islamic-art-and-quotes
islamic-art-and-quotes:

Surat at-Tawbah (Quran 9:128) calligraphyIndeed there has already come to you a Messenger from (among) yourselves. Mighty (i.e., burdensome) to him is whatever distresses you. Most eager is he for your (welfare), to the believers (he is) constantly compassionate, constantly merciful. From the collection: IslamicArtDB » Quran 9:128 (3 items)Originally found on: sheikhnadzwan

islamic-art-and-quotes:

Surat at-Tawbah (Quran 9:128) calligraphy

Indeed there has already come to you a Messenger from (among) yourselves. Mighty (i.e., burdensome) to him is whatever distresses you. Most eager is he for your (welfare), to the believers (he is) constantly compassionate, constantly merciful.

From the collection: IslamicArtDB » Quran 9:128 (3 items)

Originally found on: sheikhnadzwan

It is remarkable to see that while all the prophets (peace be upon them) are mentioned in the Qur’ān by name, the Qur’ān does not address the Messenger of Allah as “O Muhammad!” Heﷺ is addressed as “O Prophet! or O Messenger of Allah!” Allah the Almighty invites all the believers to follow this manner in their lives:

“(O Believers) Do not hold the Messenger’s calling (you) among you to be like your calling one to the other; ….” (24; 63)

Hazrat Ibn ‘Abbās (RadiAllahu Anhu) says about this verse that:

“People used to address the Messenger of Allahﷺ as “O Muhammad! or O Abū al-Qasim!” Allah the Almighty prohibited them to use such addressing towards him. Afterwards, people started to address him as “O Allah’s Apostle! or O Messenger of Allah!” (Abū Nuaym, Dalāil, I, 46)

Therefore, as his followers, mentioning only the name of our Prophetﷺ is against the appropriate manners. Together with hisﷺ name, we should also mention his sublime and holy attributes.

It is remarkable to see that while all the prophets (peace be upon them) are mentioned in the Qur’ān by name, the Qur’ān does not address the Messenger of Allah as “O Muhammad!” Heﷺ is addressed as “O Prophet! or O Messenger of Allah!” Allah the Almighty invites all the believers to follow this manner in their lives:

“(O Believers) Do not hold the Messenger’s calling (you) among you to be like your calling one to the other; ….” (24; 63)

Hazrat Ibn ‘Abbās (RadiAllahu Anhu) says about this verse that:

“People used to address the Messenger of Allahﷺ as “O Muhammad! or O Abū al-Qasim!” Allah the Almighty prohibited them to use such addressing towards him. Afterwards, people started to address him as “O Allah’s Apostle! or O Messenger of Allah!” (Abū Nuaym, Dalāil, I, 46)

Therefore, as his followers, mentioning only the name of our Prophetﷺ is against the appropriate manners. Together with hisﷺ name, we should also mention his sublime and holy attributes.

Imam Malik (Rahimahullah) was asked by the Khalif Abu Ja’far al-Mansur: “Shall I face the Qibla with my back towards the grave of the Messenger of Allah (sallAllahu alaihi wa aalihi wasallam) when making du’a?” Imam Malik replied, “How could you turn your face away from himﷺ when he is your means (wasila/intercessor) and your father Adam’s means to Allah on the Day of Rising? No, rather you should face himﷺ and ask for his intercession so that Almighty Allah will grant it to you, for Allah said, ‘If they had only, when they were unjust to themselves, come to you and asked Allah’s forgiveness, and the Messenger had asked forgiveness for them, they would have found Allah Oft-Returning, Most Merciful (Q4:64)’.”Subhan’Allah this is the creed of the Ahle Sunna Wa Jamaat and now we present the authentic chain for this narration.Narrated by Qadi ‘Iyad in his Shifa’ (2:26-27) and Tartib al-Madarik (1:113-14) with an authentic chain. The chain is as follows: a group of the teachers of Qadi ‘Iyad narrated to him from Abu’l Abbas Ahmad ibn Dalhath (one of the Shuyukh of Ibn ‘Abd al-Barr, who is “thiqa hafidh” – Siyar 18:567), from Abu’l Hasan ‘Ali ibn al-Fihri (one of the Shuyukh of Bayhaqi, d. 488H, “muhaqqiq” – Dhahabi’s ‘Ibar 1:227), from Abu Bakr Muhammad ibn al-Faraj al-Jaza’iri (“thiqa” according to Ibn Mundhir – Sam’ani in Ansab 2:55), from Abu’l Hasan ibn al-Muntab (the Qadi of Madina in his time, and one of the top Huffaz of the Malikis – Ibn Farhun in Dibaj and Sakhawi in Tuhfa Latifa), from Ya’qub ibn Ishaq (one of the Shuyukh of Tabarani; Daraqutni: “la ba’sa bih” – Khatib in Tarikh 14:291), from Khalid ibn Humayd al-Iskandarani (d. 169H, a faqih among the companions of Imam Malik – see Tartib al-Madarik 1:178 and Khafaji’s Nasim ar-Riyad 3:397; this is not Ibn Humayd ar-Razi as some have claimed), from Imam Malik (d. 179H).

Imam Malik (Rahimahullah) was asked by the Khalif Abu Ja’far al-Mansur: “Shall I face the Qibla with my back towards the grave of the Messenger of Allah (sallAllahu alaihi wa aalihi wasallam) when making du’a?” Imam Malik replied, “How could you turn your face away from himﷺ when he is your means (wasila/intercessor) and your father Adam’s means to Allah on the Day of Rising? No, rather you should face himﷺ and ask for his intercession so that Almighty Allah will grant it to you, for Allah said, ‘If they had only, when they were unjust to themselves, come to you and asked Allah’s forgiveness, and the Messenger had asked forgiveness for them, they would have found Allah Oft-Returning, Most Merciful (Q4:64)’.”

Subhan’Allah this is the creed of the Ahle Sunna Wa Jamaat and now we present the authentic chain for this narration.

Narrated by Qadi ‘Iyad in his Shifa’ (2:26-27) and Tartib al-Madarik (1:113-14) with an authentic chain. The chain is as follows: a group of the teachers of Qadi ‘Iyad narrated to him from Abu’l Abbas Ahmad ibn Dalhath (one of the Shuyukh of Ibn ‘Abd al-Barr, who is “thiqa hafidh” – Siyar 18:567), from Abu’l Hasan ‘Ali ibn al-Fihri (one of the Shuyukh of Bayhaqi, d. 488H, “muhaqqiq” – Dhahabi’s ‘Ibar 1:227), from Abu Bakr Muhammad ibn al-Faraj al-Jaza’iri (“thiqa” according to Ibn Mundhir – Sam’ani in Ansab 2:55), from Abu’l Hasan ibn al-Muntab (the Qadi of Madina in his time, and one of the top Huffaz of the Malikis – Ibn Farhun in Dibaj and Sakhawi in Tuhfa Latifa), from Ya’qub ibn Ishaq (one of the Shuyukh of Tabarani; Daraqutni: “la ba’sa bih” – Khatib in Tarikh 14:291), from Khalid ibn Humayd al-Iskandarani (d. 169H, a faqih among the companions of Imam Malik – see Tartib al-Madarik 1:178 and Khafaji’s Nasim ar-Riyad 3:397; this is not Ibn Humayd ar-Razi as some have claimed), from Imam Malik (d. 179H).

1000 dinars

Abu Huraira (radiAllahu anhu) relates the following hadith which is very telling:

The Messenger of Allahﷺ told us of the beautiful state of a person from the sons of Israel. That person had asked for a loan of a thousand dinars from another person. The one who was asked for the loan said:

“Bring me your witnesses and I will give you the money in
front of them”. 

The one who was asking for the loan replied:
“Allah is enough of a witness”. The lender then said:
“In that case bring me a guarantor”. The borrower said:
“Allah is enough of a guarantor”. The lender then said:

“You have spoken the truth” and gave him the money for a particular term. 

The man then went on a sea trip and met his needs. Then, in order to return and pay the man back in the term that they had agreed upon, he searched for a boat to take him back, but he could not find one. In desperation, he found a wooden plank and carved out its centre. Into the hole he placed the thousand dinars together with a note addressed to the lender. Then he re-covered the hole and went to the seashore:

“O Allah! You know that I borrowed a thousand dinars from so and so. When he asked me for a witness I told him that “Allah was enough for a witness”. And he was content with You as a witness. And when he asked me for a guarantor, I told him: “Allah is enough as a guarantor”. And he was content with You as his guarantor. Now I have struggled to find a boat, but have not been able to find one. So I am entrusting this to You”. Then he threw the plank of wood into the sea. The wooden plank floated upon the sea and then disappeared from view.

The man then parted from there and continued to search for a boat.

Meanwhile the lender was awaiting a boat to bring back his money. There was no boat but he found the wooden plank which contained his money. He took it to use it in his house. When he sawed it apart he came across the letter and the money.

A little while later, the borrower of the money found a boat and returned to his hometown. Thinking of the possibility that the man did not find the plank with the money, he went to the man, taking a thousand dinars with him.

“I searched continuously for a boat to bring back your money. However I could not find one before the boat that brought me back now”. The lender of the money said to him”

“Did you not send me anything”.

“I told you that I searched for a boat but could not find one”.

The lender said:

“Allah Most High paid me back that money in your place and brought it to me in a plank of wood as reward for your sincerity. Consequently the thousand dinars that you have brought now is yours. Now you can return in peace having been reunited with your thousand dinars”. (Bukhari, Kefalet I, Buyu 10).

The most beautiful and meaningful manifestation of love for the Prophetﷺ appears in obedience to him. The principle of "The lover should love everything loved by his beloved" means it is actually necessary to obey the Prophetﷺ. This love constitutes the backbone of love for Allah. Any other love has been invalidated in the path of Qur’an and Sunnah. The only way to reach divine love is through love of the Prophet Muhammadﷺ.
-Osman Nuri Topbaş
ahlulbaytsahaba

ahlulbaytsahaba:

One day when the grandson of the Prophetﷺ, Hussain (Alaihi Salaam) , was walking the streets, he encountered some poor people eating breadcrumbs. The poor people called out to him:

“O servant of Allah. Come and join us…”

Being a very humble person, Hussain (Alaihi Salaam) accepted their…

Hajj — If the pilgrim is wealthy, let him be liberal in giving to the poor and the destitute, in helping the weak and the needy, followed by all other Muslims. Let it be done sincerely for the Lord of the worlds.During his journey, let him be humble, modest, and submissive. This is how he should approach the King, the Compeller and Proud. Behaving with arrogance or indulging in extreme forms of comfort will cause him to be rejected by God. The more humble and modest the pilgrim, the poorer he looks for the sake of God, the better, purer, more honorable and complete will his pilgrimage be. [Counsels of Religion by Imam al-Haddad]

Hajj — If the pilgrim is wealthy, let him be liberal in giving to the poor and the destitute, in helping the weak and the needy, followed by all other Muslims. Let it be done sincerely for the Lord of the worlds.

During his journey, let him be humble, modest, and submissive. This is how he should approach the King, the Compeller and Proud. Behaving with arrogance or indulging in extreme forms of comfort will cause him to be rejected by God. The more humble and modest the pilgrim, the poorer he looks for the sake of God, the better, purer, more honorable and complete will his pilgrimage be. 

[Counsels of Religion by Imam al-Haddad]