[These posts are by MusliMiss on her blog; prophet-mohammed-pbuh.blogspot.com, and merely re-posted here since that blog is no longer accessible]
In
the name of Allah, the All-Merciful, the Ever-Merciful. All Prayers and
Blessings of Allah be upon our master, the most noble Prophet Mohammed.
First
I would like to introduce myself..
*MusliMiss*
I'm
a Muslim lady aiming on spreading the biography of our beloved Prophet
Mohammed. I'm not a historian or an Islamic preacher so I'll base my posts on
Amr Khaled's TV Program "On the Path of the Beloved".
The
program was aired in Ramadan 2005 and shot in Al Madeena Al Monawara. Amr
Khaled did an excellent job lecturing his viewers about the seera (biography)
of Prophet Mohammed and inspired many Muslims to follow his path.
If
you're wondering why I published this blog on this certain date instead of
directly after airing the program in 2005 it's because I never knew that I
needed to speak up for my religion and make it clear for some people that
Islam=Peace and Mohammed=God's Final Messenger.
In
addition Muslims all around the world will acknowledge the birth of Prophet
Mohammed on Thursday 20 March which is 12 Rabee3 Al Awal in the Islamic
Calender therefore the timing is just right to start this blog.
In
conclusion I want to make it clear that:
This
blog is aimed at educating Muslims and non Muslims about the Prophet in a
language that an average person understands.
This
blog is not published to start
conflict between Muslims and haters of Islam so please avoid attacking Islam or
Prophet Mohammed.
Prophet Mohammed was born on 12 Rabee3 Al Awal in corresponding to the 20th of April 570 AD, 50 days before the year of the elephant in Mekkah. He was named “Mohammed” by his grandfather Abdul Mutalib.
Mohammed wasn’t a common name and so people asked Abdul Mutalib why he didn’t name his grandson after his ancestors and he answered” I wanted him to be thanked on earth by the dwellers of the earth, and in the heavens by the dwellers of the heavens”.
Prophet Mohammed’s full name is:
Mohammed Ibn Abdullah, Ibn Abdul Mutalib, Ibn Hashem, Ibn Abd Zanat, Ibn Abd Kusay, Ibn Kilab, Ibn Murra, Ibn Kaab, Ibn Louay, Ibn Ghaleb, Ibn Fihr; Fihr was the father of Quraysh and Fihr was a descendent of Ismail (Ishmael), whose father was Ibrahim (Abraham).
The Prophet’s great grandfather Kusay was the one who united + lead Quraysh and built Dar An-Nadwa.
The Prophet’s great grandfather Hashem was the one who made trade agreements with Arabian tribes + Persion + Romans by negotiating sending the trading caravans of Quraysh i.e. boosting the wealth of Quraysh.
The prophet’s immediate grandfather, Abdul Mutalib was the one responsible for digging the well of Zamzam to offer water to the Arabs. In addition he was the one to stop Abraha when he came to conquer Makkah... Abraha stole people's assets and that led to the famous dialogue between Abraha and Abdul Mutalib..
Abdul Mutalib went to reclaim his camels from Abraha and Abraha laughed and said, “I thought you were coming to negotiate about the Ka3ba that I intend to destroy.”
Abdul Muttalib replied, “The camels are mine, but the Ka3ba has its Lord and He will protect it.”
Abdul Mutalib was right, God protected the Ka3ba by sending birds from the sky that destroyed Abraha's army.
The Prophet’s father Abdullah Ibn Abdul Mutalib died 2-3 months after his marriage to Aminah bint Wahab the Prophet’s mother. He was on a trading trip to Al Sham (Syria) and on his way back to Mekkah he stopped in Al Madeenah to visit his uncles. He spent a few days in Al Madeenah and suddenly became very sick and died.
Prophet Mohammed was born an orphan and a descendant of Prophets & Leaders. He had a noble blood line and high leadership status in Quraysh. His family was well respected and controlled the winter and summer trades.
The birth of Prophet Mohammed was a normal birth and the miracle about it is that it was exactly 50 days before the year of the elephant after Abraha’s defeat when he tried to destroy the Ka3ba.
Source:
People of Quraysh were keen that their newborn babies live with the Bedouins in the desert for a healthy atmosphere. They used to have an agreement with the Buni Sa3d tribe that raised their children for two years in exchange for money.
Prophet Mohammed was an orphan so the Buni Sa3d nurses didn’t want to breastfeed him because they feared of not getting paid however one nurse named Halimah didn’t get a child to care for so she took him.
Hilimah took care of the Prophet for 2 years and saw him grow at a fast rate, she said “My tribe lived in a barren desert, and our herds used to graze in the desert but return with stomachs empty of milk. When Mohammed PBUH arrived, my herd went out to graze and was the only one among all the herds to come back full of milk from which Mohammed PBUH and my son were able to drink. When this happened the other herd keepers used to follow my herd to get their share of the blessings. Mohammed PBUH brought us prosperity."
When the Prophet was 6 years old his mother (Aminah bint Wahab) decided to take him to Al Madinah to visit his father’s grave and on their way back to Mekkah she suddenly became sick and died. The prophet saw his mother die in front of his eyes and observed his maid Um Ayman burying her in the ground. This journey was engraved in the Prophet’s memory because he lost the most precious person in his life.
All this was happening to Prophet Mohammed because God was preparing him to lead mankind and know the meaning of life and death from a young age.
Prophet Mohammed went to live with his grandfather Abdul Mutalib who was about 90 years old and one of the leaders of Quraysh. The Prophet loved his grandfather dearly because his mother Aminah bint Wahab believed he had to have a strong bond with his father’s family.
Abdul Mutablib and the leaders of Quraysh used to meet everyday in the Ka3ba and discuss politics, news and economy of Makkah. The Prophet used to attend this meeting with his grandfather instead of playing with the kids of Mekkah. Abdul Mutalib used to lay down his gown on the ground and let Prophet Mohammed sit on it. He always said “This son of mine will be a great man!”. Abdul Mutalib had a feeling Prophet Mohammed was going to be a great leader.
When the Prophet was 8 years old his grandfather Abudl Mutalib died and he was orphaned for the third time. Abdul Mutalib told his son Abu Taleb the Prophet’s uncle to take care of him and his uncle treated him as his own son. Abu Taleb had 10 children so the Prophet was brought up illiterate.
The Prophet learned many skills in his childhood from all the jobs he had and different events that took place.
Prophet Mohammed worked as a shepherd at the age of 8 because he wanted to help his uncle Abu Taleb since he wasn’t rich and had a big family. He then decided to become a trader at the age of 15 and join his uncle on their trade trips to Al Sham (Syria). Becoming a trader helped the Prophet learn how to communicate and deal with all types of people. He also learned how to fight at the age of 15 when he fought with Quraysh in the Battle of Fojar. In this experience he learned the art of being a strong fighter and the importance of negotiating for peace since Quraysh decided sign a peace treaty with the other tribe.
The Prophet lived in 4 houses
-Mother’s House (Aminah bint Wahab)
-Abu Sa3ds in the desert (Halimah Al Sa3deya)
-Grandfather’s House (Abdul Mutalib)
-Uncle’s House (Abu Talib)
and in each house he learned different things and learned to be independent, responsible, serious, and strong. He also always had someone giving him love and affection. God took his mother however he had his grandfather Abdul Mutalib and his wife Hala who’s a cousin of the Prophet’s mother that loved him and took good care of him. Then had his uncle Abu Taleb who loved him dearly and always supported him although he never became Muslim; also Fatima bint Asad his uncle’s wife who was always kind and caring and loved him very much.
Most Prophets suffered like Nuh (AS) “Noah” who was scorn upon by his people, Ibrahim (AS)“Abraham” who was thrown in the fire, Ya'qub (AS) “Jacob” who went blind from sadness for his son, Yusuf (AS) “Joseph” who lost his father and was thrown in a well, Musa (AS) “Moses” who had to leave his country, Isa (AS) “Jesus” who was hurt by his people, and finally Mohammad PBUH all of who initially faced hardships and were then relieved.
Source:
*الهمزية النبوية*
وُلِـد الُهدى ، فالكائنات ضياء .... وفــــــم الزمان تَبَسُّمٌ وثناءُ
الروح والملأ الملائـك حـوله .... للـــديــــــن والدنيا به بُشـراء
والعيش يزهو، والحظيرة تزدهي .... والمنتهى والسِّـدرة العصماء
والوحي يقطر سلسلاً من سَلْسَلٍ .... واللوح والقلم البديع رُواء
يا خير من جاء الوجود تحية .... من مرسلين إلى الهدى بك جاءوا
يومٌ يتيه على الزمان صبـاحُه .... ومســاؤه بمحمــد وضـــــــاءُ
ذُعِرت عروس الظالمين فزُلزلت .... وعلـت على تيجانهم أصـداء
نعـم اليتيم بدت مخايل فضلِه .... واليـتم رزق بعضه و ذكــــــاء
يا من له الأخلاق ما تهوى العلا .... منها وما يتعشق الكبـراء
لو لم يُقم دينًا ، لقامت وحدها .... دينا تضــيء بنوره الآنــــــاء
زانتك في الخُلُق العظيم شمائلٌ .... يُغري بهن ويُولع الكـرماء
فإذا سخوت بلغت بالجود المدى .... وفعلت ما لا تفعل الأنواء
وإذا عفوت فقـادرا، ومقدَّرًا .... لا يستهين بعفوك الجــهـــــلاء
وإذا رحمــت فـأنت أمٌّ أو أبٌ .... هـذان فـي الدنيا هما الرحماء
وإذا غضبت فإنما هي غَضبة .... في الحب، لا ضغن ولا بغضاء
وإذا خطبت فللمنابر هـزة .... تعرو الندِيَّ وللقـــلـــــوب بكــاء
وإذا قضيت فلا ارتيابَ كأنما .... جاء الخصومَ من السـماء قضاءُ
وإذا حميـت الماء لم يُورَدْ، ولو .... أن القياصر والملوك ظماء
وإذا أجرت فأنت بيـت الله، لـم .... يدخل عليه المسـتجير عـداء
وإذا أخذت العهد أو أعطيـته .... فجميـع عهدك ذمـة و وفـــــاء
يا أيها الأمي، حســبك رتـبةً .... فـي العلم أن دانت بك العلماء
الذكـر ربك الكبرى التي .... فيها لباغي المعجـزات غنــــاء
صدر البيان له إذا التقت اللُّغى .... وتقـدم البلغــــاء والفصـحاء
حسدوا فقـالوا شاعرٌ أو ساحر .... ومن الحســود يكون الاستهزاء
ديـــــن يشيِّد آيـة فــي آيـة .... لبناته الســـــورات والأضـواء
الحق فيه هو الأساس، وكيف لا .... والله جـل جلاله البَــنَّـــــاءُ
أما حديثك في العقول فمشرع .... والعلم والحكم الغوالي الماء
بك يا ابن عبدالله قامت سمحة .... بالحق من ملل الهدى غراء
بنيت على التوحيد وهي حقيقة .... نادى بها سقراط والقدماء
لما دعوت الناس لبى عاقل .... وأصم منك الجاهلين نداء
أبوا الخروج اليك من أوهامهم .... والناس في أوهامهم سجناء
داء الجماعة من أرسطاليس لم .... يوصف له حتى أتيت دواء
فرسمت بعدك للعباد حكومة .... لا سوقة فيها ولا أمراء
الله فوق الخلق فيها وحده .... والناس تحت لوائها أكفاء
والدين يسر والخلافة بيعة .... والأمر شورى والحقوق قضاء
أنصفت أهل الفقر من أهل الغنى .... فالكل في حق الحياة سواء
فلو ان انساناً تخير ملةً .... ما اختار الا دينك الفقراء
يا ايها المسرى به شرفاً الى .... ما لا تنال الشمس والجوزاء
يتساءلون وأنت أطهر هيكل .... بالروح أم بالهيكل الاسراء؟
بهما سموت مطهرين كلاهما .... نورٌ وريحانية وبهاء
فضلٌ عليك لذي الجلال ومنةٌ .... والله يفعلُ ما يرى ويشاء
من كلمات امير الشعراء
أحمد شوقي
At the age of 25 the Prophet was considered an experienced trader and started working for a successful business woman named Khadijah bint Khowayled. He never hesitated about working for a woman and treated her with respect and devotion. He led her caravan to Al Sham (Syria, Lebanon and Jordan) and always returned with profit therefore he was considered a well-established merchant.
Prophet Mohammed PBUH had a cheerful face and was flexible in all his dealings, even during times of disagreement and this cheerfulness is one major requirement for success in business.
Khadijah bint Khowayled was widowed twice and rejected several marriage proposals by the elite of Quraysh who were attracted to her beauty and wealth. She wanted an honest dedicated man and she saw all these characteristics in Mohammed PBUH although he was 15 years younger than her. She was deeply impressed by his incomparable kindness, honesty, and cheerfulness, and so she asked her friend to ask him if he would consider marrying her. The Prophet thought very highly of Khadijah and believed marrying her would be wonderful so he officially proposed to her and she accepted.
Their marriage lasted 25 years: 15 years prior to the prophetic call and 10 years after the prophetic call. Moreover, they had six children: four girls (Zeinab, Roqayia, Om-Kulthom, Fatimah) and two boys that died at birth (Al-Kasem and Abdulla).
The Prophet and Khadijah loved eachother dearly and always supported one another.
Khadijah stood by the Prophet's side during the prophetic call and was the first lady to convert to Islam. She stood by his side and was always supportive when Quraysh gave the Prophet a hard time. That's one of the reasons why God intended for Mohammed to marry an older wiser woman to stand by his side and lift his spirits when the times were tough.
After Khadijah's death the Prophet still thaught about her and every time he heard a knock at the door similar to that of Khadijah, he used to wish that the visitor be her sister Hala because he liked everything that reminded him of her.
Source:
Posted by MusliMiss
Pasted
from <http://prophet-mohammed-pbuh.blogspot.com/search?updated-max=2008-05-19T12:56:00%2B03:00&max-results=5&start=10&by-date=false>
by Muhammad Alshareef
Aasiyah, the wife of Fir'own, had eman in Allah subhaanahu wa ta ‘aala that thrived under the shadow of someone who said, "I am your Lord, Most High!" When news reached Fir'own of his wife's eman, he beat her and commanded his guards to beat her. They took her out in the scalding noon heat, tied her hands and feet, and beat her perpetually. Who did she turn to? She turned to Allah! She prayed, "My lord, build for me a home with You in Paradise and save me from Fir'own and his deeds and save me from the transgressive people."
It was narrated that when she said this, the sky opened for her and she saw her home in Paradise and she smiled. The guards watched in astonishment as she was being tortured but yet smiling. Frustrated, Fir'own commanded a boulder to be brought and dropped on Aasiyah, to crush her to death. But Allah took her soul before the boulder was brought and she became an example for all the believing men and women until the end of time:
And Allah has set forth an example for those who believe – the wife of Fir'own – when she said,
"My Lord, build for me a home with You in Paradise, and save me from Fir'own and his deeds, and save me from the transgressive, disbelieving people” (At-Tahreem 66/11).
In the hadith of Jibraeel, when he came to the Prophet sal Allahu alayhi wa sallam and asked him about Islam, eman, and ihsaan, the Prophet sal Allahu alayhi wa sallam said about eman:
"Eman is to believe in Allah, His angels, His books, His messengers, the Final Day, and the divine decree – the good and the bad thereof."
Today I shall focus on the last article of eman – to believe in the divine decree, the good and the bad thereof.
As you and I travel though life, we find ourselves in one of two situations. Either something good is happening in our lives, in which case as Muslims our role is to thank Allah for the blessing, or something bad or something we dislike is happening to us, and our role then is to be patient. This is the formula for a happy life, a life cruising towards the pleasure of Allah. Sabr (patience) or shukr (gratitude), the worry stops here.
The Messenger of Allah sal Allahu alayhi wa sallam said:
"Strange is the affair of the mu'min (the believer). Verily, all his affairs are good for him. If something pleasing befalls him he thanks (Allah) and it becomes better for him. And if something harmful befalls him he is patient (saabir) and it becomes better for him. And this is only for the mu'min."
Ibn Al-Jowzee said, "If this dunya was not a station of tests it would not be filled with sicknesses and filth. If life were not about hardship, then the prophets and the pious would have lived the most comfortable of lives. Nay, Adam suffered test after test until he left the dunya. Nuh cried for 300 years. Ibrahim was thrown into a pit of fire and later told to slaughter his son. Ya'qub cried until he became blind. Musa challenged Fir'own and was tested by his people. Eesa had no provision except the morsels his disciples provided him with. And Muhammad sal Allahu alayhi wa sallam met poverty with patience as his uncle, one of the most beloved relatives to him, was slain and mutilated and his people disbelieved in him ... and the list of prophets and the pious goes on and on."
What happens to us happens by the will of Allah subhaanahu wa ta ‘aala. It is an article of our eman that we believe in qada' and qadr and that we are pleased with Allah’s choice. Good or seemingly bad, it is all the test of this dunya. How can we imagine that we shall not be tested when those who were better than us suffered what they suffered? They, however, came away with the pleasure of Allah subhaanahu wa ta ‘aala.
He said, "Keep quiet. Verily, I saw nothing more than people selling their deen and I saw scholars that were with me sell their faith. So I said to myself, 'Who am I, what am I? What am I going to say to Allah tomorrow when I stand in front of Him and He asks me, 'Did you sell your deen like the others did?'"
He continued, "So I looked at the whip and the sword and chose them. And I said, 'If I die, I shall return to Allah and say that I was told to say that one of Your Characteristics was something created but I did not. ' After that, it will be up to Him - either to punish me or be Merciful to me."
Al-Hasan ibn Arafah then asked, "Did you feel pain when they whipped you?"
He said, "Yes, I felt the pain up to 20 lashes then I lost all feeling (They whipped him over eighty times). After it was over I felt no pain and that day I prayed Dhuhr standing."
Al-Hasan ibn Arafah started weeping when he heard what had happened. Imam Ahmad questioned him, "Why are you crying? I did not lose my eman. After that why should I care if I lose my life?"
These people were better than us, but this was how they were tested.
There some facts about the tests of life, the good and the bad that befalls us:
1. Much of what befalls us is the direct result of our own sins. Allah subhaanahu wa ta ‘aala says:
And whatever misfortune befalls you it is because of what your hands have earned. And He pardons much Ash-Shura 42/30).
Muhammad ibn Seereen used to say when his debts piled up and he felt sad, "I know that the cause of this sadness is a sin I committed over 40 years ago."
2. People understand that when something bad happens it is a test from Allah ‘azza wa jall. But dear brothers and sisters, the good things that happen to us are also a test. Allah subhaanahu wa ta ‘aala says:
And we tested them with good (blessings) and evil (calamities) in order that they might turn back (Al-A’raf 7/168).
Abd alMalik ibn Ishaq said, "There is no one that is not tested with health and prosperity to measure how thankful he is."
And the Companion AbdurRahman ibn 'Awf radi Allahu anhu said, "We
were tested with hardship and were patient. And then we were tested with prosperity and we were not patient. Because of this Allah states:
O ye who believe! Let not your wealth or your children divert you from the remembrance of Allah. And whosoever does that, then they are the losers (Al-Munafiqun 63/9).
3. Patience must happen from the beginning, not three days later or one day later, but rather at the first news of the calamity. The Prophet sal Allahu alayhi wa sallam said,
"Verily patience (is only sabr when practiced) at the first hit (of news)."
4. There are things that contradict sabr. Tearing ones shirt, for example, slapping ones face, slapping hands, shaving ones head, and cursing and wailing. Umm Salamah radi Allahu anha narrates that she heard the Messenger of Allah sal Allahu alayhi wa sallam say:
"Any Muslim who says when a calamity befalls him that which Allah commanded him: ‘To Allah we belong and to him we return. O Allah reward me in this calamity and give me better then it’ - Allah will grant him better than (that which he lost) (Muslim)."
5. These tests and hardships wash away our sins. Aisha radi Allahu anha said,
"Verily, fever sheds sins like a tree sheds leaves."
6. The hardships that befall us distinguish the believers from the insincere. Shumayt ibn Ajlaan said,
"The pious and the ungrateful are hidden by health. Yet when calamities befall, the two men are separated (by how they react)."
Allah ‘azza wa jall says in the Quran:
Alif laam meem. Do people think that they will be left alone because they say, "We believe," and will not be tested? Indeed We tested those who (lived) before them (Al-Ankaboot 29/1-3).
PART II: Towards Sabr
Ali radi Allahu anhu said, "Verily sabr is to eman what the head is to the body. When the head is cut off, the body falls. (He then raised his voice) Verily there is no eman for he who has no sabr (patience)."
There are three types of sabr that the Muslim must have:
1. Sabr in the obedience of Allah subhaanahu wa ta ‘aala. For example, one must be patient and perform their Fajr salah at it's appointed time.
2. Sabr in not disobeying Allah subhaanahu wa ta ‘aala. For example, someone might be upset at another person and think, "I just have to insult him." No, rather we are commanded by He who gave us our tongues not to follow the whispers of Shaytaan. We must have sabr in not disobeying Allah.
3. Sabr in what Allah subhaanahu wa ta ‘aala decrees on us. For example, if our child was to pass away we should be patient and seek the reward of Allah in our patience and say only that which is pleasing to Allah.
There are two keys which, if we understand them, we shall open the door to sabr
in our lives:
The first key: know that our souls, families and wealth do not belong to us, they belong to Allah subhaanahu wa ta ‘aala. He gave them to us as a loan to see what we would do with them. When he takes them back, He is taking back what belongs to Him. We had nothing before the blessing and we'll have nothing after it. We did not create the blessing from nothing, so how can we claim that it belongs to us?
The second key: We are on a journey and the destination is the Hereafter - Paradise or Hell. We shall be leaving the dunya behind us and we will return back to Allah by ourselves. This is what needs our focus. If Allah subhaanahu wa ta ‘aala is pleased with us then no worry. If He is not pleased with us then all worry.
Allah subhaanahu wa ta ‘aala revealed:
Guard strictly the (five obligatory) prayers, especially the middle salah and stand before Allah in obedience (Al-Baqarah 2/238).
The verses before this aayah deal with divorce. The verses after it deal with divorce. So why was this verse placed in the middle?
The ‘ulama have suggested, wa Allahu ta‘aala ‘alim, that in the hard times that a person goes through (especially in a divorce) he should not forget the remembrance of Allah, the salah. It is that salah, coupled with sabr, that will pull him through the difficulty.
O you who believe! Seek help in patience and salah. Truly, Allah is with those that are patient (Al-Baqarah 2/153).
In conclusion, Allah subhaanahu wa ta ‘aala gives the following good news:
And give good news to the patient / who, when afflicted with calamity say, "Truly, to Allah we belong and truly, to Him we shall return." / They are those on whom the salawat (i.e. the blessing and forgiveness) of their Lord is upon them, and who shall receive His Mercy, and it is they who are the guided ones (Al-Baqarah 2/155-157).
Allah promises anyone who wants to work on his or her patience three things: forgiveness, mercy, and guidance. Who could ask for more?
via: http://www.khutbah.com/en/return_allah/sabr.php
by Yasir Qadhi
Bismillah.
The topic of good akhlaaq is a very important topic. Consider that the Prophet sal Allaahu alayhi wa sallam said:
"The only reason I have been sent is to perfect good manners."
Allah subhaanahu wa ta ‘aala starts off Surah Al-Qalam, an early Makkan surah revealed to defend the status and honor of Prophet Muhammad sal Allaahu alayhi wa sallam by saying:
And indeed, you are upon a noble conduct, an exemplary manner (Al-Qalam 68/4).
This exemplary manner is high akhlaaq. Of the things that Allah subhaanahu wa ta ‘aala praised the Prophet sal Allaahu alayhi wa sallam for was that he had good akhlaaq, or good manners. This shows us the importance of good akhlaaq; in defending the Prophet sal Allaahu alayhi wa sallam, one of the first things that Allah mentions is his good akhlaaq.
There are numerous Quranic aayaat referring to having good manners. Allah says:
Worship Allah, and do not associate partners with him. And be good to your parents, and the relatives, and to the orphans, and to the poor people, and the neighbor that is close to you and the neighbor that is not close to you, and your companion on the journey.
So good akhlaaq is for everyone including your parents, your relatives, the poor, the orphans, all of mankind. Even if you are going on a journey and you have a companion next to you, be good to him.
Allah subhaanahu wa ta ‘aala says in another aayah:
Command my servants to say that which is best.
Say good statements. Allah describes the Ibaad-ar-Rahman, the servants of Allah, as those who walk with humility and humbleness on the face of this earth. They are not arrogant. This is from the characteristics of the believers. Allah hates arrogance in all of its forms. Allah hates kibr and pride in all of its forms.
There are many blessings and benefits of having good akhlaaq. I will summarize some of the blessings of having good akhlaaq and its benefits according to the Prophet sal Allaahu alayhi wa sallam and the Qur’an. I will mention eight of these blessings, though of course there are more.
Blessing #1:
Having good akhlaaq is one of the themes found continually throughout the Qur’an and Sunnah and this is the first aspect that proves the importance of good akhlaaq. Good akhlaaq is part of the comprehensive advice that the Prophet sal Allaahu alayhi wa sallam would give. In one hadith he said to Muadh:
"Fear Allah wherever you are, follow up an evil deed with a good deed, and meet with the people, interact with the people, with good akhlaaq."
Three phrases, but so beautiful and comprehensive.
In another hadith a person came to the Prophet sal Allaahu alayhi wa sallam and asked him for some advice. The Prophet sal Allaahu alayhi wa sallam responded:
"Be firm, be perseverant, be straight in your following of Siraat al Mustaqeem. Let your akhlaaq be good to the people."
The Prophet sal Allaahu alayhi wa sallam also said:
"Have fear of Allah, and do not trivialize anything of goodness, even if it is that you take from your bucket of water and pour it into your brother's bucket."
In those days they would have to lift water out of the well, and this was a very trivial thing. Everybody from every household would go maybe even more than once a day to pull some water out of the bucket. It was a very minor thing; everybody did it. So the Prophet sal Allaahu alayhi wa sallam said not to trivialize any good that you do, even if it is taking your bucket of water and pouring it into your brother’s bucket when you find that he too is coming to get water.
And he said:
"Even if you were to meet your brother with a smiling face, do not trivialize it."
The Prophet sal Allaahu alayhi wa sallam also said,
"If someone curses you or tries to find fault with you, in a matter that does not exist in you," or in other words he accuses you in a fault that you do not have, then, "do not find fault with him in a matter that he does have."
So even if he lies about you and slanders you, do not point out the mistakes he himself has. He, sal Allaahu alayhi wa sallam, went on and said:
"Leave him, because the evil of that deed will be against him, and the good will be for you."
In another place he said:
"Do not ever curse any person."
Blessing #2:
Nothing is a greater blessing, after of course having eman. The Prophet sal Allaahu alayhi wa sallam said:
"The best blessing that a person can be given in this life is akhlaaq."
The best blessing that a person can be given, far greater than any money, wealth, status, family and children, or anything of this world, is that of good akhlaaq.
In another hadith he said:
"Mankind has not been given anything better than good akhlaaq."
In yet another hadith he said:
"I command you to be of good akhlaaq,"
Meaning good manners and characteristics.
"And also, remain silent for long periods of time, because by Him whose hand is in my soul, the creation cannot beautify themselves with anything better than these."
You cannot beautify yourself with anything better than good akhlaaq.
Blessing #3:
The rewards of having good akhlaaq are greater than, or at least equivalent to, the rewards of extra and continual worship. The rewards that a person brings through good akhlaaq cannot be brought through worship of Allah. Or even if they are to be brought about through the worship of Allah, they will be brought at a very heavy price. Through akhlaaq, a person can obtain a lot of blessings he would not otherwise be able to obtain. The Prophet sal Allaahu alayhi wa sallam said:
"A person can reach the level of a person who prays all night and fasts all day just because of his good akhlaaq."
Who amongst us fasts every single day and prays every single night? Nobody. Yet, if we have good akhlaaq we can reach the level of the person who does this.
In another hadith the Prophet sal Allaahu alayhi wa sallam mentions the reward for one who is a musaddat, the one who is always trying to fill in the gaps between other Muslims by being social, friendly, and having good akhlaaq. He says:
"The Muslim who is musaddat reaches the darajat as-sawwam al-qawwam."
Sawwam is the one who continually fasts and the qawwam is the one who continually stands in prayer. So the Muslim who is very social, has good akhlaaq, and is fulfilling the rights of his brothers reaches the level of the one who continually fasts and prays just because of his good akhlaaq. This is the way that we can earn extra thawwab.
How few of us pray tahajjud and fast the voluntary fasts? Yet, if we want to be amongst those who obtain good deeds, all we have to do is be amongst those of good akhlaaq.
Blessing #4:
Having good akhlaaq is a sign of one's strong eman.
Akhlaaq is that it is a sign of the perfection of one's eman. This is a very important point that should not be trivialized. A person who does not have good akhlaaq does not have strong eman. It is that simple. It does not matter what label or what status he assigns himself. It does not matter what he says or what he boasts about himself; if a person is coarse, arrogant, and vain, then this person is not a good Muslim. Even if he fasts and prays, he has not perfected his eman nor is his eman strong. Whereas the person who performs the minimum wajibaat, or what is obligatory upon him, and he is of good akhlaaq, then he is far better than a person who might pray more and fast more than him but his akhlaaq is bad. The Prophet sal Allaahu alayhi wa sallam said:
"The people (or the Mu'mins) who have perfected their eman most perfectly, are those who are best in akhlaaq."
And in another narration:
"The best of the Mu'mineen are the ones who are best in their akhlaaq."
And he also said in the same hadith:
"The best of you are those of you who are best to their wives."
This is an important point to ponder over, why is it that the best of you are those who are best to their wives? It is because it is very easy to show good akhlaaq to your neighbor that you meet once a day, or to your coworker that you are with for a few hours every day, or to your relative that you meet once a year, or to any other person that you occasionally meet. It is very easy to show good akhlaaq to such people. But when you show good akhlaaq to your wife, the one you eat with, drink with, sleep with, and wake up with then you have really reached the height of perfection of good akhlaaq.
Your wife is your life partner; she shares everything with you. The man is the one who is in charge of the woman as Allah subhaanahu wa ta ‘aala said. So when the man can show good akhlaaq to the one who is under him, his family and children, his wife and children, then this shows that he has reached the height of akhlaaq.
In another hadith, the Prophet sal Allaahu alayhi wa sallam said:
"The best Mu'mins are those who are best in their akhlaaq, those whose shoulders' are trodden over."
What does this mean? It is an expression in Arabic meaning that they are humble. Anyone can come and trample over them but they will remain quiet and humble. The Prophet sal Allaahu alayhi wa sallam said they are those who are friendly and respond to friendliness. They are those who achieve ulfa, meaning a sense of brotherhood and friendship. Those who give that sense and who achieve it too. And then he said there is no good in one who does not show this concept of ulfa, nor does he receive it from others. So the mu'min is one who is friendly to the other people. And when other people show friendliness to him, he responds in friendliness as well. He does not respond in arrogance, sarcasm, or in looking down on them or in testing them. This is not the way of the mu'min. The mu'min is one who is genuinely friendly from his heart, genuinely wanting good, and desiring the best for himself and his Muslim brothers.
Blessing #5:
Akhlaaq is very beloved to Allah; he loves good characteristics and hates evil characteristics. In one hadith, the Prophet sal Allaahu alayhi wa sallam said:
"Allah is beautiful and loves beauty, and He loves noble akhlaaq (ma'ali akhlaaq) and He hates, he despises lowly characteristics."
He, sal Allaahu alayhi wa sallam also said:
"Allah subhaanahu wa ta ‘aala has containers on the face of this earth, and the containers of your Lord are the hearts of His servants."
The hearts of His servants act like containers of Allah meaning that they fill up with the mercy, love, and knowledge of Allah. These servants of Allah act like containers to the mercy of Allah."The most beloved of these containers are the ones that are the most soft, and the ones that are most gentle." These people with soft hearts and gentle natures are the ones whom Allah subhaanahu wa ta ‘aala loves the most.
That is why the opposite is also true. When a person becomes of a coarse heart, of a vulgar nature, always criticizing, always arrogant, always being sarcastic, always looking down at people, a person does not wish to be around him. These are the people whom Allah subhaanahu wa ta ‘aala hates, no matter what they call themselves, no matter how much they fast and pray.
Blessing #6:
Good akhlaaq is the heaviest thing on the Day of Judgment on the scales. Good akhlaaq is the heaviest thing that will help a believer on the Day of Judgment when the scales will be weighed. Every single person's good deeds will be placed on the right side of his scale, and his evil deeds will be placed on the left hand side. And as the Prophet sal Allaahu alayhi wa sallam told us:
"The heaviest aspect, the heaviest matter [that will help a believer] that will be in the meezaan, on the scales on the Day of Judgment, is good akhlaaq."
You cannot get something better than good akhlaaq. Therefore, even if a person has not fasted the voluntary fasts, prayed a lot of nafl or Sunnah prayers, or has left a lot of good that he could have done, then there is one way to make that up on the Day of Judgment – by having good akhlaaq. This is a great blessing that should not be trivialized.
Blessing #7:
Good akhlaaq ensures that person is close to the Prophet sal Allaahu alayhi wa sallam on the Day of Judgment and in Jannah. The better a person's akhlaaq is, the closer he will be to the Prophet sal Allaahu alayhi wa sallam on the Day of Judgment and also in Jannah. The Prophet sal Allaahu alayhi wa sallam said:
"Those of you who will be closest to me on the Day of Judgment will be those who have the best akhlaaq."
So if you wish to be close to the Prophet sal Allaahu alayhi wa sallam and enjoy his company on Yawm al Qiyaamah and in Jannah, then one of the ways of achieving that is through good akhlaaq.
In another hadith the Prophet sal Allaahu alayhi wa sallam said:
"Those who are most beloved to me, and the closest to me in the Hereafter, are those who have the best akhlaaq amongst you." These are the people that will have the, "closest seats to me."
And the opposite is also true. The Prophet sal Allaahu alayhi wa sallam said:
"And the people who are the most hated by me and the ones who are the furthest from me in the Hereafter are those who have the worst akhlaaq."
The people with the worst akhlaaq will be the farthest away from the Prophet sal Allaahu alayhi wa sallam. And he described them by saying:
"Atharta'oon, al mutabayhaqun, al mutashaddaqoon."
All of these three words have the same characteristics in that they are vulgar, crude, and coarse in their manner of talking. They are arrogant and look down upon people. They have bad akhlaaq and they show it to other people. These types of people will be the worst and the most hated by Allah and the Prophet sal Allaahu alayhi wa sallam, and will be the furthest from him on the Day of Judgment.
Blessing #8:
Good akhlaaq is so powerful that this, along with the taqwa of Allah, is the primary factor that will cause people to enter Jannah: taqwallahi, wa husnal khuluq. Akhlaaq is one of the primary factors that will cause people to enter Jannah. Someone asked the Prophet sal Allaahu alayhi wa sallam, "What is the one characteristic that will cause the most amounts of people to enter Jannah?" What is the one characteristic that will cause the most number of people to enter Jannah?"
The Prophet sal Allaahu alayhi wa sallam responded, "To have the taqwa of Allah and to have good akhlaaq."
These two come together – tawheed and akhlaaq; worship Allah properly and treat mankind properly. When taqwa of Allah and husnal khuluq are combined, then it becomes the one characteristic that is the primary cause for most of mankind to enter Jannah.
These are eight blessings and characteristics that I have mentioned, and of course, there are far more than these.
PART II
Having good akhlaaq is easy and difficult at the same time. On the one hand it is easy because you do not have to spend a lot of time and money, but on the other hand, it is difficulty because you have to control yourself; keep yourself in check and guard yourself. In finding this middle path to good akhlaaq, it is very important to avoid two extremes. Some people, and alhamdulillah this is very rare amongst the Muslims, but common amongst the non-Muslims and other religious movements, emphasize akhlaaq more than their worship of Allah. You will find that the Christians say, "Oh, as long as I'm good to them, as long as I show peace and harmony to society and culture and nature, then it doesn't matter, even if I commit major sins or shirk, as long as I'm good to everyone else."
So this person has taken the akhlaaq of mankind and given that in preference to the worship of Allah. If a person leaves the wajibaat, for example the five prayers, then do not think this person is going to enter Jannah just because he smiled at his brother. The fact that he left the prayer is a major sin and in fact it might be a type of kufr to leave the prayers. Yet, a person might trivialize it on the pretext of, "Oh, I'm being good to other people and that is what's most important." No, you must perform the wajibaat.
All of these ahadith apply only when you have done at least the wajibaat. Say the five prayers, fast in Ramadan, give the zakah, and then show good akhlaaq. Then you might be rewarded more than the one who fasts and prays and has bad akhlaaq. But do not leave that which is obligatory based on the pretext of being good to others.
The other extreme is that some ignore akhlaaq completely. And unfortunately this is the extreme that is more common amongst the Muslims, especially those who might be calling to the correct methodology and correct creed, the creed of Ahlul Sunnah Wal Jam'a. Those of this extreme think that just because they have arrived at the correct beliefs in Allah, the correct beliefs of the Qur’an and Sunnah, and the proper methodology of worshiping Allah and calling to that worship, then they can ignore all of the aayaat and ahadith about akhlaaq. This then causes them to be arrogant, look down on, trivialize, backbite, and stab others in the back. This is not the way of the believer. The Prophet sal Allaahu alayhi wa sallam was not of this character. So these segments of society, although they have given importance to tawheed and aqeedah, at the same time completely neglect and ignore being good and having true brotherhood. In reality, this is a sign of a weakness in eman.
It does not matter what they say or what labels they put on themselves. If a person has bad akhlaaq, if he is arrogant, vulgar, and foul-mouthed, then this is not a person with strong eman. If people do not want to be around him, and he is always criticizing everybody else, then this person is not a person with strong eman. This is the other extreme. You have to avoid both of these two extremes. The middle path is that we worship Allah, the way that He deserves to be worshiped and also to have good akhlaaq with all the Muslims.
That is why it is important to have akhlaaq along with knowledge, because knowledge tells you what to do and when to do it. Without knowledge, a person will not know how to act in every single situation. Accordingly, the Prophet sal Allaahu alayhi wa sallam said:
“The best of you in Islam, the best of you that have converted to Islam, are the best of you in akhlaaq as long as they have knowledge.”
Without knowledge, akhlaaq is not that powerful. But when a person combines knowledge and akhlaaq, then this is the height of eman. And that is why, when the Prophet sal Allaahu alayhi wa sallam combined both of these to their perfection he was the most knowledgeable of Allah, he had the most fear of Allah, and he was also of the best of akhlaaq.
Allah describes the Prophet sal Allaahu alayhi wa sallam in the Qur’an:
Had you been coarse and vulgar, of a harsh characteristic, of a hard heart, then the Sahabah would have left you.
So Allah subhaanahu wa ta ‘aala tells the Prophet sal Allaahu alayhi wa sallam that even though he is the Prophet of Allah, and the Sahabah are the best of all of society, if he had bad akhlaaq, the Sahabah would have left him.
Imagine if a da'ee, a caller to the way of Islam, has bad akhlaaq. No one will take from him. Not even his family and relatives will take from him, much less society, if he has bad akhlaaq. And this shows that perfection comes about when a person combines akhlaaq with knowledge. When one exists without the other, then this is a sign of imperfection, a sign of deficiency.
We have to avoid the two extremes. The first one is to emphasize akhlaaq with mankind and to ignore the worship of Allah. The other extreme is to ‘supposedly’ perfect the worship of Allah yet have bad akhlaaq with mankind. This scenario cannot exist.
PART III
Akhlaaq is of three types. The first type is the most important type, and that is your akhlaaq with Allah subhaanahu wa ta ‘aala, your characteristics and your manners with Allah. What do you think of Allah? What are your hopes with Allah? How much do you fear of Allah? How much do you love Allah? Love, fear, and hope are the primary components of tawheed. Your love of Allah, your fear of Allah's punishment, and your hope in Allah's mercy. How have these three been perfected in you? How much are you shy and embarrassed of Allah? How much do you desire Allah's reward? How much do you love Allah? What is your akhlaaq with Allah? This is the most important.
The second type of akhlaaq is akhlaaq with the creation, akhlaaq with the Muslims, akhlaaq with the non-Muslims, and even akhlaaq with the animals. Each one has its own chapter of akhlaaq. How do you deal with them in each situation and circumstance? This second type of akhlaaq is not as important as the first. The first is the most important. After the person has done the first, with tawheed and with worshiping Allah the way He deserves to be worshiped, he then moves on to the second, which is basically akhlaaq with the creation all around him.
The third type of akhlaaq is the akhlaaq with one's own self. Yes, you even have to have akhlaaq with your own self. Your body has rights over you. Your spiritual body, your soul, and your physical body all have rights over you, so you have to show your body and soul its rights as well. The Prophet sal Allaahu alayhi wa sallam once told Salman al Farsi to tell the following to one of the companions:
"Tell him that your body has a right over you, your soul has a right over you, and
your family and wife have a right over you. So give everyone the right that it has over you."
Give everything its right. So the third type of akhlaaq is the akhlaaq one has with one's self.
When we understand these three types of akhlaaq, akhlaaq with Allah, akhlaaq with creation, and akhlaaq with one's self, then we will appreciate the Prophet sal Allaahu alayhi wa sallam's hadith:
"I have only been sent,"
Meaning the only reason Allah has sent me,
"Is so that I may perfect good akhlaaq."
Akhlaaq with Allah, akhlaaq with other creation, and akhlaaq with one's self.
We pray that Allah subhaanahu wa ta ‘aala grants us knowledge, grants us akhlaaq to preach to and call to act upon that knowledge, resurrects us along with the Prophet sal Allaahu alayhi wa sallam, grants us his shifaa'a, and grants us Jannah because of our deeds and because of the forgiveness of Allah.
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