Balaghal ula bikamaalihi- POEM ABOUT THE MIR’AJ

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Balaghal ula bikamaalihi
He [Muhammad ﷺ ] reached the highest place by his Perfection.

Kasha fad-dujaa bijamaalihi
He removed darkness by his Beauty.

Hasunat jami’u khisaalihi
Beautiful are all his Attainments

Sallu ‘alayhi wa aalihi
Send blessings to Him and his Family

This quatrain (ruba’i – Poem) was written by Shaykh Saadi Shirazi (rahimahu Llah) and is found in the introduction to his “Gulistan”. This most famous (ruba’i – Poem) written by Shaykh Saadi Shirazi (rahimahu Llah) covering the event of Mir’aj of our Beloved Prophet (salla Llahu ‘alayhi wa sallam). There is a very interesting event behind this ruba’i, when Shaykh Saadi (rahimahu Llah) wrote this ruba’i he was not getting the last line which would complete the ruba’i and because of this he was not satisfied and was worried, what is lacking, why I’m not unable to complete the last line and in these thought he slept, what Shaykh Saadi (rahimahu Llah) saw was unbelievable.

He found himself at the court of our Beloved Prophet (salla Llahu ‘alayhi wa sallam) surrounded by Sahaba Karam (radi Allah ‘anhum). The Prophet (salla Llahu ‘alayhi wa sallam) asked Shaykh Saadi (rahimahu Llah)

what happen why are u worried what has disturb you.

Shaykh Saadi (rahimahu Llah) replied

Ya Rasulullah (salla Llahu ‘alayhi wa sallam) I have written a ruba’i in Your praise but I am not getting the last line.

The Beloved Prophet (salla Llahu ‘alayhi wa sallam) replied

Read it here what have u written.

Shaykh Sadi (rahimahu Llah) read the above lines; and got stuck our Beloved Prophet (salla Llahu ‘alayhi wa sallam) then completed the ruba’i by saying sallu ‘alayhi wa aalihi (Send blessings to Him and his Family).

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Prophet Muhammad ﷺ􏰂: the modest one

To Muhammad ﷺ􏰂, Prophethood did not mean temporal glory. Though there have been prophets who were kings, he preferred to be a servant of Allah rather than a king. (Haythami, al-Majmu`a az-Zawa’id, IX: 192.)

Heﷺ busied himself with the problems of his community. Heﷺ offered assistance to the needy. Heﷺ assigned living space at one corner of the mosque to the poor among his Companions, and he personally looked after those Companions, who worked hard to learn the religion of Islam.

His humility was extraordinary. Heﷺ never concerned himself with his own interests. His sole concern was to help people find the true path so that they could reach salvation both in this world and the Hereafter.

Hadrat A’ishah (May Allah be pleased with her) talked about how the Prophet 􏰂ﷺ used to help her with the housework. “My father Abu Bakr sent us a leg of mutton one night. The Prophet 􏰂ﷺ held it while I tried to cut it up, and I held it while he tried to cut it up.” One of the listeners asked A’ishah whether they had attempted this in the dark. Hadrat A’ishah (May Allah be pleased with her) answered, “When we had oil to put in the oil lamp, we preferred to use that oil for food. The family of the Prophet used to spend months without a piece of bread, or without boiling a kettle for food at home.” (Ahmad, VI:217; Ibn Sa`ad, I:405).

The History of the Kaabah and Its Sacredness

The Kaabah, mentioned twice in the Quran, literally means a cubic object. Notwithstanding its other famous synonyms referred to in the Quran like al-Bayt, Baytullâh, al-Baytu’l-Atîq, al-Baytu’l- Harâm, al-Baytu’l-Muharram, al-Masjidu’l-Harâm, it is often called the Kaabah-i Muazzama, the highly respected Kaabah.

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[The Kaabah was erected upon approximately 1.5 meter-wide columns. Its walls contain a total of 1614 basalt stones of various dimensions brought from around Mecca. On the east corner is the Hajar’ul-Aswad, the Black Stone. It is kept in a silver casing and marks the beginning and ending point of circumambulation. The Kaabah’s east corner is called Rukn’ul-Hajar’ul-Aswad or Rukn’us-Sharqi, its north corner Rukn’ul-Iraqi, its west corner Rukn’us-Shami, while its south corner Rukn’ul-Yamani. The drain channeling the rainwater from the roof of the Kaabah (Mizab’ul-The Kaabah) is known as the Golden Drain. Starting from the Kaabah, the first three meters of the area enclosed by a semicircular wall, standing at a height of 1.32 meters and width of 1.55 meters, that rises opposite the northwest corner of the Sacred House between Rukn’ul-Iraqi and Rukn’us-Shami, is known as Hatim. This section was included in the main building of the Kaabah put up by Ibrahim u. Restricted by a lack of material, however, Quraysh, during their restoration, had no other choice but to leave it outside. The remaining 5.56 meter area known either as Hijrul-the Kaabah, Hijru Ismail or Hatira, is the exact spot where Ibrahim u had made a shade for Hajar and his son Ismail from an arak tree. According to tradition, both Hajar and Ismail –upon whom be peace- are buried in the area of Hijr. It has thus been decreed obligatory to perform circumambulation from the outside of the Hijr. The door of the Kaabah, on the northeast of the House, stands at height of 2,25 meters from the ground. The section of the wall located between the door and the Hajar’ul-Aswad is known as Multazam. The exact height of the Kaabah is 14 meters. The length of Multazam is 12.84 meters, while that of Hatim 11.28 meters. Hatim and Rukn’ul-Yamani is separated by a distance of 11.52 meters. Holding the roof inside the Sacred House are three pillars, lined in the middle, from the south wall to Hatim. A ladder to the roof is found on the right hand side of the entrance, which also has a door of its own, called Bab’ut-Tawbah, the Door of Repentance. The inner walls of the Kaabah and its roof are covered with a green fabric made of silk. (Muhammad Ilyâs Abdulghanî, p. 33-66; Kâmil Mîrâs, Tecrid Tercemesi, VI, 17-20)]

The story of the Kaabah begins with Prophet Adam (Alaihi Salaam), the first human being. Upon descending to the world, he was given the duty of building a place of worship on the grounds where the Kaabah stands today (See Tabarî, Târih, I, 124). This is mentioned in the Quran in the following verse:

“Most surely the first house appointed for men is the one at Bekka, blessed and a guidance for the nations.” (Âl-i İmrân, 96)

In response to a question posed by Abu Dharr (May Allah be pleased with him) (*), the Messenger of Allah ﷺ reveals the first building constructed on the face of Earth as the Kaabah, and the second as Masjid’ul-Aqsâ, the holy mosque of Jerusalem (See Bukhari, Anbiyâ, 10). The valley of Mecca was hence chosen as a holy place since the very beginning of human history.

After the Deluge of Nuh (Alaihi Salaam), the Kaabah remained for a long time under sand. It was rebuilt by Hazrat Ibrahim (Alaihi Salaam) many years after he left his son and wife in the land. Revisiting his family in Mecca years after, and seeing that his son was now a young man, Ibrahim (Alaihi Salaam) told him:

 “Our Lord commands us to build a house for him…and you will help me!”

The young Ismail (Alaihi Salaam) carried stones while Ibrahim (Alaihi Salaam) erected the walls of the Kaabah. The piece of marble carrying the footprints of Ibrahim (Alaihi Salaam) was used as a stepping stone to help him reach the higher places of the wall (**). The Holy Quran narrates the event in the following words:

“And when Ibrahim and Ismail raised the foundations of the House: Our Lord! accept from us; surely You are the Hearing, the Knowing” (al-Baqara, 127) (For the details of the incident, see Bukhari, Anbiya, 9).

The Kaabah is the House of the Almighty only symbolically; that is to say, God does not live in it. Muslims pray to Allah (swt), by circumambulating it seven times, starting from the Black Stone placed by Ibrahim (Alaihi Salaam) near one of the corners of the Kaabah. The Black Stone descended from Paradise, and as reported by the Blessed Prophet ﷺ, it was whiter than milk and snow at the time of its descent, darkened in time by the sins of human beings. (Tirmidhî, Hajj, 49/877; Ahmad, I, 307).(***)

It has also been reported that fires before and after Islam had a part to do with the darkening of the Stone. But there are accounts that the side of the Stone facing the wall of the Kaabah still remained very white.

Mujahid narrates that when Abdullah ibn Zubayr (May Allah be pleased with him) demolished the walls of the Kaabah in order to renovate it, he saw that the inner side of the Black Stone was white.

Present during the reinstatement of the Stone in the 339th year of Hegira after having been taken away by the heretic Qarmatîs was Muhammad ibn Nâfî el-Huzâî, who later gave the following testimony:

“I was there to inspect the Black Stone when it was removed from its case and I saw that only one side, the visible side of the Stone was black, while the other three sides were white.”

In the 1039th year of Hegira, the Kaabah was ruined by a strong flood that swept across Mecca. During the rebuilding, Imâm Ibn Allân al-Makkî inspected the Black Stone, commenting that “the parts of the Black Stone installed facing the walls of the Kaabah are as white as the marble where Ibrahim u prayed (Maqâmu Ibrâhim)”(See Said Bektash, p. 36-38; Dr. Muhammad Ilyâs Abdulghanî, p. 43.)

The Quran narrates that once the building of the Kaabah was completed, Prophet Ibrahim (Alaihi Salaam) and his son Ismail (Alaihi Salaam) prayed to Allah (swt), in the following manner:

“Our Lord! Make of us Muslims, bowing to Your (Will), and of our progeny a people Muslim, bowing to Your (will); and show us our place for the celebration of rites; and turn unto us in Mercy; for You art the Oft-Returning, Most Merciful.

Our Lord! Send among them a Messenger of their own, who shall rehearse Your Signs to them and instruct them in scripture and wisdom, and sanctify them: For You are the Exalted in Might, the Wise.” (al-Baqara, 128-129)

Upon the completion of the Kaabah, the Almighty commanded Ibrahim to invite people for pilgrimage:

“And proclaim among men the Pilgrimage: they will come to you on foot and on every lean camel, from every remote path.”(al-Hajj, 27)

Heeding to this Divine commandment, Ibrahim u climbed the nearby Abu Qubays Mountain, and called out to all four directions with an audible voice, informing people of their obligation to visit the Kaabah.(See Kâmil Mîrâs, Tecrid Tercemesi, VI, 20-21; Said Bektash, p. 111.)

After this declaration the Archangel Jibril (Alaihi Salaam) came and showed Ibrahim (Alaihi Salaam) the borders of the Holy Mosque and the distances of Safâ and Marwâ, telling him to erect stones to mark these borders. The Archangel afterward taught him all the rituals and procedures of the pilgrimage. Thereafter, people from far away lands began visiting the Kaabah for pilgrimage, making Mecca the center for the religion of the Almighty, granting the town an important place in the hearts of people.

Worshipping in the House of Allah (swt), continued the way Prophet Ibrahim (Alaihi Salaam) had taught up until the spread of idolatry. When idol worshipping became widespread in Mecca, the idolaters filled inside and around the Kaabah with idols. But even then the Kaabah was not renamed after a certain idol, continuing to be called Baytullah, the House of Allah (swt).

When Mecca was taken and opened to Islam by the Noble Prophet ﷺ all the idols were demolished, and under the inspection of the Prophet ﷺ, the Kaabah, from both the inside and outside, was cleansed with Zamzam water. This initiated a custom of washing the Kaabah with Zamzam and rosewater every year, perfuming it with musk and amber, and renewing its cover.

Any service made to the Kaabah and its visitors was thus held in great esteem. First fulfilled by Ismail (Alaihi Salaam), these noble duties passed on to his sons, then to the Jurhumites and finally to the tribe of Quraysh. Simultaneous to the establishment of the Meccan city- state we see the founding of the following duties:

1. Sidânah or Hijâbah: The duty of covering the Kaabah and safeguarding its keys.(****)

2. Siqâyah: Providing the pilgrims with water and beverages, and the maintenance of the Zamzam well.

3. Ridânah: Feeding and hosting poor pilgrims.

Becoming entrusted with these duties was considered a great honor and privilege among Arabs. In the time of the Noble Prophet ﷺ these duties were shared among the leading families of the Mecca. Omar (may Allah be pleased with him), the second Caliph, allocated allowances for these purposes, which during the time of Muawiyah (may Allah be pleased with him) became more organized. The Ottomans similarly considered the upkeeping of the Kaabah as being of great significance, providing sizeable allowances for tending to the Sacred House.

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Masjid al-Haram is believed to have looked like this during the time of the Prophet. صلى الله عليه و سلم

(*) Abu Dharr’s (may Allah be pleased with him) real name is Jundab ibn Junada. He was known as Ghifari in reference to the tribe of Ghifar from where he originally sprung. As the fifth Muslim, he was a man of piety, contentedness and abstinence, which lead the Blessed Prophet ﷺ to call him the Masih’ul-Islam, i.e. the Isa (Alaihi Salaam) of Islam. Constantly by the side of the Noble Prophet ﷺ, he would look to reap the greatest benefit from his presence, asking what he knew not to the Prophet ﷺ for clarification; accumulating so deep a knowledge in the end that Ali (may Allah be pleased with him) is known to have called him ‘the repertoire of knowledge’. The total amount of his hadith narrations is 281. Breathing his last in Rabaza near Mecca in the 31st year of Hegira, his funeral last was conducted by a small group who laid him to rest.

(**) Said Bektash, Fadlu’l-Hajari’l-Aswad wa Maqâmi Ibrâhîm (upon him peace), p. 108; Muhammad Ilyâs Abdulghanî, p. 71-73. According to one source, Ibrâhîm –u later stood up on the marble, the Maqamu Ibrahim and invited people to hajj. (Said Bektash, p. 111) In reference to the Maqamu Ibrahim, Allah Y, says: “And when We made the House a resort for mankind and sanctuary, (saying): Take as your place of worship the place where Ibrahim stood (to pray).” (al- Baqara, 125)

(***) Scholars have commented that if sins can have so great an effect on even a stone so as to leave it black, who knows the intensity of the tarnish they can leave on the heart. Abstaining from sins with utmost effort is therefore a must.

(****) Ismail u is recognized as the first person to drape the Kaabah. (Abdurrazzaq, V, 154) Throughout Islamic history, the preparation of the cover of the Kaabah would be seen to by the Caliph, a sultan or the incumbent governor of Mecca. After the passage of the Caliphate to the Ottomans in 1517, the cover of the Sacred House continued to be woven in Egypt for a little while longer. During the reign of Suleyman the Magnificent, Istanbul became the center for weaving its inner cover, added to which was the outer cover, come the time of Sultan Ahmed III. The last cover woven in Ottoman hands to be sent was in 1916, with the rebellion of Sharif Hussain preventing further attempts. Prepared for a period of time once again in Egypt thereafter, the cover is today is made in a factory in Mecca set up specifically for that purpose.

-Excerpt from the book, “THE PROPHET MUHAMMAD MUSTAFA THE ELECT ﷺ”

Perfect Qualities of the Beloved Messenger of Allah (peace and blessings be upon him)

Extracted from the Sealed Nectar (ar-Raheek al-Makhtum), biography/seerah of the beloved Messenger of Allah.

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The Prophet, may Allah’s peace and blessings be upon him, had both perfection of features and perfection of manners. The impression of them on people can be deduced by the bliss that overwhelmed their hearts and filled them with dignity.

Men’s respect, devotion and esteem of Allah’s Messenger were unique and matchless. No other man in the whole world has been so honoured and beloved.

Those who knew him well were fascinated and enchanted by him. They were ready to sacrifice their lives for the sake of saving a nail of his from hurt or injury.

Being privileged by lots of excellences that no one else had been endowed with, his Companions found that he was peerless and so they loved him.

Here we list a brief summary of the versions about his beauty and perfection. To encompass all is, admittedly, beyond our power.

His Physical Appearance

Describing Allah’s Messenger who passed by her tent on his journey of emigration, Umm Ma’bad Al-Khuza’iyah, may Allah be pleased with her, said to her husband: “He was innocently bright and had a broad face. His manners were fine. Neither was his belly bulging out nor was his head deprived of hair. He had black attractive eyes finely arched by continuous eyebrows. His hair was glossy and black, inclined to curl, he wore it long. His voice was extremely commanding. His head was large, well formed and set on a slender neck. His expression was reflective and thoughtful, composed and inspiring.
The stranger was fascinated from the distance, but the closer he was the more respect he observed. His expression was very sweet and distinct. His speech was well set and free from the use of superfluous words, as if it were a chain of beads. His stature was neither too high nor too small to look odd. He was a twig amongst the two, singularly bright and fresh. He was always surrounded by his Companions. Whenever he uttered something, the listeners would listen to him with attention and whenever he issued any command, they competed with each other in carrying it out. He was a master and a commander. His utterances were marked by truth and sincerity, free from all kinds of falsehoods and lies.” 1

‘Ali bin Abi Talib, may Allah be pleased with him, described him: “Allah’s Messenger, may Allah’s peace and blessings be upon him, was neither excessively tall nor extremely short. He was of medium height among his friends. His hair not too curly nor was it too straight. It was both curly and wavy combined. His cheeks were not fleshy, chin was not small and forehead was not narrow. His face was fairly round. His mouth was white. He had black, large eyes, with long eyelashes. His limbs and shoulder joints were rather big. He had a fine line of little hair extending from his chest down to his navel, but the rest of his body was almost hairless. He had thick palms and thick fingers and toes.

While walking, he lifted his feet off the ground as if he had been walking on a slope. When he turned, he turned completely. The Seal of Prophethood was between his shoulders. He is the Last of Prophets, the most generous and the bravest of all. His speech was the most reliable. He was the keenest and the most attentive to people’s trust, and was very careful to pay people’s due in full. The Prophet, may Allah’s peace and blessings be upon him, was the most gentle and the most polite companion, seeing him unexpectedly you would fear him and revere him. He who had acquaintance with him would like him. He who describes him says: ‘I have never seen such a person neither before nor after seeing him.’” 2

Jabir bin Samurah, may Allah be pleased with him, reported that Allah’s Messenger, may Allah’s peace and blessings be upon him, had abroad face with reddish (wide) eyes and lean heels.3

Abu At-Tufail, may Allah be pleased with him, said: “He was white and good-looking. He was neither fat nor thin; neither tall nor short.”

Zadul-Ma’ad 2/45.
Ibn Hisham 1/401, Jami At-Tirmidhi 4/303.
Sahih Al-Muslim 2/258.

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Ka’b bin Malik, may Allah be pleased with him, said: “When he was pleased, his face would shine with so bright a light that you would believe it was a piece of the moon.’ 4

Once he was with ‘Aishah, may Allah be pleased with her, the features of his face twinkledwhile sweating; she recited a verse by Abu Kabir Al-Hudhali:
“If you watch his face, you will see it twinkling like the lightning of an approaching rain.” 5

Abu Bakr, may Allah be pleased with him, would say this verse upon seeing him:
“He is faithful, chosen (by Allah), and calls for forgiveness.
He shines like a moonlit night while it is far from dark.” 6

‘Umar, may Allah be pleased with him, used to recite a verse by Zuhair describing Haram bin Sinan:
“Were you other than a human being, you would be a lighted moon on a moonlit night,”
Then he would add: “Thus was Allah’s Messenger.” 7

When he got angry, his face would turn so red that you would think it were as if pomegranate has been squeezed on both his cheeks. 8

Jabir bin Samurah, may Allah be pleased with him, said: “His legs were gentle, delicate and in conformity. His laughter was no more than smiling. Looking at him will make you say ‘He is black-eyed’, though he is not so.” 9

Sahih al-Bukhari 1/502
Rahmatul-lil-Alamin 2/72.
Khulasatus-Siyar p. 20.
ibid.
Mishkatul-Masabih 1/22.
Jami’ At-Tirmidhi 4/306.

Ibn Al-‘Abbas, may Allah be pleased with him, said: “His two front teeth were separated so whenever he spoke, it was as if light came through them.”

His neck was as pure and silvery as a neck of doll. His eyelashes were long and his beard was thick. His forehead was broad; separate eyebrows finely joined together. His nose was high-tipped. His cheeks were plain. He had a fine line of hair running down to his navel. He had hair neither on his abdomen nor on his chest except some on his arms and shoulders. His chest was broad and flatted. He had long forearms with expansive palms. His legs were plain, straight, and stretched. His other limbs were also large. The two hollows of his soles hardly touch the ground. He used to walk with ease slightly leaning forward. 10

Anas, may Allah be pleased with him, said: “I have never touched silk or a silky garment softer than the palm of the Prophet, may Allah’s peace and blessings be upon him; nor have I smelt a perfume or any scent nicer than his.” In another version; “I have never smelt ambergris, nor musk, nor any other thing sweeter than the scent and the smell of Allah’s Messenger.”

Abu Juhaifah, may Allah be pleased with him, said: “I took his hand and put it on my face and I found that it was colder than ice and better scented than the perfume of musk.” 11

Jabir bin Samurah, may Allah be pleased with him, who was a little child then, said; “When he wiped my cheek, I felt it was cold and scented as if it had been taken out of a shop of a perfume workshop.” 12

Anas, may Allah be pleased with him, said; “His sweat was pearl-like.”

Umm Sulaim, may Allah be pleased with her, said: “His sweat smelt nicer than the nicest perfume.”

Jabir, may Allah be pleased with him, said; “Whenever Allah’s Messenger, may Allah’s peace and blessings be upon him,passed by a road, and after him some other person used the same road, he would quite easily find out by the fragrance of his scent that the Prophet had passed through it.”

10 Khulasatus-Siyar p. 19, 20.
11 Sahih al-Bukhari 1/503.
12 Sahih Muslim 2/256.

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A HEART OF GREAT TEMPERAMENT!

The Prophet Muhammad ﷺ exemplified the nice character traits of the friends of God. Sometimes he would ask his Companions questions that would make the congregation pay greater attention, and in order to elaborate on certain matters. During one of these sessions, the Prophet ﷺ asked the Com- panions: “Is any one among you capable of being like Abû Damdam?” The Companions said: “Who is Abû Damdam?” The Prophet ﷺ replied: “He was a member of a tribe prior to your time, and he would say, ‘I have forgiven all those who have insulted and backbitten me.’” (Abû Dâwud, Adab 36: 4887).

This is an example of taqwâ: a heart of great temperament!

Hallâj-i Mansûr held his hands up to pray for those who were stoning him, taking refuge in Allah. He pleaded: “O Allah! They are unaware. Before you forgive me, forgive those who stone me!”

Taqwâ is such a great virtue that it brought the Companions close to the Prophet. Anas  reported that a person asked the Prophet Muhammadﷺ: “Who is the family of Muhammad?” and the Prophetﷺ replied: “Every pious person is one of my family.” Thus we see that a believer who reaches perfection in taqwâ is held in such esteem that they are considered to be a member of the Prophet’s family.

The grand confidant of the secrets of the Prophetﷺ

Abu Bakr (رضي الله عنه‎) became a crystal mirror to reflect the Prophet’s heart. Thus, he was the prime example of unconditional surrender to the Prophet’s spirituality. Due to such great surrender, everything that belonged to the Prophetﷺ had deep significance for him, and so he became the first resource for Companions who sought to discern the true meaning of the words and acts of the Prophetﷺ. He truly understood the ultimate meaning of the messages of the Prophetﷺ.

The verse, “This day have I perfected for you your religion and completed My favor on you and chosen for you Islam as a religion…” (Ma’ida 5:3) was revealed during what proved to be the Farewell Pilgrimage of the Prophetﷺ. Everybody but Abu Bakr (رضي الله عنه‎) was happy. They all thought the verse was announcing the perfect state of the religion of Islam. Abu Bakr (رضي الله عنه‎) alone discerned that the verse meant that Allah would soon take the Prophetﷺ from them. (1)

During his last illness the Prophetﷺ could no longer lead the prayers, for he was too weak to stand. He therefore chose Abu Bakr (رضي الله عنه‎) to lead the prayers. One day he felt better and returned to the mosque. After giving advice to various Companions, he remarked, “Allah offered one of His servants a choice between this world and what He has with Himself, and that servant chose what Allah has with Himself.”

Upon hearing these words, Abu Bakr (رضي الله عنه‎) felt downcast, and wept bitterly. With his wise and tender heart, he realized that this was a farewell speech. Since he was the prime confidant of the secrets of the Prophetﷺ, he noticed what others were unable to understand. He began to cry out like a wailing reed, “O Prophet, you are dearer to me than my mother and father! We sacrifice our fathers, mothers, lives, properties, and children for you!” (2)

No one in the congregation was aware that the Prophetﷺ was in the mood to leave this world. No one understood why Abu Bakr (رضي الله عنه‎) was crying. They asked each other, “Why should this old man cry when the Prophetﷺ merely spoke of a person who preferred to go to Allah?”(3) They did not realize that the servant who preferred to go to Allah when given the chance of staying in the world was the Prophet himself. They were unable to sense what Abu Bakr (رضي الله عنه‎) sensed.

The Prophetﷺ kept talking, both to console Abu Bakr (رضي الله عنه‎) and to tell the Companions to appreciate Abu Bakr (رضي الله عنه‎). “We have returned all favors done us at the same level or a higher one except for the favors Abu Bakr (رضي الله عنه‎) has done us!.. He has done so many favors for me that Allah Himself will return his favors on the Day of Judgment. Abu Bakr (رضي الله عنه‎) is among those most dedicated to me in companionship and property. If I were to take an intimate friend other than my Lord, I would take Abu Bakr (رضي الله عنه‎). But what binds us is the brotherhood of Islam.”

Then the Prophetﷺ talked about his forthcoming death: “Let no door leading to Prophet’s mosque remain open except for Abu Bakr’s, as I see a glorious sign over his door…” (4)

So, all doors were closed at that sorrowful time except for Abu Bakr’s. These words of the Prophetﷺ meant that the door of special closeness to the Messenger of Allah can be opened only by unconditional loyalty, dedication, commitment, devotion, friendship, and love.

References:

(1) Elmalılı, III, 1569.

(2) Ahmad, III, 91.

(3) Bukhari, Salah, 80.

(4) Bukhari, al-Ashab al-Nabi 3, al-Manaqib al-Ansar 45, Salah 80; Muslim, al- Fada’il al-ashab al-nabi 2; Tirmidhi, al-Manaqib 15; Ibn al-Sa`d: II 227.

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”