Allah (subhana wa ta'ala) instructs the believers: O Ye who believe! Be not forward before Allah and His Messenger but fear Allah for Allah is He Who hears and knows all things.”[9] [Ref: 49:1] A result of being forward is that one will either intervene while Prophet (sallalahu alayhi was'sallam) is speaking or raise the voice above the voice of Prophet (sallalahu alayhi was'sallam). Or sit in his presence with extended legs feet facing him or other people which is highly inappropriate behaviour. Therefore being reserved and on the best manners is fundamental part of honouring beloved Messenger (sallalahu alayhi was'sallam) when one visits him in his heavenly resting place.[10]

 

General rule derived from this verse of Quran is not to behave in presence of Prophet (sallalahu alayhi was'sallam) in a manner which portrays Prophet (sallalahu alayhi was'sallam) as a meeting with commoner but treat him with respect and honour. Behave in his presence that there is no indication of him being treated as a commner.

 

Jibraeel (alayhis salam) Teaching Deen:

 

Angel Jibraeel (alayhis salatu was'sallam) came to Prophet (sallalahu alayhi was'sallam) to enquire about the fundamental teachings religion of Islam. He asked Prophet (sallalahu alayhi was'sallam) to inform him of Islam, Iman, Ihsan, when the day of judgement will take place and then about the signs of judgement day:

 

“[...] My father, Umar ibn al-Khattab, told me: One day we were sitting in the company of Allah's Apostle (peace be upon him) when there appeared before us a man dressed in pure white clothes, his hair extraordinarily black. There were no signs of travel on him. None amongst us recognized him. At last he sat with the Apostle (peace be upon him) He knelt before him placed his palms on his thighs and said: Muhammad, inform me about al-Islam. [...] He (the inquirer) said: You have told the truth. He (Umar ibn al-Khattab) said: It amazed us that he would put the question and then he would himself verify the truth. He (the inquirer) said: Inform me about Iman (faith). [...] He (the inquirer) said: You have told the truth. He (the inquirer) again said: Inform me about al-Ihsan (performance of good deeds). [...] He (the enquirer) again said: Inform me about the hour (of the Doom).[11] [...] He (the inquirer) said: Tell me some of its indications. He (the Holy Prophet) said: [...]He (the narrator, Umar ibn al-Khattab) said: Then he (the inquirer) went on his way but I stayed with him (the Holy Prophet) for a long while. He then, said to me: Umar, do you know who this inquirer was? I replied: Allah and His Apostle knows best. He (the Holy Prophet) remarked: He was Gabriel (the angel). He came to you in order to instruct you in matters of religion.” [Ref: Muslim, Book 1, Hadith 1]

 

Prophet (sallalahu alayhi was'sallam) explained[12] each query of Jibraeel (alayhis salam) and after Jibraeel (alayhis salam) departed he informed the companions: “He came to you in order to instruct you in matters of religion.” Apart from the apparent queries and their answers the very behaviour of Jibraeel (alayhis salam) was also part of teaching which he was instructed to teach to companions. Note Jibraeel (alayhis salam) knelt in front of Prophet (sallalahu alayhi was'sallam) as one would kneel in prayers (i.e. position of Jalsa) which is gesture of respect, devotion, and submission. After which Jibraeel (alayhis salam) places his both hands on thighs of Prophet (sallalahu alayhi was'sallam) for this to happen it must be that Jibraeel (alayhis salam) was in close proximity to Prophet (sallalahu alayhi was'sallam) and must have been leaning forward and looking down into lap of Prophet (sallalahu alayhi was'sallam) because to looking into eyes or at the face of esteemed Prophet (sallalahu alayhi was'sallam) for prolonged time would demonstrate lack of respect for beloved Prophet (sallalahu alayhi was'sallam).

 

After Prophet (sallalahu alayhi was'sallam) finished Jibraeel (alayhis salam) said: “You have told the truth.” this was to demonstrate the companions that one must not question the knowledge of Prophet (sallalahu alayhi was'sallam) rather blindly affirm what he tells them. All this is demonstration of respect and reverence of Prophet (sallalahu alayhi was'sallam) which Jibraeel (alayhis salam) was showing so the believers when they enquire about something they imitate the manners which Jibraeel (alayhis salam) demonstrated.

 

Hadhrat Abu Bakr's (radiallah 'tala anh) Reverence Of Prophet (sallalahu alayhi was'sallam):

 

Prophet (sallalahu alayhi was'sallam) went to make peace between Bani Amr bin Auf at Quba and he was delayed. In absence of Prophet (sallalahu alayhi was'sallam) Hadhrat Bilal (radiallah ta'ala anh) went to Hadhrat Abu Bakr (radiallah ta'ala anh) to ask him to lead the prayers. While the prayer was in progress Prophet (sallalahu alayhi was'sallam) arrived and walked between the rows until he was in the first row: The people clapped[13] their hands. Abu Bakr (radiallah ta'ala anh) never glanced sideways in his prayer but when the people continued clapping, Abu Bakr (radiallah ta'ala anh) looked and saw Allah's Apostle (sallalahu alayhi was'sallam). Allah's Apostle (sallalahu alayhi was'sallam) beckoned him to stay at his place.” but Hadhrat Abu Bakr (radiallah ta'ala anh) retreated to the first row and then Prophet (sallalahu alayhi was'sallam) led the companions in prayers. After the prayers Prophet (sallalahu alayhi was'sallam) enquired of Hadhrat Abu Bakr (radiallah ta'ala anh) to why he did not remain in the place of Imam to lead the companions in prayers he replied: Abu Bakr (radiallah ta'ala anh) replied, "How can Ibn Abi Quhafa (i.e. Abu Bakr) dare to lead the prayer in the presence of Allah's Apostle (sallalahu alayhi was'sallam)!" [Ref: Bukhari, B11, H652] Implying that he is not worthy of leading the prayers when Prophet (sallalahu alayhi was'sallam) is himself present and this is confirmed explicitly in another hadith: "It does not befit the son of Al Quhafa to lead the prayer in the presence of Allah's Apostle (sallalahu alayhi was'sallam).” [Ref: Bukhari, B22, H309]

 

Hadhrat Abu Bakr's (radiallah ta'ala anh) was perfectly capable of leading the prayers in the presence of Prophet (sallalahu alayhi was'sallam) because Prophet (sallalahu alayhi was'sallam) had instructed him to do so His instruction is proof that he had ability otherwise Prophet (sallalahu alayhi was'sallam) would not have instructed him to do so. Therefore statement of Hadhrat Abu Bakr (radiallah ta'ala anh): "It does not befit the son of Al Quhafa to lead the prayer in the presence of Allah's Apostle (sallalahu alayhi was'sallam).” has to be interpreted to mean statement of humility. At the same time this statement shows deep love, respect which he had for Prophet (sallalahu alayhi was'sallam) as well as high lighting the greatness and superiority of Prophet (sallalahu alayhi was'sallam).

 

Hadhrat Ali's (radiallah ta'ala anh) Respect & Love For Prophet (sallalahu alayhi was'sallam):

 

Prophet (sallalahu alayhi was'sallam) departed from Madinah with intention of performing Umra in Makkah and before entering Makkah Prophet (sallalahu alayhi was'sallam) sent one of his companions to seek permission from its polytheist inhabitants to enter Makkah for Umra. They agreed to sign a peace treaty on the certain conditions[14] one being that Muslims will not be allowed to enter Makkah to perform Umra this year but the permission for Prophet (sallalahu alayhi was'sallam) to perform Umra was for next year.[15] The Mushrikeen of Makkah were reluctant to accept certain part of treaty of Hudaibiyah. Their first objection was to the word ir'Rahma of bismillah[16] which Prophet (sallalahu alayhi was'sallam) dictated to Hadhrat Ali[17] (radiallah ta'ala anh). Reason being Suhail not knowing the meaning of ir'Rahma, which introduce ambiguity in the sentence of bismillah therefore entire meaning of bismillah was in question: “[…] Suhail said: As for" Bismillah," we do not know what is meant by" Bismillah-ir-Rahman-ir-Rahim". But write what we understand, ..." The companions refused to comply to this, but when Prophet (sallalahu alayhi was'sallam) instructed the Hadhrat Ali (radiallah ta'ala anh) to cross out: “bismillah-ir-Rahman-ir-Rahim.” and write: “Bi ismika allahuma. (i.e. By your name o Allah!).” he did so. Then Prophet (sallalahu alayhi was'sallam) dictated: "This is the peace treaty which Muhammad, Allah's Apostle has concluded." to which Suhail said: "By Allah, if we knew that you are Allah's Apostle we would not prevent you from visiting the Kaba, and would not fight with you. So, write: "Muhammad bin Abdullah." [Ref: Bukhari, B50, H891] in another hadith Suhail said: “... write your name and the name of your father.” [Ref: Muslim, B19, H4404] In reply to Suhail Prophet (sallalahu alayhi was'sallam) took oath on the name of Allah (subhana wa ta'ala) and stated that he is Prophet of Allah (subhana wa ta'ala) irrespective of you believe me or not.Then he instructed Hadhrat Ali (radiallah ta'ala anh) to erase: “Muhammad ur'rasool-allah.” and instead write: “Muhammad bin Abdullah." [Ref: Bukhari, B50, H891] as Suhail demanded but Hadhrat Ali (radiallah ta'ala anh) said: "By Allah I will never erase it."[18] [Ref: Bukhari, B53, H408] due to immense love and respect which he had for Prophet (sallalahu alayhi was'sallam). Then Prophet (sallalahu alayhi was'sallam) himself erased it: “... and 'Ali wrote: Ibn 'abdullah.” [Ref: Muslim, B19, H4403] to complete the sentence..

 

This act of disobedience was out of respect, with intention of respect, and this is only form of disobedience to beloved Prophet's (sallalahu alayhi was'sallam) permitted in Islam. It was committed to maintain higher level of respect for beloved Prophet (sallalahu alayhi was'sallam) any other act of disobedience is reprehensible. Therefore erasing of words Muhammed Allah's (subhana wa ta'ala) Apostle was not blameworthy or reprehensible or detrimental to iman of Hadhrat Ali (radiallah ta'ala anh) because instruction to do so was from Prophet (sallalahu alayhi was'sallam) and obedience to beloved Messenger (sallalahu alayhi was'sallam) is righteousness.

 

Hadhrat Qubath ibn Ashyam (radiallah ta'ala anh) Respect For Beloved Prophet (sallalahu alayhi was'sallam):

 

Hadhrat Qubath ibn Ashyam (radiallah ta'ala anh) was older then Prophet (sallalahu alayhi was'sallam) in age and Hadhrat Uthman ibn Affan (radiallah ta'ala anh) enquired from him: “Are you akbar or Allah's Messenger (sallalahu alayhi was'sallam)?” Hadhrat Uthman (radiallah ta'ala anh) used the word akbar in meaning of older and not greater in rank, but upon being asked this Hadhrat Qubath ibn Ashyam (radiallah ta'ala anh) replied: “... Allah's Messenger (sallalahu alayhi was'sallam) is akbar (i.e. greater in rank) then me but I was born before him.”[19] This demonstrates that in understanding of Sahabi (radiallah ta'ala anh) being akbar meant greater in rank as well as older. Therefore he affirm the superiority of beloved Prophet (sallalahu alayhi was'sallam) over himself and then state that he was born before beloved Prophet (sallalahu alayhi was'sallam).[20] This shows the deep respect which companions had for beloved Prophet (sallalahu alayhi was'sallam).

 

Conclusion:

 

Allah (subhana wa ta'ala) as taught model behavior in Quran which the believer must adopt in presence of Prophet (sallalahu alayhi was'sallam), but in addition to this Allah (subhana wa ta'ala) has stated: “When it is said to them (i.e. munafiqeen): "Believe as the others believe:" They (i.e. the munafiqeen) say: "Shall we believe as the fools (i.e. Sahabah) believe?" ...” [Ref: 2:13] From this it can be deduced, the Muslims are instructed to believe like the companions and only the munafiqeen will object to believing in Prophet (sallalahu alayhi was'sallam) as they believed. Sunnah of companions recorded in ahadith reveal how the companions of beloved Prophet (sallalahu alayhi was'sallam) believed in various verses of Quran which instruct respect, honouring of beloved Prophet (sallalahu alayhi was'sallam). The ahadith reveal companions had immense respect and love for Prophet (sallalahu alayhi was'sallam). They went to extraordinary levels to ensure; Prophet (sallalahu alayhi was'sallam) is rightly honoured and respected.

 

The honourable status of Prophet (sallalahu alayhi was'sallam) is very high therefore the manners, language, tone and loudness of voice, all are subject to abnormal restrictions. Hadhrat Abu Bakr (radiallah ta'ala anh) as well as Hadhrat Ali (radiallah ta'ala anh) both refused to comply with orders of beloved Prophet (sallalahu alayhi was'sallam) because their orders were to do something which they considered disrespect of Prophet (sallalahu alayhi was'sallam). Hadhrat Qubath ibn Ashyam (radiallah ta'ala anh) did not consider using word akbar in comparison to Prophet (sallalahu alayhi was'sallam), and Jibraeel (alayhis salam) knelt in front of beloved Prophet (sallalahu alayhi was'sallam) placed his hands on beloved Prophet’s (sallalahu alayhi was'sallam) thighs and respectfully enquired and affirmed the answers as a righteous believer affirms as part of his/her belief what ever beloved Prophet (sallalahu alayhi was'sallam) stated.

 

Wama alayna ilal balaghul mubeen.

Muhammed Ali Razavi

 

FootNotes:

 

- [1] In UK there is a specific protocol which people have to fallow then they meet the Queen. Physical contact with Queen apart from hand shake is considered being too forward. One has to wait until queen extends her for hand-shake and then carefully and softly shake her hand, holding her hand firmly or bumping into her hand as well as initiating the hand shake is considered improper manners. Her male subjects are expected to bow slightly and her female subjects curtsy.

 

- [2] Hadhrat Umar (radiallah ta'ala anh) visited Prophet (sallalahu alayhi was'sallam) and he wept when he saw, Prophet (sallalahu alayhi was'sallam) sleeping on mat made from palm fibre. Prophet (sallalahu alayhi was'sallam) enquired: “Ibn Khattab, what wakes you weep?” to which he replied: “... Apostle of Allah, why should I not shed tears! This mat has left its marks on your sides and I do not see in your store room (except these few things) that I have seen; Caesar and Closroes are leading their lives in plenty whereas you are Allah's Messenger. His chosen one, and that is your store!” and beloved Prophet (sallalahu alayhi was'sallam) replied: Ibn Khattab, aren't you satisfied that for us (there should be the prosperity) of the Hereafter, and for them (there should be the prosperity of) this world?” [Ref: Bukhari, B9, H3507] To which Hadhrat Umar (radiallah ta'ala anh) replied in affirmative to that he is satisfied with akhira over dunya. The main purpose for narrating this event is to show that Hadhrat Umar (radiallah ta'ala anh) wished for Prophet (sallalahu alayhi was'sallam) the comfort of life because beloved Prophet (sallalahu alayhi was'sallam) is superior then king Caesar. Based on principle of Hadhrat Umar (radiallah ta'ala anh); beloved Prophet (sallalahu alayhi was'sallam) superiority over Caesar , Closrose generally all Kings, Queens, Presidents and noblemen is established. Therefore he should be loved, respected, honoured, obeyed, more then these people and every behaviour which is for respect should be adopted to honour and to show respect him with exception to what is prohibited in Sharia. And it is established; the manner in which the companions respected and loved beloved Prophet (sallalahu alayhi was'sallam) was more then the kings of his time: “[...] "O people! By Allah, I have been to the kings and to Caesar, Khosrau and An-Najashi, yet I have never seen any of them respected by his courtiers as much as Muhammad is respected by his companions. [...]” [Ref: Bukhari, B50, H891] When righteous believer visits to beloved Prophet (sallalahu alayhi was'sallam) in Madina he should think of how he sits, stands, talks, walks, in presence of Prophet (sallalahu alayhi was'sallam) because he visits a living Prophet (sallalahu alayhi was'sallam).

 

- [3] Momin does not become Momin until he loves RasoolAllah (sallalahu alayhi was'sallam) more then his parents, wife, children, wealth; anything which is valueable to a man or to a woman. [Ref: Quote Hadith]

 

- [4] Celebrating the praise in the morning and evening has to be understood in light of this verse: “Then celebrate the praises of thy Lord again and again, and glorify Him in the evening and in the morning." [Ref: 3:41] and in another verse: “Send not away those who call on their Lord morning and evening, seeking His Wajh (i.e. literally 'face' but implies pleasure).” [Ref: 6:52]

 

- [5] Also calling Prophet (sallalahu alayhi was'sallam) with four or a finger gesture or calling him with a derogatory nickname is prohibited according to this verse of the Quran.

 

- [6] “Make not the calling of the messenger among you ...” [i.e.] do not call the Prophet (pbuh) by his name saying: O Muhammad, (as your calling one of another) by name. You should rather respect him, show deference towards him and honour him by saying: " O Prophet of Allah " , " O Messenger of Allah " , " O Abu'l-Qasim ...” [Ref: Tafsir Ibn Abbas] “Do not, among yourselves, consider the calling of the Messenger to be like your calling of one another ...” by saying, ‘O Muhammad!’ (s), but say, ‘O Prophet of God’, or, ‘O Messenger of God!’ gently, respectfully and in a low voice. Verily God ...” [Ref: Tafsir Al Jalalayn]

 

- [7] One group of people raised their voice out side the houses of Ummahatul Momineen while seeking beloved Messenger (sallalahu alayhi was'sallam); Allah (subhana wa ta'ala) with regarding them says: “Those who shout out to thee from without the inner apartments - most of them lack intelligence.” [Ref: 49:4]

 

- [8] It is narrated: “… Abu Bakr and 'Umar were on the verge of destruction (and that was because): When the delegate of Bani Tamim came to the Prophet, one of them (either Abu Bakr or 'Umar) recommended Al-Aqra' bin Habis At-Tamimi Al-Hanzali, the brother of Bani Majashi (to be appointed as their chief), while the other recommended somebody else. Abu Bakr said to 'Umar, "You intended only to oppose me." 'Umar said, "I did not intend to oppose you!" Then their voices grew louder in front of the Prophet whereupon there was revealed: 'O you who believe! Do not raise your voices above the voice of the Prophet..a great reward.' (49.2-3) Ibn Az-Zubair said, 'Thence forward when 'Umar talked to the Prophet, he would talk like one who whispered a secret and would even fail to make the Prophet hear him, in which case the Prophet would ask him (to repeat his words)."[Ref: Bukhari, B92, H405] Hadhrat Umar's (radiallah ta'ala anh) voice became so low due to respect that Prophet (sallalahu alayhi was'sallam) had to repeatedly ask him to repeat but Hadhrat Abu Bakr's (radiallah ta'ala anh) voice was such that Prophet (sallalahu alayhi was'sallam) did not need to ask him to repeat again: “'Umar used to speak in such a low tone that the Prophet had to ask him to repeat his statements." But Ibn Az-Zubair did not mention the same about his (maternal) grandfather (i.e. Abu Bakr). [Ref: Bukhari, B60, H368] Allah (subhana wa ta'ala) states about these two purified personalities: “Those that lower their voices in the presence of Allah's Messenger,- their hearts has Allah tested for piety, for them is Forgiveness and a great Reward.” [Ref: 49:3]

 

- [9] In these ayaat, Allah the Exalted teaches His faithful servants the good manners they should observe with the Messenger , which are respect, honour and esteem. Allah the Exalted and Most Honoured said ...” [Ref: Tafsir Ibn Kathir] “O you who believe! Do not be forward in the presence of God and His Messenger…He said:Verily, God, Exalted is He, has instructed His believing servants in propriety (adab). The meaning is: ‘Do not speak before he [the Prophet] speaks’. Then when he speaks, move forward towards him, hearkening and listening to him; …and fear God, regarding the neglect of His rights, and the loss of reverence for Him. Surely God hears what you say, and knows what you do. His words: ...” [Ref: Tafsir Al Tustari]

 

- [10] Prophets (alayhis salatu was'sallam) are alive in their graves: “And ask those We sent before you of Our messengers; have We made besides the Most Merciful deities to be worshipped?” [Ref: 43:45] Allah's (subhana wa ta'ala) instruction to ask the previous Prophets (alayhis salatu was'sallam) indicates; Prophets (alayhis salatu was'sallam) are alive because asking a question indicates that one being asked possess the means to reply. Primarily the questioner must posses ability to pose the question and speak loud enough so the questioned can hear it. In this context the questioner is beloved Prophet (sallalahu alayhi was'sallam) and he is questioning the Prophets (alayhis salatu was'sallam) who have passed away. The questioned must be at minimum alive, able to hear, able to respond otherwise questioning the one who can not hear or respond is foolishness and Allah (subhana wa ta'ala) does not instruct foolish actions. This is supported by many ahadith: “... Allah's Messenger (sallalahu alayhi was'sallam) said, "Invoke many blessings on me on Friday for it is witnessed. The angels are present on it, and no one will invoke a blessing on me without his blessing being submitted to me till he stops." I asked whether that applied also after his death, and he replied, "Allah has prohibited the Earth from consuming the bodies of the prophets; so Allah's prophet is alive and given provision. [Ref: Sunan Ibn Maja, Volume 1, Hadith 1627] This proves Prophets (alayhis salatu was'sallam) are alive hence Allah (subhana wa ta'ala) and this is also true for our beloved Prophet (sallalahu alayhi was'sallam): ”... Allah's Messenger (sallalahu alayhi was'sallam) said: Whoever visits my grave after my death it is same he has visited me in my life.” [Ref: Tabarani, Volume 12, Hadith 406] This leads to the main point; because beloved Prophet (sallalahu alayhi was'sallam) is alive in his heavenly abode if one attends the heavenly abode of beloved Prophet (sallalahu alayhi was'sallam) in Madinah ash'Shareef one must adhere to all the good manners and abstain from what Allah (subhana wa ta'ala) prohibited in Quran. Refrain from forms of acts, speech which insinuate disrespect or shows lack of Adab for beloved Prophet (sallalahu alayhi was'sallam). One must observe all the formalities which one would observe in presence of beloved Prophet (sallalahu alayhi was) during his life time.

 

- [11] Jibraeel (alayhis salam) inquired: “Inform me about the hour (of the Doom).” and in response to Jibraeel's (alayhis salam) inquiry Prophet (sallalahu alayhi was'sallam) replied: “One who is asked knows no more than the one who is inquiring (about it).” The meaning of this statement of Prophet (sallalahu alayhi was'sallam) can be two fold; if Prophet (sallalahu alayhi was'sallam) knew the when the end of Time will take place then it will mean Jibraeel (alayhis salam) too knows. And if Prophet (sallalahu alayhi was'sallam) didn't knew then the meaning is like Prophet (sallalahu alayhi was'sallam) Jibraeel (alayhis salam) also does not know. The answer of Prophet (sallalahu alayhi was'sallam) is unclear it tells the reader/listener about nothing. In another hadith same question was posed by another companion: A man asked the Prophet about the Hour (i.e. Day of Judgement) 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." [Ref: Bukhari, B57, H37] but here too Prophet (sallalahu alayhi was'sallam) did not answer the question instead asked the companion a question: "What have you prepared for it?" This deliberate ambiguity and avoidance is proof; Prophet (sallalahu alayhi was'sallam) was not permitted to make the knowledge of it public because Allah (subhana wa ta'ala) wanted to keep it hidden: "Verily the Hour is coming - My design is to keep it hidden - for every soul to receive its reward by the measure of its Endeavour.” [Ref: 20:15]. Note on the basis of inquiry and reply of Prophet (sallalahu alayhi was'sallam) one may argue: 'Only purpose of Jibraeel (alayhis salam) to inquire from Prophet (sallalahu alayhi was'sallam) was to gain knowledge about what he did not know.' and then conclude: 'Jibraeel (alayhis salam) did not know about the Hour therefore Prophet (sallalahu alayhi was'sallam) knows no better about the Hour.' This reasoning conflicts with the established fact; the purpose of Jibraeel (alayhis salam) was to educate the companions and not to gain knowledge for himself: He was Gabriel (the angel). He came to you in order to instruct you in matters of religion.”[Ref: Muslim, B1, H1] Therefore the reply of Prophet (sallalahu alayhi was'sallam) taught the companions that any question about inquiring about the time, date of end of Time will be answered ambiguously.

 

- [12] Al Islam was explained with fallowing words: “... that you testify that there is no god but Allah and that Muhammad is the messenger of Allah, and you establish prayer, pay Zakat, observe the fast of Ramadan, and perform pilgrimage to the (House) if you are solvent enough (to bear the expense of) the journey.” and Iman with: “That you affirm your faith in Allah, in His angels, in His Books, in His Apostles, in the Day of Judgement, and you affirm your faith in the Divine Decree about good and evil.” Ihsan was defined by Prophet (sallalahu alayhi was'sallam) to mean: “That you worship Allah as if you are seeing Him, for though you don't see Him, He, verily, sees you.” in another version the hadith defines Ihsan as: “That you worship Allah as if you are seeing Him, and in case you fail to see Him, then observe prayer (with this idea in your mind) that (at least) He is seeing you.” [Ref: Muslim, B1, H4] Finally about when the day of judgement will be Prophet (sallalahu alayhi was'sallam) stated: “One who is asked knows no more than the one who is inquiring (about it).” then on the request of Jibraeel (alayhis salatu was'sallam) informed him of signs of the day of judgement: “That the slave-girl will give birth to her mistress and master, that you will find barefooted, destitute goat-herds vying with one another in the construction of magnificent buildings.”

 

- [13] It is not permitted for men to clap during the prayers because Prophet (sallalahu alayhi was'sallam): “... addressed the people and said, "O people! Why did you start clapping when something happened to you in the prayer? clapping is for women. Whenever one is confronted with something unusual in the prayer one should say, 'Subhan Allah'." [Ref: Bukhari, B22, H309]

Edited by MuhammedAli
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- [14] Condition of Prophet (sallalahu alayhi was'sallam) for the treaty was that they allow the Muslims to perform Umra: “On the condition that you allow us to visit the House so that we may perform Tawaf around it." The Mushrikeen gave fallowing conditions: "We also stipulate that you should return to us whoever comes to you from us, even if he embraced your religion." [Ref: Bukhari, B50, H891] “... anyone who joined them (i.e. the Mushrikeen) from the Muslims, the Meccans would not return him, ...” [Ref: Muslim, B19, H4404] “... and would not carry weapons except swords and would not stay in Mecca except for the period they are allowed (i.e. three days). ...” [Ref: Muslim, B19, H4404] in another hadith: “... Prophet and his companions would enter Mecca and stay there for three days, and that they would enter with their weapons in cases.” [Ref: Bukhari, B49, H862] Next year when the companions came to perform Umra after three days the Mushrikeen asked the Prophet (sallalahu alayhi was'sallam) to leave: “... When Allah's Apostle had entered Mecca and three days had elapsed, the Meccans came to 'Ali and said, "Let your friend (i.e. the Prophet) quit Mecca." Ali informed Allah's Apostle about it and Allah's Apostle said, "Yes," and then he departed.” [Ref: Bukhari, B53, H408]

 

- [15] Their reason for not permitting it this year was; Arabs will say the Mushirkeen of Makkah capitulated out of fear: "On the condition that you allow us to visit the House (i.e. Ka'ba) so that we may perform Tawaf around it." Suhail said, "By Allah, we will not (allow you this year) so as not to give chance to the 'Arabs to say that we have yielded to you, but we will allow you next year. So, the Prophet got that written.” [Ref: Bukhari, B50, H891] also in another hadith it is affirmed: “... Allah's Apostle set out for the 'Umra but the pagans of Quraish prevented him from reaching the Ka'ba. So, he slaughtered his sacrifice and got his head shaved at Al-Hudaibiya, and agreed with them that he would perform 'Umra the following year and ...” [Ref: Bukhari, B49, H864]

 

- [16] ”... suhail said, "As for 'Beneficent,' by Allah, I do not know what it means." [Ref: Bukhari, B50, H891]

 

- [17] “So Ali bin Abi-Talib started writing the treaty between them. He wrote, ...” [Ref: Bukhari, B53, H408] “The Prophet (may peace be upon him) said to 'Ali: write" In the name of Allah, most Gracious and most Merciful.” [Ref: Muslim, B19, H4404]

 

- [18] Previously Hadhrat Abu Bakr (radiallah ta'ala anh) and in this case Hadhrat Ali (radiallah ta'ala anh) refused to comply with the orders of Allah's apostle (sallalahu alayhi was'sallam) out of deep love and unrivalled respect which they had for him. Readers should note that Allah (subhana wa ta'ala) has instructed obedience in Quran to Allah (subhana wa ta'ala) and his Messenger (sallalahu alayhi was'sallam). Yet despite their disobedience Messenger (sallalahu alayhi was'sallam) did not reprimand them in any way or stated anything which showed disapproval of their actions. This leads to the understanding; acting contrary to instructions of Messenger (sallalahu alayhi was'sallam) with intention and out of respect is not reprehensible sharaee disobedience.

 

- [19] “Sayyidina Qays ibn Makhramah narrated: I was born as was Allah's Messenger in the year of the Elephant. Uthman ibn Affan asked Qubath ibn Ashyam of Banu Yamar ibn Layth: “Are you akbar or Allah's Messenger (sallalahu alayhi was'sallam)? He said, Allah's Messenger (sallalahu alayhi was'sallam) is akbar then me but I was born before him. He added, 'And I saw the droppings of green birds having faded.” [Ref: Sunan at-Tirmadhi, Book 52, Chapter 4, Hadith 3639]

 

- [20] “O [people] of faith! Do not address (i.e. the Messenger): [with word] ra'ina, but [use word] unthurna; and listen [to him speaking]: ...” [Ref: 2:104] The Arabic word ra'ina but it was used by companions to ask beloved Prophet (sallalahu alayhi was'sallam) to explain the point again or in a way so they too can grasp it. In Hebrew the word roi'na means shepherd so they would use distort the pronunciation of ra'ina to roi'na and joke amongst them selves about getting away with insulting Prophet (sallalahu alayhi was'sallam) in public. The pronunciation of ra'ina and roi'na is pretty much same and due to this ambiguity the Jews used it to insult Prophet (sallalahu alayhi was'sallam) [see, 4:46]. Therefore Allah (subhana wa ta'ala) forbade the usage of words which may be misconstrued to insult and disrespect beloved Prophet (sallalahu alayhi was'sallam). Hadhrat Qubath ibn Ashyam (radiallah ta'ala anh) based on the hokam of this verse of Quran stated: “... Allah's Messenger (sallalahu alayhi was'sallam) is akbar (i.e. greater in rank) then me but I was born before him.”

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