The Prophet of Allah’s ﷺ Beauty of Countenance

The Blessed Prophet ﷺ is a marvel without compare, a beauty of appearance matched by a wonderfully led life. Beyond reach it would be to eloquently describe the Prophet’s ﷺ flawless appearance and existence. As stated by Imam Qurtubi:

“The beauty of the appearance of the Messenger of Allah ﷺ did not fully transpire. Were the entirety of his beauties to be shown candidly, with all their reality, the Companions would not have had to power to gaze at him.” (1)

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Indeed, even among those constantly by the side of the Blessed Prophet ﷺ, there were not many Companions who could stare at his beautiful appearance to their hearts content, held back by their sense of adab. It has even been narrated that all the Companions would habitually lower their gaze while conversing, apart from Hazrat Abu Bakr and Hazrat Omar, supposedly the only two to have ever made eye contact with the Prophet ﷺ; with glowing smiles they would stare at the Noble Messenger , who would amiably reciprocate. (Tirmdhi, Manaqib, 16/3668)

This is amply described, in his elderly years, by Amr ibn As ( رضي الله عنه‎), who made his mark in history as the Conqueror of Egypt:

“Though I spent a lot of time next to the Messenger of Allah ﷺ, the shyness I was overcome with in his presence and the immense feeling of reverence deep inside always prevented me from lifting my head and staring at his sacred and beautiful face to my heart’s pleasure. If they were to ask me, right now, to describe the appearance of the Messenger of Allah, believe me, I could not.” (Muslim, Iman, 192)(2)

Intimating dependability and trust to those around, the Prophet’s ﷺ face was the cleanest and most handsome of all. Upon hearing of his arrival in Medina, the curious Abdullah ibn Salam, then a Jewish scholar, visited the Prophet ﷺ, and after a fleeting look at his countenance, remarked:

“Such a face can never lie”, and immediately became a Muslim there and then. (Tirmidhi, Qiyamah, 42/2485; Ahmad, V, 451)

Endowed with an immense degree of beauty, awe inspiring majesty and a dazzling elegance, he really needed neither an extra proof, nor a miracle to prove the truth of him being the Prophet of Allah.

Whenever the Blessed Prophet ﷺ was displeasured, and likewise whenever he was pleased, one could immediately see it in his expression.

His ﷺ pure body had embodied an intense vigor, a strong sense of haya and a rigorous determination. As for the depth of the sensitivity of his heart, it is impossible to articulate.

A lovely light radiated from his ﷺ face; there was a graceful flow in his speech, elegance in his every move, an extraordi- nary power of expression, and a supreme eloquence in every word that spilled from his tongue.


(1) AliYardım,Peygamberimiz’inŞemâil,İstanbul,1998,p.49.

(2) Also see, Ahmad ibn Hanbal, al-Musnad, Istanbul 1992, IV, 199.
-An Excerpt from “The Exemplar Beyond Compare Muhammad Mustafa ﷺ

Believers…Remember Allah plentifully

Understood from the retreat and seclusion of the Blessed Prophetﷺ at the Cave of Hira and many an itikaf he regularly performed during the later years of his life, is the fact that no matter how great a deed one may perform, spiritual perfection will forever remain out of reach short of retreating to seclusion to call the self into account and contemplate the flow of Divine Power vibrant throughout the universe. This is a minimum requirement for all Muslims. As for those set to become guides for the rest, they need to spare even more time for contemplation and reflecting on the self.

From the first verse to the very last, the Sacred Quran trains one in the art of contemplation, instilling servanthood to the Lord at the center of all thought. Only then does faith become an intrinsic identity, prompting one to seek the pleasure of the Almighty at all times and places. And with the manifestations, through wisdom, of the flow of Divine Splendor and Power in the heart, the servant gradually gains greater proximity to the Lord, attaining the ultimate aim.

Among the most vital aspects for a Believer is muhabbetullah, the love of Allahﷻ. After faith, the most important catalyst for gaining Divine Love is through constant contemplation of His blessings and grace, deliberating over His Majesty and Power and then incessantly remembering and invoking Him with the heart and tongue; (“Believers…Remember Allah plentifully” (al-Ahzâb, 41)). To realize these states in the truest sense of the word can be achieved only through protecting the heart from the pomp and concern of the world by retreating to seclusion.

Muhabbetullah: Pleading the Almighty for His Love in his prayers, the Blessed Prophetﷺ would pray:

“Allah! I ask you for Your Love, the love of those whom You love and the deeds that will lead to Your Love! Allah! Make Your Love dearer to me than myself, my family, my possessions and even cold water!” (Tirmidhi, Daawat, 72)

One thing needs to be brought to attention here, that is to say, what is intended by KHALWAT or retreating to seclusion here is not fleeing all together from the community and taking up permanent residence in caves, mountains or remote dwellings. Such a move would run counter to the practice of the Blessed Prophetﷺ and his Companions.

One only needs to be reminded of the words of the Prophetﷺ himself:

“A Muslim who lives in the community and endures the torment that comes with it is of greater virtue that he who stays remote from them and their distress.” (Tirmidhi, Qiyamat, 55)

Many activities of the Noble Prophet ﷺ, from shepherding to taking active part in the Fijar Battles and the Hilf’ul-Fudul guild, his business endeavors, and his assistance in the rebuilding of the Kaabah, testify to his lively presence in society even before his advent as prophet. A part of all the virtuous activities of his society, the Blessed Prophet ﷺ equally made sure to stay away from their vices, never crossing paths with them.

The essence of retreating into seclusion is to improve one’s condition. To become cured, medicine must be taken on time at the right amount. Taken excessively, it is sure to procure harm instead of remedy. (Bûtî, p. 79-82.)

-An Excerpt from chapter one of “THE PROPHET MUHAMMAD MUSTAFA THE ELECT ﷺ”

He ﷺ grew up true and truthful……Marhaba Ya Mustafa ﷺ

He grew

 

He ﷺ grew up true and truthful, beneficent; with chastity, chivalry and trustworthiness; supportive of goodness; With resolution, courage, gravity and sobriety; and untold virtues that cannot be enumerated.
~ The Resplendent Illumination, الحبيب عمر بن حفيظ
Prophet Muhammed, peace and blessings be upon him

The best portion of a good man’s life is his little, nameless, unremembered acts of kindness and of love. Kindness is a language the dumb can speak and the deaf can hear and understand. You cannot do a kindness too soon, for you never know how soon it will be too late. Kindness is loving people more than they deserve.

FOOD-FOR-THOUGHT-The

#Kindness #FoodForThought #Love #Advice #Islam #Muslim #BeingHuman

Kithay Mihr Ali Kithay Teri Sanaa’: A Masterpiece of Punjabi Poetry in Praise of the Prophetﷺ

An article reproduced from: http://www.masud.co.uk

Transliterated and translated from the Punjabi with notes by Asif Jehangir Naqshbandi

Kithay Mihr Ali, kithay teri sanaa’, gustaakh akheen kithay jaa aRiyaan.

Kithay Mihr Ali, kithay teri sanaa’, gustaakh akheen kithay jaa aRiyaan.


Introduction

This Punjabi poem in praise of the Prophet Muhammad (upon him be the blessings and peace of God) is, without doubt, the most acclaimed and revered naat in the whole of Punjabi devotional and religious poetry. It is also unique in that its’ author, the venerable scholar, Saint, and Friend of Allah (wali) , Hazrat Pir Sayyid Mihr Ali Shah Golrawi Chishti (may his secret be sanctified!), had a waking vision of the Prophet (upon him be the blessings and peace of God) whilst he was composing this naat which lead him to write the immortal last two lines which are known to all and sundry in the Subcontinent and in the Punjabi Muslim diaspora. How can they not be immortalised when the Beloved Prophet (sal Allahu alayhi wa aalihi wassallam) showed himself to the Shaykh to display his approval for this son of his? Allahu Akbar! We can only imagine the beauty of the Prophet which the Shaykh saw! Even as a piece of Punjabi literature its greatness is acknowledged even by the non-religious.

It is the acme of Punjabi poetry and recalls the works of the great Saints of the Punjab of the past such as Baba Farid, Hazrat Sultan Bahu, Baba Waris Shah Sahib and Mian Muhammad Bakhsh to name just a few. Its author, Pir Sayyid Mihr Ali Shah Jilani Golrawi Chishti, can rightfully claim a place amongst such illustrious saints both for his person and his poetry.

The biography of Pir Sayyid Mihr Ali Shah is unique for ashaykh of the twentieth century, and reads like that of one of the Salaf. His miracles [karamat] are legendary (including quickening the dead!) and he was almost solely responsible (along with his contemporary Hazrat Pir Sayyid Jama’at Ali Shah Alipuri Naqshbandi) for defeating the Qadiani heresy in Punjab when he openly challenged Mirza Qadiani to amunazarah. “Let us both jump off the minaret of the Badshahi Mosque in Lahore, he said, “and if your claimsto prophecy are true you will not be harmed! I am just a slave of the Prophet but I challenge you!” He also challenged him to write atafsir of the Qur’an with the proviso that none of them would touch their pens! “I will command my pen to write and it will by the grace of Allah!” he said in a famous public challenge. In all cases Mirza ran away from this lion of Ahlus Sunnah anddescendent of the Prophet who spent his long life in the worship of his Lord to reach these high spiritual stations of which we can only imagine. His life wassimple to the point of austerity and he spent many long nights in prayer on a prayer mat made from stone so much so that eventually it was worn away from hisprostrations. The Shaykh was also a very learnedalim and author of a number of works on many aspects of Islam including his refutation of the Shia, Tasfiya Ma Bayn Sunniwa Shia, which has become a standard work, used by both his followers and his enemies and his work Sayf e Chishtiyyah which he wrote to refute the many heresies in his day. He also hasdiwans of poetry from which this most famous work is taken, and a large fatwa collection. Further biographical details can be found at the official website of the Shaykh (in English and Urdu), http://thelightofgolrasharif.com which is kept by his descendents. The Shaykh’s blessed shrine is in Islamabad, in Golra.


The transliteration of the Punjabi original.
Verses from this poem are frequently sung at nearly every event organised by Sunnis of the Subcontinent but the whole poem rarely.

Aj sik mitran di vadheri ay
Kyon dilri udaas ghaneri ay?
Loon loon vich shauq changeri ay
Aj nainaan laiyaan kyon jhariyan?
At-t.aifu sara min t.al’atihi[i]
Wa-shadhdhu bada min wafratihi
Fasakartu huna min nadhratihi
Nainaan diyan faujan sar chariyan
Mukh chand badr sha’ashani ay
Mathay chamakay laaT noorani ay
Kali zulf tay akh mastani ay
Makhmur akheen hin madh-bhariyaan
Do abroo qaws misaal disan
Jeen toon nauk e mizha day teer chuTTan
Labaan surkh aakhaan ke la’l e Yaman
ChiTTay dand moti diyan hin lariyaan
Is surat noon main jaan aakhan?
Jaanan ke jaan e jahaan aakhan?
Sach aakhan tay Rabb di shan aakhan
Jis shan theen shaanan sab baniyaan[ii]
Ay surat hai bai-surat theen[iii]
Baisurat zahir surat theen
Bairang dissay is surat theen
Vich vahdat puThiyaan jad ghariyaan
Dassay surat raah Baisurat da
Tauba, raah kii, ‘ain Haqiqat da!
Par kam nahin baisoojhat da
Koi virliyaan moti lay tariyaan
Aihaa surat shaala paish e nazar
Rahay vaqt e naza’ tay Roz e Hashr
Vich qabr tay Pul theen hosi guzar
Sab khoTiyaan theesan tad khariyaan
“Yu’tika Rabbuka” [iv] daas tussaan
“Fatard.a” theen poori aas asaan
Lajpaal karesii paas asaan
Wa-shfa’u tushaffa’ [v] sahih parhiyaan
Laaho mukh toon burd e Yaman
Man bhaanvari jhalak dikhao sajan
Oha miThiyaan galeen alao’ miThan
Jo Hamra vadi san giriyaan .
Hujray toon masjid aao Dholan
Noori jhaat day karan saaray sikan!
Do jag akhiyaan raah da farsh karan
Sab ins o malak hooraan paRiyaan.
Inhaan sikdiyaan tay karlaandiyaan tay
Lakh vaari sadaqay jaanDiyaan tay
Inhaan burdiyaan muft vakaandiyaan tay
Shala aavan vit bhii auh ghaRiyaan
Subhan Allah! Ma ajmalaka! Ma ahsanaka! Ma akmalaka![vi]
Kithay Mihr Ali, kithay teri sanaa’, gustaakh akheen kithay jaa aRiyaan.


Translation into English verse.
I have attempted to translate this masterpiece—inadequately, of course—into English blank verse, each line having 10 syllables. This heroic metre is common in epic English poetry.

1. Today, the longing for my Beloved
2. Is over-pow’ring; why’s my heart so sad?
3. Desire, like a flame in every vein.
4. Today, why do my eyes weep floods of tears?
5. His radiant face in a vision I saw[vii] .
6. And from his tresses there came a fragrance
7. The sight of such visions caused me to swoon
8. His eyes’ foot-soldiers overpowered me!
9. His face is bright, a moon at its fullest.
10. A light flashes from his brow; his tresses
11. Are jet black, his gaze intoxicating.
12. His wine-filled eyes cause inebriation!
13. His two eye-brows are like an archer’s bow
14. Firing arrows of sharpened eye-lashes!
15. Shall I call his lips red or rubies from
16. Yemen? His white teeth are a string of pearls.
17. Shall I call this face life, or the Essence
18. Of Life, or the life of both the worlds? In
19. Truth, I should call it God’s greatest glory
20. From which He created His creation!
21. This face is really from the Faceless One[viii] ;
22. The Faceless One manifests through this face.
23. The Formless One has been seen through this face
24. Ever since Unity blossomed into
25. Diversity. This face shows the way to the
26. Faceless. Nay, not the way, the Essence too!
27. Yet this secret is not for the common;
28. Just the Elect may discover this pearl!
29. By God! May this face stay before my eyes
30. At the time of Death and on Judgement Day!
31. In my grave and when I’m crossing the Bridge.
32. Then alone shall the fake become pure gold!
33. Your rank is: “Thy Lord shall give thee” and we
34. Place our hopes in, “So thou art well-pleased” [ix].
35. This test we shall pass as the Gracious said:
36. “Intercede and thy intercession shall
37. Be accepted!” Remove thy Yemeni
38. Cloak and grant me a glimpse of your lovely
39. Face, my love! Repeat again those sweet words
40. Which you spake in the valley of Hamra.
41. Come from your cell to the mosque, Beloved!
42. All yearn for your radiant countenance!
43. Both the worlds furnish thy way with their eyes
44. All men, angels, houris, and faerie-folk.
45. For all these yearning and pining ones; for
46. Those dying to sacrifice themselves in your
47 Love; and all those ready to be your thralls
48. May those moments of bliss return again!
49. Praise God! You’re most Beauteous! Exc’llent! Perfect!
50. How dare Mihr Aligaze at you, sing your hymns!


Acknowledgements, Dedication and Request.

Though the transliteration and translation are solely my own work I did use the literal translation of the poem found at The Light of Golra Sharif website to help me in a few instances. I would like to dedicate this poem to Hazrat Pir Sayyid Mihr Ali Shah Golrawi (may his secret be sanctified!) and pray for his help on the Day of Requital and that of His Illustrious Grandfathers, Our Liegelords Huzoor Ghawth al Azam Sayyid Abd al Qadir Jilani and, above all, Sayyidina wa Mawlana Muhammad (sal Allahu alayhi wa sallam, the Messenger of Allah.
Finally, I would humbly request all those who read this translation to pray that Allah gives me guidance and keeps me on the path of Ahlus Sunnah and allows me to visit His Beloved in Madina and to sendsalawat on the Habib during my dying moments and with my last breaths. If you read this after I have died please pray for the forgiveness of my sins and that Allah and His Habib accept this little effort and grant me success in the Hereafter. Amin!


This line and the next two lines (lines 5 to 7) are in Arabic and are quoted verbatim by the Shaykh from Imam Busiri’s famous poem Qasida Burda (The Poem of the Cloak).

This line (20) is a reference to the famous hadith qudsi, “Lawlaka, lawlaka, ma khalaqtul aflaka! (But for thee, but for thee, I wouldn’t have created the Heavens)”.

Lines 21 to 28 are very difficult being the Shaykh’s exposition of Shaykh al Akbar Muhyuddin Ibn Arabi’s concept of Wahdat al Wajood (Unity of Being) into Punjabi poetry whereby the Prophetﷺ is described in terms of the Perfect Man and the perfect manifestation of Allah’s Attributes in this world. Shaykh Pir Sayyid Mihr Ali Shah was acknowledged as the foremost expert on Ibn Arabi in his era. Scholars of the calibre of Dr. Sir Muhammad Iqbal (Alaihi Rehma) wrote to him about wahdat al .wajood As the Shaykh himself says in line 28, this is not for the simpleton or the common person!

A reference to Qur’an 43:5 in this line and line 34 immediately following it.

Another hadith qudsi.

These last two lines (49 and 50) are the most famous of the poem. Line 49 is entirely in Arabic. The Shaykh uses the Arabic tense with the prefix ‘ma’ (used, amongst other things, to denote astonishment) to express his awe and wonderment at the Prophet’s beauty, which he saw in a waking vision.

There are numerous recordings, both in the studio and live, of this naat (nearly always abridged) but my personal favourite is this live version by Muhammad Owais Qadri: LINK: VIDEO 1

SECOND VERSION:

NASHEED VIDEO : LINK 2

In Praise of the Prophet Muhammad (Allah bless him and grant him peace)