Our social:

Post from category:

Physical Beauty Of The Prophet

THE Prophet (peace be upon him) was both outwardly and inwardly perfect. We have heard and read about the beautiful character of the Prophet (peace be upon him), but not many of us are aware of his physical beauty. We find in the seerah many beautiful descriptions of the Prophet (peace be upon him) by his Companions, some of which are shared here:

Like a moon
Al-Baraa Bin Malik was asked, “Was the Messenger of Allah’s face sword-like?” He responded, “No, it was moon-like.” (Mishkat Al-Masabeeh, 2/518)

Another companion, Jabir Bin Samurah said, “I saw him at one full-moon night. I looked at him. He was dressed in a red garment. I compared him with the moon and found that — for me — he was better than the moon.” (Mishkat Al-Masabeeh, 2/518)

One point from the description of Al-Baraa was that the Prophet (peace be upon him) did not have a thin and lean face; rather, he had a round face.

Ka‘b Bin Malik said: “When he (peace be upon him) was pleased, his face would shine with so bright light that you would believe that it was a moon-piece.” (Al-Bukhari, 1/502)

Description of Anas RA
Anas Bin Malik was the servant of the Prophet (peace be upon him) for 10 years, due to which his description is even more amazing. Usually those with us – wives, children, employees – are the ones who see the ‘worst’ side of our character because we do not fear reproach from them, but Anas narrated that he never even heard “uff” (the smallest expression of disgust) from the Prophet (peace be upon him)!

Anas said, “I have never touched silk or a silky garment softer than his hands; nor have I smelt a perfume or any scent nicer than his.” (Al-Bukhari)

Description of Umm Ma’bad RA
The description of Umm Ma’bad is the most comprehensive and detailed narration we have of the Prophet (peace be upon him). This woman, who would take care of travelers who passed by her tent, only saw the Prophet (peace be upon him) once. During the Hijrah of the Prophet (peace be upon him) from Makkah to Madina, he stopped by her tent with his companions for some rest and food.

It was narrated that the Prophet (peace be upon him), his servant, a guide, and Abu Bakr, on their way, passed by her tent and asked her if they could buy some meat or dates from her, but she could not find anything. The Messenger of Allah (peace be upon him) looked towards a sheep next to the tent. They had run out of provisions and were hungry. The Prophet (peace be upon him) asked Umm Ma’bad, “What is wrong with this sheep, dear Umm Ma’bad?”

She replied, “The sheep is fatigued and is weaker than the other sheep.”

The Messenger of Allah (peace be upon him) said, “Does it milk?”

She replied, “I swear if I saw milk from it, then I would milk it.” The Prophet (peace be upon him) called the sheep and moved his hand over its udder; he pronounced the name of Allah and praised Him. Then he called Umm Ma’bad when the sheep steadied its feet and its udder filled. He asked for a large container and milked it until it was filled. The lady drank until full (meaning satisfied), his companions drank until full, then the others drank. Then it was milked for a second time until the container was full, and they left her and continued on their journey.

After a short while, her husband (Abu Ma’bad) returned from herding goats that were swaying from weakness. He saw the milk and said to his wife, “Where did you get this milk from, dear Umm Ma’bad. The sheep is single, and there is no milk in the house!”

She replied, “I swear by God, a blessed man came to us today.”

Abu Ma’bad said, “Describe him to me.”

She then began her description:
“His cleanliness was apparent.” The first thing she noticed about the Prophet (peace be upon him) is that his cleanliness was apparent. Imagine the situation of traveling during that time; the traveler would be bound to get some dirt on him, yet the Prophet (peace be upon him) was so clean that it was the first thing noticeable.

“His face was luminous, handsome disposition, he did not have a protruding stomach, nor did he have a small head, handsome, well proportioned, his eyes had wideness, his eyelashes were long, in his voice was raspiness/crackle, his neck was long, the white of his eyes was extremely white, and the black of his eyes was extremely black, it was as if he had kohl (eyeliner the Arabs used) on naturally, natural arching of his eyebrows, his hair extremely black, when he was silent he would be enveloped in an aura of respect, and if he spoke it was like a light protruding from him, the most beautiful of people from far, and the most beautiful from close, his speech was sweet, not short (tazar means someone who is very short and brief in their speech; they do not give you more than a ‘yes/no’ answer. When the Prophet (peace be upon him) spoke, he did not speak in this manner), not very long (hathar is the opposite of tazar; it is to be very long and detailed in speech, to keep talking and talking, so much so that it can get annoying. Likewise the Prophet, peace be upon him) was not like this too), it was as if his speech were beads of a necklace cut (meaning that his words fall in order after one another and that his speech was organized), he is most respected, his companions would surround him, when he spoke they listened attentively to his speech, and if he ordered they hastened to it fully without frowning or refusing.”

She ends her description by talking about the respect that was shown to him, which only adds to his impressive personality and how the Companions would obey him.

Abu Ma’bad responded, “I swear by Allah, he is the one Quraish mentioned to us about his affair in Makkah. I am determined to accompany him; if I could go that way.” (Ibn Hisham, Imam Ahmad, Ibn Kathir’s Bidayah wa An-Nihayah, 2/190, authenticated by Ad-Dhahabi)

May Allah make us among those who truly love, follow, and will have the honor of living with the Prophet (peace be upon him) in paradise.

All Deeds Are Based On Intention

A Muslim believes in the great importance of intention and its importance for the reminder of his deeds, both in this world and the Hereafter. This is so because all deeds are based on intention. Due to it, the deed is strengthened or weakened. Depending on the intention, the deed is either valid or void. The belief of the Muslim, concerning the necessity of intention for every deed and the obligation to make the intention proper, is based first of all on Allah’s words: “And they were commanded not but that they should worship Allah and worship none but Him alone (abstaining from ascribing partners to Him).” [Noble Quran 98:5]

Allah has also said: “Say (O Muhammad): ‘Verily, I am commanded to worship Allah (alone) by obeying Him and doing religious deeds sincerely for His sake only.” [Noble Quran 39:11]

This belief is also based on Allah’s Messenger’s words: “Verily, all actions are but driven by intention, and for everyone is what he intended.” [Bukhari and Muslim]

Allah’s Messenger (peace and blessings be upon him) also said: “Certainly, Allah does not look at your shapes or wealth. But He only looks at your heart and deeds.” [Bukhari and Muslim]

Looking at the hearts is looking at the intentions, for it is the intention driving and motivating force behind the deed. Allah’s Messenger (peace and blessings be upon him) also said: “He who seriously considered doing a good deed but did not do it, will have one good deed recorded for him.” [Muslim]

Just seriously considering a good deed is a good deed itself by which one earns a reward. This is due to the virtuousness of having a proper intention. Allah’s Messenger (peace and blessings be upon him) also said: “There are four types of people: one is a man whom Allah has given knowledge and wealth. He acts with respect to his wealth based on his knowledge. Another person says that if Allah had given him similar to what He gave the first man, he would have acted in the same fashion. The reward for both of them will be the same. A third person is one, to whom Allah gives wealth, but He does not give knowledge. Therefore, he spends money according to his desire. Another man says that if Allah had given him, what He had given that person, he would have acted in the same manner. These two will have the same burden upon them.” [Ibn Majah with a good chain]

The one who has a pious intention is rewarded for a good deed and the one who has an evil intention will bear its burden just like the one who did an impious deed. All of that is due to intention alone.

Non-Combatant receive a reward like that of a Combatant
At the Battle of Tabuk, Allah’s Messenger (peace and blessings be upon him) said: “There are people concerning whom you do not travel any distance, nor do you spend anything, nor do you pass any valley, but they are with you in that matter.” The people said, “How is that?” He said, “They have been restrained due to some excuse, but they are with us because of good intention.” [Bukhari and Abu Dawud]

Good intention is what makes the non-combatant equal in reward to the combatant. It is what makes the non-Mujahid receive a reward like that of a Mujahid.

Murderer and murdered will be in Hell
Allah’s Messenger (peace and blessings be upon him) also said: “If two Muslims meet each other with their swords, then both the killer and the killed will be in the Hell-fire.” Someone said, “O Allah’s Messenger (peace and blessings be upon him), that is the case of the killer, but why should that be the case for the killed?” He answered, “Because he wanted to kill his companion.” [Bukhari and Muslim]

The impious intention and evil desire have made both fighters equal in deserving the Hell-fire. If the killed did not have that evil intention, he would have been from the inhabitants of Paradise.

The intention is the soul of the deed and its value
Allah’s Messenger (peace and blessings be upon him) states: “The one who marries based on a dower that he has no intention of paying is, in fact, a fornicator. And one, who takes a loan that he has no intention of repaying, is, in fact, a thief.” [Ahmad]

Therefore, an evil intention can transform a permissible deed into a forbidden one. It can also change a deed that is free from any harm into a harmful deed.

All of the above emphasize what a Muslim believes concerning the seriousness of intention and its extreme importance. Therefore, he bases all of his deeds upon a pious intention. He also strives his best not to perform any deed without any intention or with an impure intention. The intention is the soul of the deed and its value. The deed is sound if the intention is sound, and the deed is wicked if the intention is wicked. The one who performs the deeds without intention is done for show.

Intention is the driving force in the heart towards a deed that is in accord with a sound goal
Furthermore, a Muslim believes that intention is an essential component of deeds and a condition for the validity of the deed. He also knows that the intention is not simply the statement of the tongue, “O Allah, I intend such and such….” Nor is it simply a thought in the mind. Instead, it is the driving force in the heart towards a deed that is in accord with a sound goal of bringing about the benefit or repelling harm, presently or in the future. It is also the will that directs a person a deed for the sake of Allah and fulfill His Commands.

A Muslim, therefore, also believes that a permissible act may become an act of obedience, worthy of reward and recompense. At the same time, an act of obedience, if it is void of a pious intention, becomes an act of disobedience worthy of punishment and burden. He also does not believe that an act of disobedience can be changed into an act of obedience simply due to a good intention.

For example, the one who backbites a person just to make another person feel better has disobeyed Allah and has sinned. His “good intention” will not benefit him at all in consideration with Allah, the one who builds a mosque, with money from prohibited sources, will not be rewarded. A deed is not transformed by a pious intention into an act of obedience unless it was something permissible in the Shari’ah in the first place. As for a forbidden act, it never becomes an act of obedience under any circumstances whatsoever.

The Prophet said, “He who lets the people hear of his good deeds intentionally, to win their praise, Allah will let the people know his real intention (on the Day of Resurrection), and he who does good things in public to show off and win the praise of the people, Allah will disclose his real intention (and humiliate him). [Bukhari]

Why Doesn’t Allah Punish All Evil In This world?

It is natural to feel strongly that people who do evil and injustice should be held accountable immediately. Every person who has suffered injustice, irrespective of financial or social status, almost certainly wants the perpetrator of injustice to be punished. Every normal person would like the robber or the rapist, for example, to be taught a lesson. Although we see numerous cases where Allah’s justice is served immediately in this life, we also know that many escape punishment and seem to go on enjoying their lives. In such cases, one may question why God (Allah) (SWT) allows this to happen. The answer to this question lies in understanding the purpose and reality of this worldly life.

Per Islamic belief, the final justice will be meted out by Allah (SWT), the Most Wise, on the Day of Judgment. Allah (SWT) says in the Quran: “And be afraid of the Day when you shall be brought back to Allah. Then every person shall be paid what he earned, and they shall not be dealt with unjustly.” Quran (Surah Al-Baqarah, Verse 281)

After a person dies, he will be resurrected on the Day of Judgment along with the rest of mankind. It is possible that a person receives part of his punishment in this world. However, as promised by Allah, accounts will be finalized justly only in the Hereafter. So, God the Almighty (Allah) may not punish a robber or a rapist in this world, but He will surely hold him accountable on the Day of Judgment. Allah (SWT) says in the Quran: “Everyone shall taste death. And only on the Day of Resurrection shall you be paid your wages in full. And whoever is removed from the Fire and admitted to Paradise, he indeed is successful. The life of this world is only the enjoyment of deception (a deceiving thing).” Quran (Surah Aal-e- Imran, Verse 185)

Besides, we also know that mankind is sinful by nature. No one is completely clean. If Allah had to punish everyone in this life, this world would be an empty place. He says in the Quran: And if Allah were to seize mankind for their wrong-doing, He would not leave on it (the earth) a single moving (living) creature, but He postpones them for an appointed term and when their term comes, neither can they delay nor can they advance it an hour (or a moment).
Quran (Surah An-Nahl, Verse 61)

So, Allah, out of His Divine wisdom, may choose to punish certain evil acts in this world, and in some cases, He may give the perpetrators respite until the Day of Judgment when all accounts will be fully settled.

Those Who Obey Allah And His Messenger: In The Company Of The Blessed

[ALLAH’S Quran – 4:69] “He who obeys Allah and His Messenger shall be a recipient of Allah’s mercy and blessings. Such persons shall be placed in the distinguished position of those in whom all divine grace abounds: the Prophets, the veracious, the martyrs, and the pious in a world perverse, and how celebrated is the society.”

The Prophet (Peace Be Upon Him) has said :
[Muslim, Book #020, Hadith #4519] “It has been narrated on the authority of Abu Huraira that the Messenger of ALLAH (may peace be upon him) said: Whoso obeys me obeys God; and whose disobeys me disobeys God. Whoso obeys my commander obeys me, and whoso disobeys my commander disobeys me.”

[4:69 – Commentary] “A passage of the deepest spiritual meaning. Even the humblest man who accepts Faith and does good become at once an accepted member of a great and beautiful spiritual Fellowship. It is a company which lives perpetually in the sunshine of God’s Grace. (This passage partly illustrates 1:5). It is a glorious hierarchy, of which four grades are specified:
(1) The highest is that of the Prophets or Apostles, who get plenary inspiration from God, and who teach mankind by example and precept. That rank in Islam is held by Muhammad Mustafa (PBUH).
(2) The next are those whose badge is sincerity and truth; they love and support the truth with their person, their means, their influence, and all that is theirs. That rank was held by the special companions of Muhammad, among whom the type was that of Abu Bakr Siddiq.
(3) The next are the noble army of Witnesses, who testify to the truth. The testimony may be by martyrdom, as in the case of Imams Ḥasan and Ḥusain. Or it may be by the tongue of the true preacher, or the pen of the devoted scholar, or the life of the man devoted to service.
(4) Lastly, there is the large company of righteous people, the ordinary folk who do their ordinary business, but always in a righteous way. They are the rank and file of the beautiful Fellowship, in which each has his place and yet all feel that they derive glory from the common association (Cf.. 29:9).

The Inward Adab Of Supplication

Notes from Sheikh Ibn Ata’illah’s (d.709h) Hikam with its commentaries by Ibn Ajeebah and al-Shurnubi with anecdotes from Imam Qushayri’s Risalah

Worldly Provisions are decreed by Divine will previous to the suffering of the human race. This is why human entreaty is not the reason for Divine provision. Man’s supplication is therefore the manifestation of his servitude, poverty, and humility to his Lord. Sheikh Abu al-Hassan al-Shadhili al-Maghribi is recorded to have said, ‘The concern of your supplication should not be success in the fulfillment of your need, since this may leave you unanswered; rather, your purpose should be a humble call to your lord’.

How can your supplication entail Allah’s pre-eternal bestowal? The Divine order is exalted and way above the alliance of causes. Allah’s intention is absolute, where there is no room for qualification, and his will is prevalent where none rescinds His command.

Allah’s favor in you is not because of your supplication, it is because He wanted to favor you before your existence. Do you not ponder? Where were you when His favor embraced you and His shelter embosomed you in pre-eternity? There were no sincere acts, nor were there the states of the hearts at that time!? Yet there was none but purely His Grace and a Great measure of Benevolence for you. Hence, there is no consideration for anything but His decree, so await His kindness.

There are people whose etiquette sometimes leads them to pay no heed to their question whilst solely relying on His distribution and busying themselves in His remembrance. For them, etiquette is to busy themselves in His remembrance rather than their own. Allah says about such people, ‘I shall give the best of what I give to those who ask, to whoever busied himself with my remembrance over his quest’. They know Allah is the knower of the hearts and is the best planner. For the one who remembers Allah, invoking unites his dispersed heart and pervades his will and his broken resolve. This station is indicated in this verse, ‘and those who strive in our cause-We will certainly guide them to our paths’ (29:69). For others, to bring about the supplication to the tongue is to exhibit one’s absolute slavehood and neediness in front of his Lord. Allah says, ‘Call on your Lord with humility and in private’ (7:55). The former make no complaints about their state, knowing that it is not concealed to Him. For the latter, the early stage of their supplication is to mediate to their lord by means of their need of Him ‘faqr ilayhi’. It is then they realise that the Divine Entity is limitless and their need of Him is limited, thus it is merely impossible for them to intercede by their need. The Salik’s station is to mediate through his poverty, and the Arif’s station is to supplicate without this mediation or to stay silent.

For many, supplication is a means of relieving emotional frustration and stress. Upon commencing the supplication, one wants to pour out his/her concern and hurriedly awaits a response. This is not the spirit of supplication. Of course, supplication is a means of relieving one’s tensions, but some inward etiquettes have to be maintained therein.