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a well wisher  
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Rating: 0 of 0 votes Quote a well wisher Replybullet Posted: 08 October 2009 at 6:24pm
May the Blessings and Peace of Allah be upon him
 
Leading by Example
 
The prophet, peace be upon him, is reported to have said, “The best house is the one where orphans are cared for and treated most honorably and kindly.”
 
Once, a man came to the Prophet (peace and blessings be upon him) complaining about his harsh heart.
 
The Prophet addressed the man saying, “Do you want something that makes your heart lenient and your needs fulfilled? Be merciful to the orphans, touch their hair gently, and feed them from your own food. If you do these things, I guarantee that your heart will become soft, and your needs will be fulfilled.”
 
Being kind to orphans and caring for their well-being is a path which is guaranteed to increase a believer in faith, as a softer heart will be much closer to God.
Allah says in The Qur'an:
 
 “And serve Allah. Ascribe nothing as partner unto Him. (Show) kindness unto parents, and unto near kindred, and orphans, and the needy…” (4:36)
 
Prophet's(pbuh) Eid and the Orphan
 
It was Eid day, the day of celebration and a day of rejoicing. There was an air of festivity in the streets of Madinah. All the people, both young and old were dressed in their best clothes, especially for this special day of Eid.

As it was time for early morning Eid prayers everyone made their way to an open piece of land on the outskirts of the city. The Prophet Muhammad, upon him be peace, arrived and led the prayers. After they had finished they all greeted each other and everyone was walking back home. The children running and playing in excitement, smiling and laughing, without a care in the world.

As the Prophet walked back home, he suddenly became aware of a little boy (Zuhair Bin Saghir) sitting by himself on the side of the path. The little boy was crying and looked very sad. The Prophet of love and mercy bent down and patted him on the shoulders and asked 'why are you crying?' 'Please leave me alone' sobbed the little boy. The boy didn't even see who was talking to him, such was his overwhelming sadness.

The loving Prophet ran his fingers through the boy's hair and very gently and kindly asked him again why he was crying. This time the boy said, 'My father was martyred fighting, and now my mother has married again and my stepfather does not want me to live at home any more. Today is Eid and everyone is happy. All the children have new clothes and nice things to eat, but I don't have any clothes except what I am wearing. I have no food and I don't even have a place to live.'
 
The Prophet said to him, 'I know how you feel, I lost both my mother and father when I was a little boy.' The boy was surprised to hear that it was an orphan who was comforting him, and when he looked up to his great surprise it was the Prophet Muhammad, the most beloved person in the whole world - and he immediately jumped up to his feet out of love and respect.

The Prophet said to him 'If I were to become your new father and Ayesha you new mother, and Fatima your new sister, would that make you feel better?' 'Oh yes, that would be the best thing in the world!' The boy started smiling. The Prophet took him home and gave him new clothes and good food on this beautiful day of Eid. The boy indeed had a wonderful Eid that day.
 
Later on Zuhair Bin Saghir, who was a companion of Prophet said, “I was hungry and thirsty.The Messenger of God fed me. I was an orphan, but now, Prophet Muhammad is my father and Hazrat Aisha is my mother and I am no longer an orphan.”

Some one asked the Prophet Muhammad, what actions are most excellent? He replied, To gladden the heart of a human being, to feed the hungry, to help the afflicted, to lighten the sorrow of the sorrowful, and to remove the wrongs of the injured.
 
La ilaha ill-Allah, Muhammadur Rasulullah
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Rating: 0 of 0 votes Quote a well wisher Replybullet Posted: 09 October 2009 at 6:23pm
May the Blessings and Peace of Allah be upon him
 
Mutual Coexistence: A Salient Feature of Islam
 
Islamic history shows that Muslims and non-Muslims existed in peace in Madinah (first Islamic State) and in the successive states. Many treaties and pacts were signed between Muslims and non-Muslims. Two treaties are very important in the earlier history of Islam that show tolerance and respect to other religions.
 
In Madinah, the Constitution of Madinah was prepared under the leadership of the Prophet Muhammad in 622 AD, to meet the needs of people of different beliefs, and was put into practice as a written legal contract. Different communities belonged to different religions (Judaism, Christianity, and Islam) and races that had enmity towards one another for more than 100 years became parties to this pact and ultimately could actually live side by side.
 
According to the Constitution of Madinah, everyone was free to adhere to any belief or religion or to make any political or philosophical choice. People sharing the same views could come together and form a community. Everyone was free to exercise his own justice system. However, anyone who committed a crime would be protected by no-one. The parties to the contract would engage in co-operation with one another, provide support for each other, and would remain under the protection of the Prophet Muhammad. Conflicts between the parties would be brought before the Messenger of God. This contract was in force from 622 to 632 AD. Through this document, the tribal structures which had formerly been based on blood and kinship were abolished, and people of different cultural, ethnical and geographical backgrounds came together and formed a social unity. The Constitution of Madinah is an excellent example of peaceful coexistence among peoples of different religions
 
Similarly the prophet Muhammad (PBUH) gave full freedom to the Christians of Najran to offer prayers in their own way in the Mosque – Masjid-i- Nabawi in Madinah.
 
The noblest monument of enlightened tolerance is the charter which the prophet Muhammad granted to the monks of the monastery of St.Catherine , near mount Sinai and to all Christians .This remarkable document , which has been faithfully preserved by the annalists of Islam , displays a marvelous breadth of view and liberality of conception. By it, the Prophet secured to the Christians privileges and immunities which they did possess even under sovereigns of their own creed; and declared that any Muslim violating and abusing what was therein ordered, should be regarded as a violators of God’s testament, a transgressor of His Commandments, and a slighter of His faith. He undertook himself, and enjoined on his followers, to protect the Christians, to defend their churches, the residences of their priests, and to guard them from all injuries. They were not to be unfairly taxed, , no bishop was to be driven out of his bishopric, no Christians was to be forced to reject his religion; no monk was to be expelled from his monastery ; no pilgrim was to be detained from his pilgrimage . Nor were the Christians churches to be pulled down for the sake of building mosque or houses for the Muslims. Christians women married to Muslims were to enjoy their own religion , and not to subjected to compulsion or annoyance of any kind on that account .If Christians should stand in need of assistance for the repair of their churches or monasteries ,or any matter pertaining to their religion , the Muslims were to assist them. If the Muslims be engaged in hostilities with outside Christians, no Christians resident among Muslims be treated with contempt on account of his creed. Any Muslim so treating a Christian be accounted recalcitrant to the prophet.
 
After quoting such examples from the life of prophet Muhammad (PBUH), We can say , in the words of Munazir Ahsan Gilani :
 
We cannot even imagine that how one of the greatest benefactors of humanity dedicated his whole-being and energies for unifying fragmented and suffering humanity.

Muslim Spain furnishes one of the most excellent examples of peaceful co-existence of various cultures and religions. It sets example for contemporary Muslims how to live peacefully with non- Muslims. For seven centuries the Muslims held Spain, and the beneficence of their rule, in spite, of intestine quarrels and dynastic disputes, is testified to and acknowledged even by their opponents. On their arrival on the soil of Spain, the Saracens published an edict assuring to the subject races , without any difference of race, or creed , the most ample liberty . Suevi, Goth, Vandal, Romans , and Jews were placed on an equal footing with the Muslims .They guaranteed to both Christians and Jews , the full exercise of their religions, the free uses of their places of worship , and perfect security of person and property. The high culture attained by Spanish Arabs has been sometimes considered as due principally to frequent marriages between Muslims and Christians. This circumstance, undoubtedly, exercised a great influence on the development of the Spanish Muslims and the growth of that wonderful civilization to which modern Europe owes so much of its advance in the arts of peace.
 
The best testimony to the toleration of the early Muslim government is furnished by the Christian themselves . In the reign of Osman ( the third caliph of Islam ) , the Christians patriarch of Merv addressed the bishop of Fars , named Simeon, in the following terms: the Arabs who been given by god the kingdom do not attack the Christians faith; on the contrary they help us in our religion; they respect our god and our saints , and bestow gifts on our churches and monasteries.
 
Muslim attitude of tolerance and religious freedom is well attested by the statement of Eliyya, the Metropolitan of Nasiban ( 1008- 1049) quoted by a Christian Missionary hardly sympathetic to Islam. It runs as follows:
 
What we believe concerning the Muslims is that their obedience and love impresses us more than the obedience of all other religions and kingdoms that are opposed to us … Muslim regard it as a matter of religion and duty to protect us , to honor us , and to treat us well. And whosoever of them oppresses us, their Master, i.e. their prophet, will be his adversary on the day of resurrection.

W. Montgomery Watt acknowledges:
 
“On the whole there was more genuine toleration of non-Muslims under Islam than there was of non-Christians in Medieval Christians states”.
No Compulsion in Conversion
 
The Quran does not allow its followers to use force as an instrument for the spread of Islam and Islam is not a ‘religion of sword’ as it is often singled out by some Western scholars . The rapid expansion of Islam in its early period can not be associated with forceful conversion of Jews, Christians or others. No authentic events could be quoted to support forceful conversion. On the strength of categorical prohibition of coercion (ikrah) in any thing that pertains to faith or religion , all Muslim jurists (fuqaha) hold that forcible conversion in , under all circumstances , null and void, and that any attempt to at coercing a non-believer to accept the faith of Islam is a grievous sin ; a verdict which disposes of the widespread misconception that Islam has nothing else to place before the unbelievers except the alternative of conversion or the sword.
 
In Persia three hundred years after Muslim rule much of the country was still Zoroastrian, and the province of Minazandaran by the Caspian Sea did not embrace Islam until the tenth century. In most areas the Islamization was a gradual process. The history of Islam, like that of Judaism and Hinduism , according to Seyyed Hossein Nasr, is intertwined with a sacred epic , but that does not mean that Islam is any more or less the ‘religion of sword’ or the religion of peace than any other religion…. Furthermore , Islam has sought to limit war by legislating conditions pertaining to it and succeeded during the fourteen centuries of its history in reaching the goal of creating inner peace to a remarkable degree , while in the creation of outward peace it was certainly not less successful than any of the major traditional civilizations such as the Japanese , Chinese , Hindu , or Christian.
 
Islam gives free choice in case of religion by declaring: “There is no compulsion in matters of faith. Surely the right now became distinct from wrong” (2: 256).
 
The holy Quran recognizes diversity in matters of faith by saying:
“To every nation have we appointed rites and ceremonies which they follow , so let them not then dispute with thee on the matter but do thou invite (them) to thy Lord: for thou art assuredly on the Right Way”( 22: 67)

But in calling to the way of God , it was said to the prophet and to his followers :
“Admonish, for you are one to admonish, you are not one to compel them to believe” (88: 22-23).

This point is further elaborated in another verse:
“But if they turn away, We have not sent thee as a guard over them. Thy duty is but to convey (the Message)” (42: 48)
 
“You are not one to over awe them by force. So admonish with the Qur'an all such as may fear My Warning”(50: 45) .
 
Islam gives free choice in case of religion because :
Sword can win territories but not hearts
Force can bend heads but not minds.
 
Muslims were so careful in dealing with non-Muslims that Omar, the great second Caliph of Islam when conquered the city of Jerusalem, and entered in it , there was a time of prayer .At that time he was inside the church (of the Resurrection ).The patriarch, who was accompanying him, requested Caliph Omar to offer his prayer there ( inside the church), but he refused saying :
 
“if I do so, the Muslim may infringe upon your rights in a future age pretending to follow my example”.

And, instead of praying inside the church, he offered prayers on the steps outside.
 
La ilaha ill-Allah, Muhammadur Rasulullah
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May the Blessings and Peace of Allah be upon him
 
The Prophet Muhammad(pbuh) and His Companions
 
Abu Dharr, the leader of the tribe of Ghifar, and one who accepted Islam in its early days, narrates:

Once I was conversing with Bilal. Our conversation gave way to a dispute. Angry with him, the following insult burst from my mouth: ‘You cannot comprehend this, O son of a black woman!’

As Islam expressly forbade all kinds of racial, tribal and colour discrimination, Bilal was both upset and greatly angered.

A while later a man came and told me that the Messenger of Allah (pbuh), summoned me. I went to him immediately. He said to me:

‘I have been informed that you addressed Bilal as the son of a black woman.’

I was deeply ashamed and could say nothing. Allah’s Messenger continued his reprimand: ‘This means you still retain the standards and judgements of the pre-Islamic days of ignorance. Islam has eradicated all those false standards or measures judging people by blood, fame, colour or wealth. It has established that the best and most honourable of men is he who is the most pious and upright in conduct. Is it right to defame a believer just because he is black?’

Abu Dharr felt profound remorse. He went straight to Bilal’s house and, putting his head on the threshold, said: ‘This head will not rise from here until the blessed feet of Bilal tread on the face of foolish, impolite Abu Dharr.’

Bilal responded: ‘That face deserves to be kissed, not trodden upon’, and forgave Abu Dharr.

La ilaha ill-Allah, Muhammadur Rasulullah
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May the Blessings and Peace of Allah be upon him
 
 
“As for the weeping of the Prophet (pbuh) it was in the same degree as his laughter. He wouldn’t sob loudly and raise his voice, just like his laughter wasn’t loud. However his eyes would fill up with tears, until they flowed out, and you would hear the sound like that of a whistling kettle coming from his chest. He would weep out of mercy for the dead, out of fear and compassion for his ummah, out of deep fear of Allah, upon listening to the Qur’an. And it was a weeping of longing, love and exaltation, accompanied by fear and khashyah...”
 
Ibn al Qayyim (ra)- Zaad al Ma’aad
La ilaha ill-Allah, Muhammadur Rasulullah
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Rating: 0 of 0 votes Quote a well wisher Replybullet Posted: 12 October 2009 at 6:19pm
May the Blessings and Peace of Allah be upon him
 
10 Reasons to Fall for Prophet Muhammad (pbuh)
 
6. His Sincere Appreciation of the Feelings of Others

The way he honestly shared feelings with others has always stopped me. In particular, the way he dealt with the feeling of a child. That child used to have a pet bird. Whenever Prophet Muhammad passed by the child, he would ask him about his pet bird.

One day, the Prophet passed by the child and found him crying because of the death of his pet. Prophet Muhammad simply interrupted his journey to whatever errand he was going to, and sat with the child to offer his condolences. It was reported that he stayed with him for a long time to soothe him.

If he was not Prophet Muhammad, again I would fall for him for this incident. What a sweet-hearted man, who simply neglects his important errands or meetings to sit around a child who lost a pet. He didn't actually lose his mother, but he simply lost a bird. But Prophet Muhammad didn't see it to be a simple loss. He understood what this loss meant to the child and felt for his pain.

La ilaha ill-Allah, Muhammadur Rasulullah
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Kindness to a Non-Muslim Neighbor

Prophet (peace and blessings be upon him) had a neighbor who used to harm him and insult him at every encounter.

Some days elapsed without the Prophet getting his share of this man’s abuse. Thinking that there must be some reason behind the man’s absence, he (peace and blessings be upon him) paid him a visit and found him sick.

The man wondered how the Prophet could meet his bad treatment with such great behavior.

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May the Blessings and Peace of Allah be upon him
 
Less is More
 
After the conquest of Hunayn, Prophet Muhammad (peace and blessings be upon him) distributed the war booty in a manner that was not comprehended by a few young men of the Ansar (Arabic for: Muslims of Madinah). Some of them were sharp-tongued and showed some resentment. They were deprived of Hunayn's war booty although they had been the ones who were involved in its hardships, the first to respond to the command of the Messenger of Allah (peace and blessings be upon him), steadfast till the defeat turned into victory. After all of what they did, they saw those who escaped at the beginning of the battle fill their hands with the booty while they were given nothing.

According to the Imam Ibn Ishaq, the great Muslim scholar of Hadith and historian, when the Messenger of Allah (peace and blessings be upon him) had given Quraish and Arab tribes those gifts and allotted nothing to the Ansar, a group of the Ansar felt so uneasy about it that many ill-advised statements against the Prophet (peace and blessings be upon him) were spread among them to an extent that one of them said, "By Allah, the Messenger of Allah (peace and blessings be upon him) was ill-spoken of by his folks!" And those statements went on spreading till Sa`d ibn `Ubadah met the Messenger of Allah (peace and blessings be upon him).

Sa`d ibn `Ubadah said, "O Messenger of Allah, this group of the Ansar are furious at you about the distribution of the booty that you had won. You have allotted shares to your own kinsmen and forwarded lots of gifts to the Arab tribes. But this group has obtained nothing."

The Prophet (peace and blessings be upon him) asked Sa`d, "Sa`d, what do you think of all that?"

Sa`d replied, "O Messenger of Allah. You know that I am but a member of this group."

"Call out on your people, and bring them forth to me in this shed," said the Prophet (peace and blessings be upon him).

As soon as the Messenger (peace and blessings be upon him) faced them, he thanked Allah and praised Him, then said to them inquiring, "I have been told that you are angry with me. Didn't I come to you when you were astray and Allah guided you? You were poor and Allah gave you wealth. Weren't you foes and Allah made you love one another?"

"Yes, Allah and His Messenger are better and more gracious," they said.

Then he said, "What prevents you from replying to the Messenger of Allah, O tribe of Ansar?"

They said, "What should be the reply, O Messenger of Allah, while to the Lord and to his Messenger belong all benevolence and grace."

The Prophet (peace and blessings be upon him) again said,

But by Allah, you might have answered and answered truly, for I would have testified to its truth myself: "You came to us belied and rejected, and we accepted you; helpless, and we helped you; a fugitive, and we took you in; poor and we comforted you."

You Ansar, do you feel anxious for the things of this world, wherewith I have sought to incline these people unto the Faith in which you are already established?

Are you not satisfied, O group of Ansar, that the people go with ewes and camels while you go along with the Messenger of Allah to your dwellings?

By Him in Whose Hand is my life, had there been no migration, I would have been one of the Ansar.

If the people would go through a valley and passage, and the Ansar go through another valley and passage, I would go through the valley and passage of the Ansar.

Allah, have mercy on the Ansar, their children, and their children's children.

The audience wept until tears rolled down their beards as they said, "Yes, we are satisfied, O Prophet of Allah, with our lot and share."

I also weep when I read the Prophet's words, "Are you not satisfied, O group of Ansar, that the people go with ewes and camels while you go along with the Messenger of Allah to your dwellings?"

La ilaha ill-Allah, Muhammadur Rasulullah
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Rating: 0 of 0 votes Quote a well wisher Replybullet Posted: 15 October 2009 at 11:29pm
May the Blessings and Peace of Allah be upon him
 
The Prophet's Compassion for His Companions
 
Prophet Muhammad (peace and blessings be upon him) was a compassionate man, full of love and understanding. He took an interest in the physical and spiritual problems of his friends, relatives, and all those around him, and he took all appropriate measures to ensure their health, security, and happiness. He took them under his wing and always bore in mind their lot in the hereafter by encouraging them to remain godly. These features of the Prophet, which are examples for all of humanity, are referred to in the Qur'an:

[A Messenger has come to you from among yourselves. Your  suffering is distressing to him; he is deeply concerned for you; he is gentle and merciful to the believers.](At-Tawbah 9:128)

[And lower your wing (in kindness) unto those believers who follow you.(Ash-Shu`araa' 26:215)

Since the Companions of the Prophet took him as a model, they made the appropriate sacrifices as mentioned in the Qur'an, behaving with empathy and compassion toward one another. A verse speaks of the sacrifices the faithful made for the sake of one another:

[Those [the Ansar, Muslims of Madinah] who were already settled in the abode, and in belief, before they [the Muhajirun; immigrants from Makkah to Madinah] came, love those who migrated to them and do not find in their hearts any need for what they [the immigrants] have been given and prefer them to themselves, even if they themselves are needy. It is the people who are safeguarded from the avarice of their own selves who are successful.(Al-Hashr 59:9)

The faithful, who were taught by the Prophet and abided by the verses of the Qur'an, behaved thoughtfully even toward prisoners of war. The Qur'an tackles this point:

(They give food, despite their love for it, to the poor and orphans and captives (saying): "We feed you only out of desire for the Face of Allah. We do not want any repayment from you or any thanks. Truly We fear from our Lord a glowering, calamitous Day.(Al-Insan: 8-10)

The Prophet reminded his Companions to be merciful, and he was the greatest model for them in this regard:

"Those who show mercy will receive the mercy of the Most Merciful. Have mercy on those who are on earth, so that the One in heavens will have mercy on you." (At-Tirmidhi)

"Those who show no mercy will be shown no mercy" (Al-Bukhari)

"I swear by Whom my soul is in His Hand, you will not enter Paradise until you believe, and you will not believe until you love one another. Do you want me to guide you to something that if you practice, you will love one another? Spread greeting with peace [As-salam `alaykum wa rahmatullahi wa barakatuh;Islam's salutation] among you." (Muslim)

Out of that affection and thoughtfulness he felt toward the faithful, the Prophet asked Allah to forgive their mistakes. Mind Allah's instructions to the Prophet on this subject in the following verses:

[And ask Allah to forgive them (Muslim women). Verily, Allah is Ever-Forgiving, Most Merciful.(Al-Mumtahana 60:12)

[Know then that there is no true god except Allah and ask forgiveness for your wrongdoing, and for the men and women who believe.(Muhammad 57:19)

[If they ask your permission to attend to their own affairs, give permission to any of them you please, and ask Allah's forgiveness for them. Allah is Ever-Forgiving, Most Merciful.] (An-Nur 24:62)

In another verse, Allah tells the Prophet to pray for the faithful:

[Pray for them. Your prayers bring relief to them. Allah is All-Hearing, All-Knowing.(At-Tawbah: 103)

As this verse reveals, the Prophet's prayers would bring the faithful peace and tranquility. It must not be forgotten that only Allah grants peace of mind and tranquility to the heart. Allah makes the prayers of His Messenger, whom He has appointed as guardian and protector of the faithful, a means whereby they come by comfort and ease. Our Lord's love and compassion and His protection and mercy for the faithful are most clearly represented in the morality of the Prophet.

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La ilaha ill-Allah, Muhammadur Rasulullah
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Rating: 0 of 0 votes Quote a well wisher Replybullet Posted: 17 October 2009 at 12:24am
May the Blessings and Peace of Allah be upon him
 
The first words in Madinah
 
Abdullah bin Salam رضي الله عنه reported that the first thing that he heard from the Prophet صلي الله عليه و سلم when he entered Madinah was:

ايها النس: أفشوا السلام, و أطعموا الطعام, و صلوا الأرحام, و صلوا با لليل و الناس نيام, تدخلوا الجنة بسلام

“O people! Spread (the greeting of) peace, provide food (for the needy), be kind to your kin, and pray at night while people are asleep – you would then enter jannah in peace.”

[Recorded by Tirmidhi. Verified to be authentic by al-Albani (Sahih ut-Targhib wat-Tarhib no. 616).]

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Rating: 0 of 0 votes Quote a well wisher Replybullet Posted: 17 October 2009 at 7:03pm
May the Blessings and Peace of Allah be upon him

The Prophet's Patience

The Prophet has taught us how to endure pain without complaining and how to persevere in the face of hardships.

Prophet Muhammad(pbuh) was a leading example of patience in the face of his ardent enemies. His patience never ceases to dazzle us till today.

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Edited by a well wisher - 17 October 2009 at 7:05pm
La ilaha ill-Allah, Muhammadur Rasulullah
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May the Blessings and Peace of Allah be upon him

Anas ibn Malik relates that as he was walking with the Prophet (PBUH), who happened to have a thick-bordered Najrani burda (sheet) around his shoulders, a Bedouin came up to him and tugged at it.

'I saw that it had left a mark on his neck.
 
Then the Bedouin said, "O Muhammad, order some of the wealth of God which you have in your posession to be given to me."
 
 The Prophet (PBUH) looked at him and smiled, then he gave orders for something to be given to him.'

(HADITH IN SAHIH BUKHARI AND SAHIH MUSLIM)

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Rating: 0 of 0 votes Quote Al-Cordoby Replybullet Posted: 19 October 2009 at 1:22am

Prophet Muhammad's Generosity as a Behavioral Example

As a model person, Prophet Muhammad (pbuh) exhibited exemplary behavior with his words and practices to provide guidance to Muslims in their daily lives. The recordings of his companions allowed them to be transmitted onto the next generations.

There is almost no case for which we have no information on the Prophet’s stance. Examples of his behavior on how he articulated his emotions and thoughts, his relations with people and how people were influenced by these actions will enable us to both get to know him better and more effectively benefit from his guidance.

The presence of so many narratives describing the attitude of the Prophet on any given subject signifies that he acted with consideration of the circumstances. ........

Generosity is the raw material of those who are able to gain Allah's virtues. When made without ostentation, without hurting anyone, without reproach, from what is valuable to the owner, and without expectation of reward - then generosity is meaningful. Generosity is being able to give without someone's asking for it or deserving it.

The harsh conditions of desert life had developed an understanding of virtue unique to the Arabs who continued tribal life. Generosity was at the head of values aimed at social solidarity. So much so that generosity was one of the most important qualities sought in candidates for tribal leadership.

Islam put its own imprint on this subject and began work by regulating the position of people in the world and their perspective. A person who sees Allah as the real owner of property and goods will perceive that he is in this world as a trustee, he will not arbitrarily use property which is one of two important vehicles of trial (the other is indicated as children - Quran 64/15), and just as he will avoid waste, he also will not delay any spending on Allah's path. ........

http://www.lastprophet.info/en/examples-of-his-behavior/prophet-muhammads-generosity-as-a-behavioral-example.html

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Rating: 0 of 0 votes Quote a well wisher Replybullet Posted: 19 October 2009 at 11:38pm
May the Blessings and Peace of Allah be upon him

The Sublime Character of the Prophet Muhammad (pbuh):
 
In the Qur'an the Prophet Muhammad is described as being of "sublime character." Here are two sayings of the Prophet which throw light on what this "sublime character" consists of:

Never debase your character by saying that if people treat you well, you will treat them well, and if they harm you, then you will do worse to them. Rather, become accustomed to being good to those who are good to you, and not wronging those who harm you.

Join hands with those who break away from you, forgive those who wrong you, and be good to those who harm you.

The sublime character described here was displayed in its noblest form by the Prophet himself. Such character is required of ordinary Muslims as an accessory, but with the Prophet it was a basic requisite.

There are two levels of character, an ordinary and a superior level. An ordinary character is based on the principle: do as you have been done by. Such a character might be termed a "knee-jerk character" for those possessed of such a character offer only reflex responses to treatment by others, breaking with those who break with them, wronging those who wrong them, and harming those who harm them.

But the higher level of character is based on the principle: do as you would be done by. Those possessed of such a character deal with both friend and foe in the same principled manner, irrespective of how they have been treated. They are reconciliatory, even joining with those who break with them. They are compassionate, even to those who seek to harm them. They are forbearing, even towards those who wrong them.

According to the French philosopher, Voltaire (1694-1778), "No one is a hero to his valet."The reason for this is that a valet has access to a person's private life, and in private life no one is perfect. Those close to a person usually do not hold him in such high esteem as those who are further off. That is why they cannot come to think of him as a hero. But this does not hold true for the Prophet Muhammad. History shows that the closer one came to him, the more one was impressed by his fine qualities.

Once some members of the tribe of Banu Qayn ibn Jasr attacked the camp of the Banu Ma"an, a branch of the Tay' tribe. In the midst of plundering they captured an eight-year-old boy called Zayd, whom they subsequently sold as a slave at the fair of Ukaz. It so happened that the latter came into the service of the Prophet, having been presented by his buyers to Khadijah shortly before her marriage to the Prophet. The boy's father and uncle soon learnt of his whereabouts, and came to Makkah to recover him and take him home with them. They met the Prophet, and said that they would give any compensation that he required, so long as he returned the child to them. The Prophet said that he did not want any compensation; if Zayd wanted to go with them, they could take him. He called Zayd, and asked him if he knew these people. Zayd said that he did: they were his father and uncle. "They want to take you with them.' "I won't leave you to go anywhere,' Zayd replied. His father and uncle were incensed on hearing this. "What, do you prefer slavery to freedom?' they asked. "Do you want to forsake your own folk, and live amongst others?' "I cannot prefer anyone to Muhammad.' Zayd replied, "not after seeing the qualities that he has.' They had no choice then but to go back home without him. Such was the charisma of the Prophet.

This incident, which occurred before the commencement of the Prophet's mission, reveals the tenderness that was inherent in his nature. The Qur'an has referred to this characteristic of his in the following words:

It was thanks to God's mercy that you were lenient to them. Had you been cruel and hard-hearted, they would surely have deserted you.

It was this magnanimity of the Prophet that gave him the power to capture people's hearts: the closer one came to him, the more one would be won over by his noble character.

The Prophet once said: "Honouring ties of relationship does not mean honouring your ties with those who honour their ties with you; it means honouring your ties with those who sever their ties with you.' The well-known case of ‚Â'ishah, wife of the Prophet and daughter of Abu Bakr, being accused of adultery, is an apt illustration of this principle.

This accusationbrought against Â'ishah when she was accidently left behind while returning from the expedition to Banu al-Mustaliq (a.h. 6), then rescued by a young companion of the Prophet by the name of Ăafwan ibn al-Mu attal"was absolutely slanderous. Indeed, the episode has become famous in Islamic history as the "case of the slander.' One of the persons responsible for fabricating it and then spreading it far and wide was a relative of Abu Bakr named Mistah. When Abu Bakr learnt that Mistah was one of those who had defamed his innocent daughter, he cut off the allowance that he used to grant Mistah as a needy relative. When Abu Bakr took this step, God revealed this verse of the Qur'an to His Prophet:

Let not the honourable and rich among you swear not to give to their kindred, the poor, and those who have migrated for the cause of God. Rather, let them pardon and forgive. Do you not wish God to forgive you? He is Forgiving, Merciful.

That is, a person who is in need should not be denied financial assistance because of his misconduct. Rather one should pardon him and continue to help him.

A man came up and insulted Abu Bakr one day when he was sitting with the Prophet. Abu Bakr listened but remained silent. The man continued to abuse him. Again Abu Bakr still held his peace. When the man kept on repeating his foul tirade, Abu Bakr could contain himself no longer, and answered back. On hearing this, the Prophet immediately got up and left. "Why have you left your place, Prophet of God?' Abu Bakr enquired. "As long as you remained silent, Abu Bakr,' the Prophet replied, "God's angel was answering for you. But as soon as you burst out, the angel left.' Thus the Prophet illustrated that God requites any wrong done to one, as long as one does not oneself retaliate. To one who seeks revenge God turns a deaf ear. Obviously retribution will be more complete if it is left to God.

The Prophet once borrowed some money from a Jewish scholar. After a few days the Jew came to demand payment of his debt. "At the moment, I have nothing to pay you with,' the Prophet told him. "I won't let you go until you have paid me back,' the Jew retorted. And so he stayed there, from morning until night, holding the Prophet captive. At this time the Prophet was the established ruler of Madinah: he had the power to take measures against the Jew. His companions, indeed, wanted to rebuke the man and chase him away. But the Prophet forbade them to take any action. "A Jew is holding you captive,' protested one of them. "True,' the Prophet replied, "but the Lord has forbidden us to wrong anyone." Night turned to morning. With the light of dawn, the Jew's eyes opened. He was profoundly moved on seeing the Prophet's tolerance, notwithstanding the latter's power to take action, and he thereupon embraced Islam. This Jew, a rich man, had detained the Prophet the day before on account of a few pence; but the Prophet's noble conduct had such an impact on him that now he was willing to give all his wealth to the Prophet, saying, "Spend it as you please.'

Abdullah ibn Abi al-Hasma' was once engaged in a transaction with the Prophet. It had not yet been completed when he had to go home on some urgent business. "Wait here,' he said to the Prophet. "We'll settle this affair when I come back.' When he reached home, he became so engrossed in certain tasks that he forgot his promise. He remembered it three days later and went back to that place where he found the Prophet still waiting. All he said to Abdullah ibn Abi al-Hasma' was: "You have given me a lot of trouble; I have been waiting here for three days.' Such conduct has a powerful magnetism, which even the most obdurate person cannot resist.

Once a group of Rabbis came to the Prophet. When they entered, instead of giving the normal "Assalamu alaykum' greeting (Peace be upon you), they said "Assamu alaykum', meaning "death to you.' Âishah heard this, and was not able to contain herself. "Death to you instead,' she said. "May God damn you.' The Prophet told Âishah not to answer back in this manner. "God is gentle,' he said, "and He likes gentleness in every matter.' In truth, there is no more effective method of winning a person's heart than by returning soft words for harsh. It is possible to withstand armed onslaught, but noble conduct is a force in itself that no one can resist. It is sure to prevail in all situations.

What a terrible thing it must have been for a man such as the Prophet when, as night was falling, he found the urchins of Ta'if chasing him out of town and pelting him with stones. Ta'if was the place where the Hijaz aristocracy used to while away their summer days and the Prophet had made the fifty-mile trip from Makkah to call them to Islam. But the lords of Ta'if did not listen to his well-meaning words; instead they set the street-urchins on him, and they kept on chasing him until night had cast a veil between them and God's Prophet. His body was covered in wounds. Bleeding from head to foot and utterly exhausted, he took refuge in a vineyard. This, even for the most ordinary of men, would have been a traumatic experience. The Prophet once told his wife, Â'ishah, that it had been the hardest night of his life. But even at this gravest of moments, the Prophet did not wish his enemies any harm. All he said was: "Lord, guide them, for they know not what they do.' Such was the noble character of the Prophet, and it was this nobility which finally subdued his opponents and brought the whole of Arabia within the Islamic fold. The force of his sublime spirit was enough to conquer all in its path. No prejudice, antagonism or contumacy could withstand the magical power of good that was embodied in his person.

While the Prophet was living in Madinah, where he had attained religious and political leadership, he sent some riders to Najd, the inhabitants of which were his sworn enemies. On the way, they came across the ruler of the city of Yamamah, Thamamah ibn Uthal. They took him captive and brought him to Madinah, where they tied him up against a pillar of the mosque. The Prophet came to enquire after him. "If you kill me, Thamamah said, "my people will avenge my blood; and if you release me, I will always be indebted to you. If it's money you want, then I am ready to give you as much as you desire. The Prophet did not kill Thamamah physically, but by his humane treatment he conquered the man's soul. After his release, Thamamah went to a nearby garden, had a bath, and then returned to the mosque. People wondered what he had come back for. But when he proclaimed his conversion to Islam by pronouncing the testimony of faith in a loud voice, people realized that, by releasing Thamamah, the Prophet had in effect taken him captive for all time. Thamamah then went on a pilgrimage to Makkah. When the people of Makkah heard of his conversion, they told him that he had lost his faith. "I have not lost my faith, Thamamah answered. "Rather I have adopted the faith of God and His Prophet.Thamamah, moreover, became a source of strength to Islam. Yamamah was one of the main places from which the people of Makkah used to collect grain. Thamamah told them that without the permission of the Prophet Muhammad, he would not provide them with a single grain. The case of Thamamah shows that noble conduct although it may appear to have no practical value is something which can win the world.

Adopting a high code of ethics mean practising what one preaches; treating the weak with the same courtesy and deference as one shows to the strong; setting the same standards for oneself as one sets for others; never budging from one's principles; maintaining a high moral bearing even when others stoop to the depths of degradation. From this point of view, the prophet of Islam stood at the highest pinnacle of human ethics, never abandoning the lofty standards that he preached. Expediency or dispute could not make him resort to unethical conduct. No evidence could be more substantial in this regard than that of his closest companions.

Said ibn Hisham belonged to the generation immediately following that of the Prophet Muhammad, on whom be peace. He once asked Âishah, the Prophet's widow, about her late husband's character. "He was a personification of the Qur'an', Âishah replied. That is to say, the Prophet moulded his own life in accordance with the ideal pattern of life which he presented to others in the form of the Qur'an. Anas ibn Malik served the Prophet for ten years. He says that the Prophet never even rebuked him. "When I did something, he never questioned my manner of doing it; and when I did not do something, he never questioned my failure to do it. He was the most good-natured of all men.According to Âishah, the Prophet never beat a servant, a woman or anyone else. To be sure, he fought for what was righteous. Yet, when he had to choose between two alternatives, he would take the easier course, provided it did not involve sin: no one was more careful to avoid sin than he. He never sought revenge on his own behalf of any wrong done to him personally.

It was this conduct on the part of the Prophet which made him respected even in the eyes of his enemies. His followers stood by him through all kinds of hardship and misfortune. He was as loved in times of oppression as in times of victory and supremacy. His immediate followers found him without blemish just as he appeared from afar. He provided mankind with an inimitable model of exemplary conduct. The principles on which the Prophet based his life were in the same mould as his sublime disposition. These principles never wavered. They formed a permanent part of his life. He applied them in equal measure to those who followed his path and to those who had harmed or aggrieved him.

Even in pre-Islamic times known as the Age of Ignorance the office of gate-keeper of the Kabah had been held in high esteem. From ancient times the task had been allotted to one particular family. In the time of the Prophet Muhammad a member of that family, Uthman ibn Talhah retained it in his custody.

Al-Bukhari, the greatest compiler of traditions of the Prophet, has related how the Prophet, before his emigration to Madinah, once desired to go inside the Kabah for worship. He asked Uthman for the keys, so that he could open the gate. Uthman refused and insulted the Prophet. Uthman,' the Prophet said, perhaps you will see that one day I will have these keys in my hands. I will have the power to dispose of them as I will.' "It will be a day of disgrace and woe for the Quraysh when the keys of the Kabah are handed over to one like you,' Uthman retorted.

Then the time came when the Prophet conquered Makkah and reigned supreme there. The first thing he did on entering the holy city was to go to the House of God. Seven times he circumambulated the Kabah. Then he summoned Uthman ibn Talhah. According to one account, Uthman had become a Muslim during the period in between the peace of Hudaybiyyah and the Conquest of Makkah. The Prophet took the keys from him, opened the gate of the Kabah, and went inside. He remained there for a while, demolishing the idols that remained standing within its walls.

Then he came outside, holding the keys in his hands. On his lips was this verse of the Qur'an:

God commands you to hand back your trusts to their rightful owners.

It was then that Ali ibn Abi Talib, the Prophet's cousin and son-in-law, stood up: "God bless you,' he said to the Prophet, "but we Banu Hashim have always been entrusted with the task of bearing water for pilgrims. Now is the time to take over the office of gatekeeper as well.' The Prophet did not reply to Ali, and asked where Uthman ibn Talhah was. When he came forward, the Prophet handed the keys over to him. "Uthman,' he said, "here are your keys. This is a day of righteousness and fulfilment of promises. They will remain in your family from generation to generation. It is only a wrongdoer who will take them away from you.'

This action of the Prophet illustrates that Muslims should be meticulous in fulfilling obligations and returning trusts. Even if they have been treated acrimoniously by those with whom they are dealing, they should still pay them their full due. However much it may hurt them, they should never deny people their rights.

When worldly people gain power, the first thing they do is punish their opponents, removing them from their posts and installing their own henchmen instead. All people who come to power think in terms of supporters or opponents. Promoting supporters and demoting opponents is an essential part of their policy. But when the Prophet of Islam gained power in Arabia, he did quite the opposite. He did not look at matters in terms of supporters and opponents; he considered only what was right and fair. He buried all grudges and dealt with everyone as justice and compassion would demand.

( Compiled By Maulana Wahiduddin Khan)

La ilaha ill-Allah, Muhammadur Rasulullah
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Rating: 0 of 0 votes Quote a well wisher Replybullet Posted: 20 October 2009 at 11:00pm
May the Blessings and Peace of Allah be upon him and his companions
 
 
 
At one time this Message [of calling people to Islam and training people as Muslims] created a generation without any parallel in the history of Islam, even in the entire history of man, the generation of the Companions (ra) of the Prophet (saw). After this, no other generation of this caliber was ever again to be found. It is true that we do find some individuals of this caliber here and there in history, but never again did a great number of such people exist in one region as was the case during the first period of Islam (Qutb, 11).

What are the factors behind such unprecedented personalities? These companions were put under unbearable forms of torture, but they continued to resist and persist without any compromise. What are the major factors behind such unmatched persistence that the companions of the prophet (saw) were known for in history?

Some of these factors include: 1) their unshakable belief in Allah (swt), 2) their wholehearted love for the Prophet (saw), 3) their clear sense of responsibility, 4) their unwavering belief in the Akhirah, 5) the Quran being freshly revealed, and 6) the good tidings of success that they received from Allah (swt).
 
 
La ilaha ill-Allah, Muhammadur Rasulullah
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