To Those Who Say Loving The Prophet ﷺ Too Much Leads To Shirk

Bismillah-ir Rahman-ir Raheem

Loving Muhammad, the Messenger of Allah (peace be upon him) is the religion; and knowing his station (peace be upon him) is the religion! Loving him (peace be upon him) is a PART of the religion, and if you do not have this part you do not have the religion! Shaykh Faid Mohammed Said tells us why.

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Whilst in Makkah, during my recent trip, I had the opportunity to converse with some of the scholars of Makkah; may Allah Most High bless the scholars, one of whom said: “I think people are exaggerating when they speak about the love of the Messenger of Allah (peace be upon him), and I fear their exaggeration will lead them to shirk (polytheism).”

I said: may Allah bless you and open the doors of goodness for you, I understand your concern is about tawhid (the oneness of God), but we should see what the Messenger of Allah (peace be upon him) said:

In a Hadith, the Messenger of Allah (peace be upon him) said if a person possesses three things he will taste the sweetness of faith:

  1. the first is to love Allah Most High and the Messenger of Allah (peace be upon him) more than anyone or thing,
  2. second, to love whom you love for the sake of Allah Most High, and
  3. third, to dislike returning to deviance after having been saved and guided from it by Allah Most High as much as he would hate being thrown into the fire. (Imam Muslim)

The Messenger of Allah (peace be upon him) said in this hadith that the first of the three is to love Allah Most High and the Messenger of Allah (peace be upon him); he did not say love Allah Most High and then love the Messenger of Allah (peace be upon him)! The Messenger of Allah (peace be upon him) used the word and because loving the Messenger of Allah (peace be upon him) is loving Allah Most High!

In another hadith, narrated in Muslim and Bukhari, the Messenger of Allah (peace be upon him) said: None of you believe until he loves me more than himself, his children and his parents.

And as narrated in Bukhari (6257), Syedina Omar (may Allah be pleased with him) said, “O Messenger of Allah (peace be upon him), I love you more than anything but myself.”

To which the Messenger of Allah (peace be upon him) replied: “No! I swear by the One in whose Hand is my soul, you cannot claim iman until I am more beloved to you than yourself!”

Then Syedina Omar (may Allah be pleased with him) said: “Now, by Allah Most High, you are more beloved to me than myself!”

The Messenger of Allah (peace be upon him): “Now, Ya Omar, you can claim iman!”

Recalling this hadith, I said to our brother that the companions of the Messenger of Allah (peace be upon him) were not even worried about loving him (peace be upon him) more than themselves!

If you think you are trying to compare between Allah Most High and the Messenger of Allah (peace be upon him), and in doing so you say to yourself that you do not want to make them on the same level (to avoid shirk), and hence you think to lower the Messenger of Allah (peace be upon him) slightly to insure the safety of your iman – that is the danger that should cause us to worry!

Our love for the Messenger of Allah (peace be upon him) is love for Allah Most High!

This confuses some as they are unable to understand Allah Most High, and so they are fearful of relating or mixing – this fear in itself is shirk!

The Messenger of Allah (peace be upon him) said in a hadith that we should love Allah Most High for all the blessings He bestows upon us, love the Messenger of Allah (peace be upon him) because Allah Most High loves him, and to love the family of the Messenger of Allah (peace be upon him) because of our love for him!

So our love for Messenger of Allah (peace be upon him) is love for Allah Most High!

The Qur’an describes aspects of the station of the Messenger of Allah (peace be upon him) and Allah Most High love for him. Allah Most High teaches us in the Qur’an in Surah Ash-Shu’ara (82), that Ibrahim (peace be upon him) begged Allah Most High for forgiveness: “And I hope that He will forgive my sins on the Day of Judgment.”

And what did Allah Most High say to the Messenger of Allah (peace be upon him) in Surah Al-Fath: “That Allah has forgiven you for what preceded of your sin and what will follow and complete His favor upon you and guide you to a straight path.”

Prophet Ibrahim (peace be upon him) is begging Allah Most High and Allah Most High is giving the Prophet Muhammad (peace be upon him) without him even asking!

Prophet Ibrahim (peace be upon him) said in Surah Ibrahim (35): “…protect my children and I from worshipping idols”

And Allah Most High said to the Messenger of Allah (peace be upon him) in Surah Al Ahzab (33): “…Allah intends only to remove from you the impurity, O people of the household, and to purify you completely.”

Prophet Ibrahim (peace be upon him) is begging for purification, and Allah Most High is granting the Prophet Muhammad (peace be upon him) and his family full purification!

In Surah As-Saffat (99), Prophet Ibrahim (peace be upon him) states that: “Indeed, I will go to my Lord.”

And in Surah Al-Isra (1), Allah Most High says: “Glory to the One who took His slave at night…”

Prophet Ibrahim (peace be upon him) is going and the Messenger of Allah (peace be upon him) is being taken!

In Surah Ahli-Imran (173), Allah Most High relates to us the words of Prophet Ibrahim (peace be upon him): “Allah Most High is my Sponsor and He is the best of Sponsors.”

And in Surah Al-Anfal (64), Allah Most High says to the Prophet Muhammad (peace be upon him): “Oh Messenger of Allah (peace be upon him), Allah Most High is your Sponsor…!”

Prophet Ibrahim (peace be upon him) is stating the Allah Most High is his Sponsor, whilst Allah Most High is telling us that He is the Sponsor of the Prophet Muhammad (peace be upon him)!

In Surah Ash-Shua’ra (87), Prophet Ibrahim (peace be upon him) asks Allah Most High: “And do not disgrace me on the Day they are [all] resurrected.”

And in Surah At-Tahrim (8), Allah Most High says: “…the Day when Allah will not disgrace the Prophet and those who believed with him.” (peace be upon him)

Not only did Allah Most High tell us that there will be no disgrace upon the Prophet Muhammad (peace be upon him), but that Allah Most High will also not disgrace the believers because of the Prophet Muhammad (peace be upon him)!

Within all these ayat we see the greatness of Prophet Ibrahim (peace be upon him), Khalilullah, the one that Allah Most High chose as a friend, the one described as an entire ummah, the one in whose lineage all the subsequent Prophets reside, but yet we see the greatest station in the Prophet Muhammad (peace be upon him)!

Loving the Messenger of Allah (peace be upon him) is faith. If the ummah were to have this love, we would not be where we are now. Do not fear shirk for the one who loves; we should fear for the one who does not love. LOVE IS NOT THE CAUSE OF OUR ISSUES; IT IS THE LACK OF SUCH LOVE!

May Allah Most High guide us to iman, and make us worthy of following the Messenger of Allah (peace be upon him).

May Allah Most High reward our friend with the best, as he made us cry in the House of Allah Most High!

Our encounter reminded us of the great ulema of the past, in that once they had a discussion and they felt the outcome of the discussion in their heart, they would leave whatever stance they were upon. As such, we were humbled to meet this alim, as it reminded us of the great ulema: Imam Shafi (may Allah be pleased with him) held the opinion that you cannot benefit from the skin of a dead animal or the child of a dead animal because Messenger of Allah (peace be upon him) said to not benefit or use anything from a dead animal (narrated by Imam Ahmad). In a discussion that took place between the great scholar Ishaq ibn Rahaway (may Allah be pleased with him) and Imam Shafi (may Allah be pleased with him), the later stated that he believed that one could not benefit from the skin of a dead animal, to which Imam Ishaq (may Allah be pleased with him) said that one can benefit from the skin of a dead animal if it is cleaned properly, as that was mentioned by Messenger of Allah (peace be upon him). Upon hearing this, Imam Shafi (may Allah be pleased with him) left his opinion because of the hadith that was narrated, and coincidentally, Imam Ishaq (may Allah be pleased with him) left his opinion upon hearing the hadith narrated by Imam Shafi (may Allah be pleased with him)!

Our brother reminded us of them.

May Allah Most High bless us and open our hearts to the love of the Messenger of Allah (peace be upon him). Allahumma salli alaa Syedina Muhammad wa alaa Ahli Syedina Muhammad, fi kulli lamhatin wa nafasin ‘adada maa wa see-a-hu ‘il-muLLAH

-By Shaykh Faid Mohammed Said

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Shall I face the Qibla with my back towards the blessed resting place of the Messenger of Allah ﷺ when making du’ā?

Imam Mālik (rahimahu Llah) was asked by the Khalif Abu Ja’far al-Mansūr:

Shall I face the Qibla with my back towards the blessed resting place of the Messenger of Allah ﷺ when making du’ā?

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Imam Mālik (rahimahu Llah) replied,

How could you turn your face away from him ﷺ when he is your means (wasīla) and your father Adam’s means to Allah on the Day of Rising? No, rather you should face him ﷺ and ask for his intercession so that Allah will grant it to you, for Allah said, ‘If they had only, when they were unjust to themselves, come to you and asked Allah’s forgiveness, and the Messenger had asked forgiveness for them, they would have found Allah Oft-Returning, Most Merciful (Q4:64)’.

– Narrated by Qādī ‘Iyād in his Shifā’ (2:26-27) and Tartīb al-Madārik (1:113-14) with an authentic chain, Imam Subkī in his Shifā’ as-Siqām (Ch. 4, 7), Qastalānī in his Mawāhib Ladunniya, Ibn Bashkuwal (Qurbah pp. 84), and other

He lost his sight there and then.

One day Abdullah ibn Zayd al-Ansari (RadiAllahu Anhu) came to the Messenger of Allahﷺ  and said, in tears:

‘O Messenger of Allah! You are dearer to me than my own soul, my property, my children and my family. If I were not able to come and see you I would wish to die”.

Upon this the Messenger of Allahﷺ said: ‘Why are you crying?”

Abdullah ibn Zayd (RadiAllahu Anhu) answered:“O Messenger of Allah! I cried because I was thinking that one day you will die and we will die. You will be in a high state with the other prophets in Paradise while we will be in a lower place, even if we do go to Heaven and so I was crying thinking that I was not going to be able to see you”.

“O Messenger of Allah! I cried because I was thinking that one day you will die and we will die. You will be in a high state with the other prophets in Paradise while we will be in a lower place, even if we do go to Heaven and so I was crying thinking that I was not going to be able to see you”.

The Prophetﷺ, that ocean of compassion was silent for a while and did not reply. At that point the following verse was revealed:

‘Whoever obeys Allah and the Messenger will be with those whom Allah has blessed: the Prophets and the truthful ones, the martyrs and the righteous. What excellent company such people are!’ (Nisa 4:69)

One day when Abdullah ibn Zayd (RadiAllahu Anhu) was working in his garden his son came running breathlessly and brought the news that the Prophet had passed away. Abdullah’s world turned upside down. He made the following prayer:

“O Allah! Take away my sight so that I do not see anything other than the only thing I love, the Messenger of Allah”

The prayer of Abdullah was answered and he lost his sight there and then. (See Qurtubi, V, 271).

Madinah Like You’ve Never Seen it Before

The Beloved Messenger of Allah ﷺ prayed:

“O Allah! Bestow on Madinah twice the blessings You bestowed on Makkah.” [Bukhari]

 

“O abode of the Best of all Messengers;
The one by whom people are guided, and who was chosen to receive the Verses,
For you (o Madinah) I have intense, ardent love,
And a yearning which kindles the embers of my heart.

I have a vow – if I fill my eyes with those walls and the places where you walked,
then my turbaned grey head will be covered with dust from so much kissing!
Had it not been for obstacles and enemies, I would always visit them,
even if I were to be dragged upon my feet.

But I will be guided, in my eagerness, to greet the inhabitants of those houses and rooms,
By a scent purer than the most splendid musk, which covers him each morning and evening.
Pure and ever-increasing blessings bestowed upon him,
through the prayers of peace and blessings upon him!”

[Qadi Iyaad’s al-Shifa, Vol. 2]


A video produced by Rawasin Media shows the city of Madinah like you’ve never seen it before. Special permission was granted for the company to use drones to capture footage of Madinah from above. Landmarks such as Masjid Quba and Masjid Qiblatayn can be seen as well as the Prophet’s Mosque (Masjid An Nabawi).

Below are some screenshots from the video:

Excited about making a new migration to Allahﷻ and His messengerﷺ.

Aisha (RadiAllahu Anha) tells of the time when her father Abu Bakr (RadiAllahu Anhu) was sick on his deathbed. She expressed the excitement that her father felt at being reunited with his only friend, the Blessed Prophet ﷺ.

“One day when my father was on his deathbed, he asked: “What day is it today?”
“Monday”, we told him.

“If I die tonight do not let me wait until tomorrow (to be buried). Because for me, the dearest of days and nights is that which is closest to the Messenger of Allah ﷺ (that is the moment when I will be reunited with him as soon as possible)’ (Ahmad, I, 8).

After the Prophet ﷺ passed away, Abu Bakr (RadiAllahu Anhu) ever felt like a stranger in the world. Now that he was about to die he felt excited about making a new migration to Allahﷻ and His messengerﷺ.

An inclination to love.

The unique and final goal of life is a love through which our souls can find peaceful settlement is Allah the Almighty, who breathed from His soul into ours. Every kind of ephemeral love that is directed to a mistaken object wanders in blind alleys. If our love does not reach Allah, it ends in nothing but exhaustion for the soul.

Our nature and welfare require us to make the love of Allah the center of our lives. Therefore all other transitory loves should build a ladder for us toward divine love. This is a primordial goal of the creation of humanity.

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The shortest way to reach divine love is through the love of the Prophet ﷺ􏰂, the beloved Messenger of Allah. This goal can be achieved by following him in every aspect of life. Our response to him is required by a basic principle of love: a lover must love everything that the beloved loves. Such staunch commitment to Allah’s preferences is the bedrock of loving Allah.

Love of the Prophet ﷺ􏰂 reveals itself through peacefulness in worship, courtesy in personal relations, politeness in morality, ten- derness of heart, radiance of face, spirituality in conversation, and depth of perspective. The only fountain from which all these beauties may be drawn is Prophet Muhammadﷺ.

Indeed, our hearts can fully benefit from the heart of the Prophet 􏰂ﷺ only when we become moths turning around his light. Mawlânâ Jalaluddin Rumi (Alaihi Rahma) gives us several examples of how divine love disseminates into the universe. These examples allow us to measure our love of the Prophetﷺ:

Innumerable moths jump into fire for the sake of love. They flutter in flame and burn, saying in the language of their state, “You become like me!” ….

The candle flames and weeps. It submits itself to the fire and suffers gravely. It gives out light while dissolving in tears. The candle says: “It is useless to spend gold and silver wildly in order to bring yourself profit. If you want spiritual profit, burn and melt like me!”

The Prophet 􏰂ﷺ whom we love dearly wept again and again, repeating “My community, my community!” His love and compas- sion for his community were incomparably stronger than those of a loving and affectionate mother for her children. He was anxious about what his community would be facing on the Day of Judgment, and he suffered much to save his people. He said, “In the way of Allah I was subjected to much suffering that no one had faced before.” (Tirmidhi, Qiyamah 34/2472).

The Prophet 􏰂ﷺ said to the Companions: “Be careful! I am a protection for you on earth while I am alive, and I will continue in my grave. I will keep praying for you to Allah the Almighty, saying ‘My community, my community!’ until the last trump of doom.” (Ali al-Muttaqi, al-Kanz al-Ummah, vol. 14, p. 414).

For the sake of our eternal life, we should truly love the Prophet 􏰂ﷺ more than we love ourselves, since he told us, “A believer will be together with the one he loves.” (Bukhari, Adab 96). All Muslims should show loyalty to the Prophet’s community because of his love for it.. That loyalty is an indicator of how much we love him.

-An Excerpt from the book “Such a mercy he is”

The Exemplar beyond Compare: Prophet Muhammad Mustafa ﷺ

The fascinating system that is the universe, owes its existence to the Light of Muhammad ﷺ. Flows of Divine Power perceivable throughout the universe and numerous patterns of beauty to be seen in full view are simply reminders, glimpses of that Light. As alluded to in the below excerpt from a hadith, the only reason the heartfelt repentance of Adam (عليه السلام) was accepted was because the dust from which he was created had a grain of the dust of the Prophet ﷺ:

“‘Lord…I ask Your forgiveness for the sake of Muhammad!’ pleaded Adam (عليه السلام) after realizing his error for committing the blunder that led to his expulsion from Paradise.

Then Allah, glory unto Him, asked:

How do you know Muhammad when I have not yet created him?’

‘When You created me,’ said Adam (عليه السلام) ‘and breathed into me from Your Spirit, I looked up and saw the words La ilaha ill’Allah Muhammadun Rasulullah inscribed above the pillars of the Throne. I knew there and then that You would only mention the most beloved of all creation next to Your Name.’

Thereupon Allah, glory unto Him, declared:

‘You have spoken the truth, Adam! Surely, he is the most beloved for Me of all creation! So implore me for his sake; and since you have, I hereby forgive you. Had Muhammad not been, you would not have been created!’(1)

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Submitting the name of Muhammad ﷺ as a means, a wasilah in his repentance, Adam (عليه السلام) was able to receive Divine Amnesty. The Muhammedan Light then proceeded forth, becoming temporarily embodied in Ibrahim (عليه السلام), whereby the fire of Nimrod was tamed to coolness and pleasance; and as a pearl enclosed in the wrapping that was of Ismail (عليه السلام), it induced the sending of a ram as sacrifice from the Heavens.

As can be seen, even prophets made the most of Divine Mercy through his name. There were even those like Musa (عليه السلام) who yearned to become simply a number among his ummah, just to reap the blessings of his adherence, as illustrated in a hadith narrated by Qatadah ibn Numan (May Allah be pleased with him):

“Musa (عليه السلام) once prayed:

‘My Lord…On the Tablets (2) You have given me, I see there is mentioned a virtuous nation brought forth from among man- kind, enjoining good and forbidding evil. Let them, oh Lord, be my nation!’

‘They are Ahmad’s nation!’ replied Allah, glory unto Him.

‘Lord…I see made mention in the Tablets a nation last to appear on Earth yet poised to enter Paradise first. Let them be mine!’ then pleaded Musa (عليه السلام).

‘They are Ahmad’s’, the Almighty responded once more.

‘The Tablets mention a nation who recite their Scriptures by heart, from memory, whereas those before needed their written Scriptures in front of them to read and would not remember a letter of it once their Scriptures had vanished. You have without a doubt given this nation, my Lord, a power to memorize and protect, of a kind You have not given any nation before. So let them be mine!’

‘They are Ahmad’s’, declared the Almighty once again.

‘My Lord,’ continued Musa (عليه السلام). ‘Mentioned there is a nation, who believe both what has been revealed to them and before them, who persevere against all kinds of deviance and the one-eyed impostor Dajjal. Please, let them be mine!’

‘But they are Ahmad’s’, stated Allah, glory unto Him.

‘The Tablets refer to a nation, my Lord, who are given a reward just for intending to do a good deed, even if they do not carry through with it, and if they do, are rewarded ten to seven hundred times in return. I beg to You to make them mine!’

‘They are Ahmad’s nation’, Allah declared.

Thereupon Musa (عليه السلام) put the Tablets he had been holding aside, and pleaded:

‘Then my Lord, make me member of Ahmad’s nation!’” (3)

Thus each ring of the chain of prophets, each a flame of guidance in their own right, were auspicious harbingers of the coming of Muhammad Mustafa (عليه السلام), sent as mercy to the entire realm of being.

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And At long last, in the year 571, on the Monday morning of the 12th of Rabiulawwal, the anxiously anticipated Light arrived at the world of manifestation to honor the entire extent of space and time, from the bountiful marriage of Abdullah and Aminah (May Allah be pleased with them).

Had the Blessed Prophet ﷺ, the epitome of all virtues, not made his honorable arrival to the world, mankind would have been left struggling in the throes of oppression and brutality until the end of time, leaving the weak captive at the hands of the strong. The pendulum would have swung in the favor of evil, at the expense of balance. Earth would have been a haven for oppressors and tyrants, a sentiment elegantly reverberated in the poem:

Messenger, had you not have come,
Roses would not have bloomed,
Nightingales would not have sung,
To Adam, the names would have forever remained unknown And left without meaning, Being would have been left to mourn…

Mawlana Rumi قدسسره, that great voice of Truth, propounds the degree of gratitude we ought to feel for the Noble Prophet ﷺ, who for a life time endured the most unthinkable of hard- ships to shatter the idols and overthrow oppression:

“You, who today enjoys being a Muslim; know that had it not been for the supreme effort of our one and only Ahmad ﷺ, and his resolve in smashing the idols, you too would have been an idolater like your forefathers.”

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References:

(1) Hakim, al-Mustadrak ala’s-Sahîhayn, Beirut 1990, II, 672/4228.

(2) Pages of the Torah.

(3) Tabarî, Jâmiu’l-bayân an tawîli âyi’l-Qur’ân, Beirut 1995, IX, 87-88; Ibn Kathîr, Tafsîru’l-Qur’âni’l-Azîm, I-IV, Beirut 1988, II, 259, (in the commentary of A‘râf, 154).

-An Excerpt from the book “The Exemplar beyond Compare”