Description of the Prophet Muhammad (SAW)

Description of the Prophet Muhammad (SAW)

by Imam Abu ‘Isa At-Tirmidhi (d. 279 AH)



With Annotated Notes from the Commentaries of al-Hāfidh al-Munāwī (d. 1003H) «M» and Mullā ‘Alī al-Qārī (d. 1014H) «Q»



With the Name of Allâh, the All-Merciful, the Most Merciful

al-Hâfidh Abû ‘Isâ Muhammad bin ‘Isâ bin Sawrah at-Tirmidhî said:
Chapter One
The Stature and Physical Characteristics of the Messenger of Allâh (SAW)
§1. Abû Rajâ’, Qutaybah bin Sa’îd informed us; from Mâlik bin Anas; from Rabî’ah bin Abû ‘Abdur-Rahmân; that he heard Anas bin Mâlik (RA) saying,

The Messenger of Allâh (SAW) was neither very tall, such that he would be clearly noticed, nor was he short. He was not extremely white and neither was he very brown. His hair was neither very curly nor completely straight.
Allâh commissioned him towards the end (ra’s) of his fortieth year. He remained in Mecca for ten yearsand in Madînah for ten years. Allâh caused him to pass away at the turn of his sixtieth yearand there were not to be found [as much as] twenty white hairs on his head and beard.

* The Messenger of Allâh (SAW) was neither very tall, such that he would be clearly noticed, nor was he short

«Q» Meaning that he was of medium height. His being short has been categorically negated but only his being so tall as to be clearly noticed has been negated, in this lies an indication that he (SAW) was indeed of medium height but leaning towards being described as tall and this is what has been reported about him (SAW) by al-Bayhaqî. There is no contradiction between this and the forthcoming description that he (SAW) was of medium stature because such a statement is relative. This understanding is strengthened by the report of al-Barâ’a, ‘he (SAW) was of medium stature but closer to being described as tall.’ al-Bayhaqî and ibn ‘Asâkir mention that, ‘none would be perceived to be taller than he (SAW), sometimes two tall men would stand on either side of him and he would seem taller than them, yet when they parted he would seem to be of medium height.’ Ibn Saba’, al-Khasâ’is, mentions that when he (SAW) sat, his shoulder was higher than all those sitting around him. It is said in explanation to this, ‘perhaps it was that none could be perceived to be physically above him just as none was spiritually and morally above him.’



* He was not extremely white and neither was he very brown

«Q» This description does not contradict the affirmation of his having a brownish complexion mentioned in the next hadîth. [Ibn Hajr] al-’Asqalânî said, ‘from all the various reports on this it becomes clear that the whiteness that has been negated from him (SAW) is that whiteness that has no tinge of red and the brownness [affirmed for him] is redness that is mixed with white.«M» This is proven by the narration of Anas in ad-Dalâ’il, ‘he was white, a whiteness going towards brown.’ As for his being described in some narrations to be extremely white, such as in the report of Bazzâr from Abû Hurayrah, ‘he was extremely white’ and the report of at-Tabarânî from Abû at-Tufayl, ‘I have not forgotten the extreme whiteness of his face,’ these are understood to refer to the luster, sheen and glitter of his skin under the light of the sun as shown by the hadîth, ‘it was as if the sun were following its course across, and shining from, his face.’

* His hair was neither very curly nor completely straight

«M»Meaning that his (SAW) hair was in a state in between being very curly and completely straight and the best of affairs are those that are in between the two extremes. az-Zamakhsharî said, ‘the predominate course amongst the Arabs is to have curly hair and among the non-Arabs, straight hair.’ Allâh has blessed His Messenger (SAW) with the best of virtues and qualities and has combined in him all that He has scattered amongst the different races.

* Allâh commissioned him towards the end (ra’s) of his fortieth year

«M»Allâh commissioned him as a Prophet and Messenger, sent to the entirety of the worlds of Jinn and Man, this by agreement of the Muslim nation and is known in the religion by necessity, whoever rejects this becomes a disbeliever. He was also sent to the Angels in the view of the researching scholars ( muhaqqiqûn), however some have objected to this. «Q» It is said that he was born on Monday, revelation came to him on Monday, he migrated to Madînah on Monday, he arrived at Madînah on Monday and passed away on Monday. The commentators have stated that the meaning of the ra’s of his fortieth year is its last part [and not the turn] due to the opinion of the majority of the historians and biographers that he was commissioned after having entered his fortieth year. at-Tîbî said, ‘ ra ‘s here is metaphorically used to refer to the end of the year [and not its beginning] in the same way as one says, “ ra’s of the verse” i.e. its last part.’ As for the usage of the word forty then it could either refer to the entry into the fortieth year or the year which is added to the thirty-ninth, both usages are common. However the specification that occurs through mention of the word ‘year’ in this hadîth lends weight to the first possibility. al-Hâfidh al-’Asqalânî said, ‘[understanding it to mean the turn of the fortieth year] would mean that he was commissioned in the month of his birth which is Rabî’ al-Awwal, however he was commissioned in the month of Ramadân and therefore his age would be forty and a half or thirty nine and a half. Those who mentioned forty as his age did so by ignoring the addition or subtraction. However both al-Mas’ûdî and ibn ‘Abdu-l-Barr mention that the correct opinion was that he was commissioned in Rabî’ al-Awwal, so according to this view he (SAW) would have just turned forty. It is also postulated that he was commissioned when he was forty years and ten days or forty years and twenty days old. Qâdî ‘Ayâd relates an irregular [and hence weak] report from ibn ‘Abbâs and Sa’îd bin al-Musayyab that he (SAW) was commissioned at the turn of his forty-third year.’

* He remained in Mecca for ten years

«Q»The nation is agreed that he (SAW) stayed in Mecca for thirteen years, «M»therefore one could say that those who narrated ten years, rounded down and left off mention of the additional three, or one could say that the narration of those who mention thirteen years is stronger.

* and in Madînah for ten years

«M»meaning after the Hijrah. He (SAW) remained there for ten years, there is no difference concerning this, until the people entered into the religion in droves, until Allâh perfected the religion for him and his nation and completed his favour upon them.

* Allâh caused him to pass away at the turn of his sixtieth year

«Q»This implies that he passed away at the age of sixty, however the strongest opinion is that he was sixty-three and it is said sixty-five. These ages are reconciled by stating that those who stated sixty-five included the year of his birth and death. Those who mentioned sixty-three did not and those who mentioned sixty rounded down. «M»This point is not contradicted by the statement ‘turn of his sixtieth year’ because what is meant here is the beginning of his sixties.

* and there were not to be found [as much as] twenty white hairs on his head and beard

«M»Rather there were less as proven by the narration of ibn Sa’d [from Anas (RA)], ‘there were only seventeen white hairs on his head and beard.’ There is no contradiction between this and the report of ibn ‘Umar (RAA), ‘he had approximately twenty white hairs’ because this just talks about an approximation. In the report of ibn Hibbân and al-Bayhaqî from ibn ‘Umar (RAA) there occurs, ‘his white hairs were approximately twenty all towards the front.’ As for the hadîth of ‘Abdullâh bin Busr, ‘his white hairs did not exceed ten’, he was talking about the hairs on the front of his beard, and hence the remainder is understood to be on his temples. «Q»As for what is mentioned in one narration by way of negating white hairs for him (SAW), what is meant is a negation of plentitude not a negation in totality. A more detailed discussion concerning his (SAW) age and white hairs follows in the relevant chapters if Allâh wills.

§2. Humayd bin Mas’adah al-Basrî nararted to us; ‘Abdu-l-Wahhâb ath-Thaqafî narrated to us; from Humayd; from Anas bin Mâlik (RA) that he said,

The Messenger of Allâh (SAW) was of medium stature, neither tall nor short, of a goodly build. His hair was neither curly nor completely straight. He had a brownish complexion and when he walked he leant forward [walking briskly].

* He had a brownish complexion

«Q»This does not contradict the previous description of his skin as has already been explained. However it is said that this contradicts the ensuing description that he ‘was white skinned as if moulded of silver.’ Some have reconciled this by saying that the brownish complexion applied to that part of the skin that was exposed to the sun and that that part of his skin which was concealed by his garments was white. However this reconciliation has been refuted because of the narration that mentions his neck being white as if it was made of silver, the neck is normally exposed to the sun. It is possible that this comparison hold true when considering the luster and sheen of his skin under the light of the sun and the smoothness of his skin.

§3. Muhammad bin Bashshâr – al-’Abdî - narrated to us; Muhammad bin Ja’far narrated to us; Shu’bah narrated to us; from Abû Is`hâq; that he heard al-Barâ’a bin ‘Azib (RA) saying,

The Messenger of Allâh (SAW) had slightly curly hair and was of medium stature (rajil marbû’) with broad shoulders. His hair was thick, reaching his earlobes and he wore a red hulla. I have never seen anything more beautiful than he.

* reaching his earlobes

«Q»Some reports mention that his hair reached below his ears and above his shoulders, others mention half way down his ears, others mention to his ears, others mention to his shoulders and others mention to his shoulder blades. Qâdî ‘Ayâd reconciled these by saying that these descriptions all related to different times. Therefore when he (SAW) delayed cutting his hair, it would grow to his shoulders, when he cut his hair, it would reach his ears, or half way down his ears or to his earlobes.

* and he wore a red hulla

A detailed discussion follows in the chapter dealing with his (SAW) clothes.

* I have never seen anything more beautiful than he.

«M»This statement, along with proving the great beauty of the Messenger of Allâh (SAW), also goes to show al-Barâ’a’s complete faith because believing him (SAW) to be so is one of the branches of having complete love for him.

§4. Mahmûd bin Ghaylân narrated to us; Wakî’ narrated to us; Sufyân ath-Thawrî narrated to us; from Abû Is`hâq; from al-Barâ’a bin ‘Azib (RA) that he said,

I have never seen a person having a full head of hair, wearing a red hulla, who looked better than the Messenger of Allâh (SAW). He had hair that reached his shoulders and his shoulders were broad. He was neither short nor tall.

§5. Muhammad bin Ismâ’îl narrated to us; Abû Nu’aym narrated to us; al-Mas’ûdî narrated to us; from ‘Uthmân bin Muslim bin Hurmuz; from Nâfi’ bin Jubair bin Mut’im; from ‘Alî bin Abû Tâlib (RA) that he said,

The Prophet (SAW) was neither tall nor short. His hands and feet were heavy and thick [but not calloused]. He had a large head, large bones and a long line of fine hair extending from his chest to navel. When he walked, he leant forward as if descending a slope. I have not seen anyone, before him or after him, who was comparable to him.

§6. Sufyân bin Wakî’ narrated to us; my father narrated to us; from al-Mas’ûdî the likes of this with this isnâd.

§7. Ahmad bin ‘Abdah ad-Dabbî al-Basrî narrated to us, as did ‘Alî bin Hujr and Abû Ja’far Muhammad bin al-Husayn – i.e. ibn Abî Halîmah; ‘Isâ bin Yûnus narrated to us; from ‘Umar bin ‘Abdullâh the servant of Ghufrah; Ibrâhîm bin Muhammad – one of the sons of ‘Alî bin Abû Tâlib (RA) – narrated to me that when ‘Alî (RA) described the Messenger of Allâh (SAW) he would say,

The Messenger of Allâh (SAW) was neither extremely tall nor extremely short, rather he was of a medium stature amongst the people. His hair was neither curly nor completely straight, rather inbetween. He did not have a very fleshy face, neither was it completely round, rather it was only slightly so. He was white skinned, having a reddish tinge. His eyes were large with jet black pupils and his lashes, long. His joints were large as was his upper back. He did not have hair all over his body but had a line of fine hair extending from his chest to his navel. When he walked, he would walk briskly as if descending a slope. When he turned, he would turn his whole body and between his two shoulders was the Seal of Prophethood.
He was the Seal of the Prophets, the most giving of hearts, the most truthful of them, the best of them in temperament and the most sociable of them. Whoever unexpectedly saw him would stand in awe of him and whoever accompanied him and got to know him would love him. Those who described him would say, ‘I have never seen anyone, before him or after him, who was comparable to him.’

* He did not have hair all over his body

«Q»This description also holds true for someone who has hair on parts of his body and hence does not contradict the description that he (SAW) had hair on his shins, forearms and a line of hair from chest to navel.

* When he walked, he would walk briskly as if descending a slope.

«Q»Meaning that he walked with strength of purpose, lifting each foot clearly off the ground, not like those who walk with an air of ostentation – walking in small steps like women.

* When he turned, he would turn his whole body

«Q»Meaning that he did not steal any glances. It is said that it means that he did not turn his head left or right when looking at something because this is the mannerism of those frivolous and thoughtless, having no sense of purpose; instead he would turn his whole body to one who addressed him, showing his complete concern to what he was saying and would turn his whole body away upon finishing. Therefore when he was talking to someone or other such things, he would turn his entire body to him and not just turn his head as this is the manner of the arrogant. This last meaning is the clearest due to the ensuing description that most of the time he would merely glance at things [i.e. when not addressing them].

* the most giving of hearts

«Q»Meaning he would never miserly withhold any of the effects of this world or any knowledge concerning his Lord. His generosity did not come about through effort, neither was it hard upon him, rather it naturally arose due to the purity of his soul and gentleness of spirit. It is also said that it means that he had the largest heart, i.e. his heart never held back or grieved him. This is supported by the report of ibn Sa’d with this isnâd with the words, ‘the most giving of people and the largest of heart.’ It is also said that it means that he had the best of hearts, i.e. he was free of all lowly traits and how could this be otherwise when Jibrîl cut open his heart, took out of a morsel of flesh, placed it in a golden tray and washed it with Zamzam water.

* the most sociable of them

«Q»In some texts the wording is ‘the best of them in lineage’ and both descriptions hold true of him (SAW).

* Whoever unexpectedly saw him would stand in awe of him

«M»due to his exceptional descriptions, his heavenly sense of gravity, dignity, and appearance and deluge of spirituality.

* whoever accompanied him and got to know him would love him

«M»to the point that that he became more beloved to him than his father, his child and indeed the whole of mankind. This was due to the clear manifestation and existence of all that would necessitate love such as perfect morals and manners, sweeping compassion and kindness, innate humility and his captivating hearts and uniting them. Ibn al-Qayyim said while explaining the difference between arrogance ( kibr) and carrying oneself with an air of dignity and self-respect ( mahâbah), ‘dignity and self-respect arise from a heart that is filled with the glorification of Allâh, with love of Him and magnification of Him. When the heart is filled with this it becomes inundated with light, tranquility descends upon it, one is clothed with the garments of gravity, dignity and inspiring awe, and his face displays a sense of sweetness and pureness. Hearts love him and stand in awe of him, they are drawn to him and are comforted by his presence. His speech is light, his entrance is light, his leaving is light and his actions are light. When he is quiet, a sense of dignity and gravity overcomes him, and when he speaks, he captures heart, ear and sight. As for arrogance then it arises from self-conceit and transgression from a heart that is filled with ignorance and oppression. Servitude leaves such a person and displeasure descends upon him. When he looks at people, he looks askance, when he walks amongst them, he struts. He deals with them as one who gives himself preference in all things rather than giving them preference. He does not commence by giving people the salâm, and if he replies to a salâm, he acts as if he has granted them a great favour. He does not display a cheerful face to them and his manners do not accommodate them. Allâh has protected His beloved from all of these vile mannerisms.’

* Those who described him would say

«Q»i.e. by way of generalisation because of the inability to truly describe his beauty and perfection in detail.

* ‘I have never seen anyone, before him or after him, who was comparable to him.’



Selected Verses from the Holy Qur’an on Prophet Muhammad (peace and blessings be upon him)
Posted on May 29, 2010 by livingmercy

Selected Verses from the Holy Qur’an on Prophet Muhammad Sallallahu ‘alayhi wa Sallam

Some Selected Verses From The Holy Qur’an On
OUR BELOVED PROPHET MUHAMMAD
Sallallahu ‘alayhi wa Sallam
HIS EXALTED STATUS

1. He is Nur (Sacred Light) (5:15)
2. Allah blesses him (33:56)
3. Mercy for all the worlds (21:107)
4. His name is Muhammad (Meaning the Most Praised One) (47:2)
5. Allah has exalted his Zikr (remembrance) (94:1-4)
6. His exaltation on the Night of Mi’raj: his heavenly ascent (53:8-9)
7. His Station of Praise (Al-Maqam al-Mahmud) (17:79)

THE BELOVED OF ALLAH

1. If you want to gain the love of Allah, follow him (3:31)
2. Allah addresses him with love and affection (20:1) (36:1) (73:1) (74:1)
3. Allah says: Realize that My Prophetic Messenger himself is with you (49:7)
4. Allah describes him with His Own Attributes of Rauf (Most Kind) and Rahim (Merciful) (9:128)
5. Allah Himself praises him (33:45-47)
6. Possessor of Allah’s Grace (4:113)
7. He is a special favour of Allah (Sub’hanahu wa Ta’ala) (3:164)
8. Allah does not punish people if he is in their midst (8:33)
9. Allegiance to him is allegiance to Allah (48:10)

HE RECEIVED THE HOLY QUR’AN

1. Allah gave him Surah al-Fatiha and the whole Qur’an (15:87)
2. Totally inspired (53:3-4)
3. Allah revealed the Noble Qur’an on his blessed heart (26:192-197)
4. The first revelation he received (96:1)
5. Teaches the Holy Qur’an and Hadith Sharif (Wisdom) and purifies people (62:2)

AMONG THE PROPHETS (‘Alayhimussalam)

1. He is the Final Prophet (Sallallahu ‘alayhi wa Sallam) (33:40)
2. Mentioned first among the greatest Prophets (‘Alayhimussalam) (33:7) (4:163)
3. A Prophet whom Allah appointed with proven prophecies (30:1-6) (48:1) (48:27) (61:13)
4. Given the knowledge of the unseen (3:179)
5. Nabi Ibrahim (‘Alayhissalam) prayed for his coming (2:129)
6. Foretold by Nabi ‘Isa (Jesus) (‘Alayhissalam) (61:6)
7. Allah asks all the Prophets to believe in him (3:81)
8. Confirms the previous (Prophetic) Messengers of Allah (37:37)

SERVES ONLY ALLAH (THE GLORIFIED AND THE EXALTED)

1. Worships only Allah (Sub’hanahu wa Ta’ala) (72:19-20)
2. Puts total trust in Allah (Sub’hanahu wa Ta’ala) (9:129)
3. Selflessly labours for Allah, asks for no reward (25:57) (42:23)
4. Rewarded by Allah (68:3) (108:1)

HIS EXEMPLARY CHARACTER

1. Most examplary character (33:21) (68:4)
2. Sadiq (Truthful) (33:22)
3. Final judge and arbiter (4:65) (24:51)
4. Honoured, Noble (69: 40)
5. Forgiving (7:199)
6. He is Burhan (Clear Proof) (4:174)
7. Brave: Commands Muslims in battle (3:121)

PREACHES ISLAM

1. Established the correct Message of Islam (6:161-163) (39:11-12)
2. Preacher to all humanity (4:170) (25:1) (34:28)
3. He is Bashir and Nadhir (Bearer of glad tidings and a warner) (5:19)
4. Invites people to Islam (12:108)
5. Even the jinn respond to his call (46:29-31)
6. He brought the truth (17:81) (39:33)
7. He brought a new law (Shari’a) (7:157)
8. A perfect guide to be followed (7:158)
9. He calls you to that which gives you life (8:24)
10. Brings people from the darkness (of Ignorance) to the Light (of Islam) (65:11)
11. His religion prevails over all religion (48:28)

HIS BLESSED FAMILY AND COMPANIONS (Rady Allahu ‘Anhum)

1. His Family purified by Allah (Sub’hanahu wa Ta’ala) (33:33)
2. His Companions praised by Allah (Sub’hanahu wa Ta’ala) (48:29)
3. His Companions: The Muhajirin and the Ansar (8:74) (9:100) (59:8-9)
4. His Companions pledge allegiance to him (48:18)

BELIEVE, HONOUR, LOVE, RESPECT AND OBEY HIM

1. Believe, honour and respect him (48:9) (61:11)
2. Love Allah and His Beloved Prophet more than anything else (9:24)
3. He is closer to the believers than their own selves (33:6)
4. Respect him (49:1-3)
5. Obey Allah (Ta’ala) and His Beloved Prophet (Sallallahu ‘alayhi wa Sallam)
(3:132) (4:13) (4:59) (4:69) (4:80) (9:71) (24:52) (24:54) (24:56) (33:71) (49:14) (64:12)

6. Follow the Commands of Allah (Sub’hanahu wa Ta’ala)
and of His Beloved Prophet (Sallallahu ‘alayhi wa Sallam) (33:36)
7. Whatever he gives you, take it (59:7)
8. The reward of believing in him (57:28)

WAGED JIHAD AMIDST PERSECUTION

1. Non-believers plot to kill him (8:30)
2. His persecution (22:39-40)
3. Commanded to fight alone for Allah (Sub’hanahu wa Ta’ala) (4:84)
4. He led Muslims in prayer while in battle (4:102)
5. Allah asks him to seek peace (8:61)
6. Allah helped him in Jihad (33:9)
7. Allah made him victorious (110:1)

HIS MIRACLES

1. Living miracle: The Holy Qur’an (2:23) (17:88) (52:34)
2. Human miracle: he was the wasila (means) through whom people’s hearts were transformed (5:83)
3. Heavenly miracle: Isra’ and Mi’raj (his heavenly ascent) (17:1) (53:8-18)
4. Historic miracle: Hijra; escaped while surrounded (9:40)
5. The miracle of the Battle of Badr: Victory against all odds (3:123-125)
6. The splitting of the moon (54:1-2)

INTERCESSOR (SHAFI’)

1. Allah appointed him as an intercessor to plead for people’s forgiveness (3:159) (4:64) (60:12)
2. An accepted intercessor (19:87) (20:109)
3. His supplication a relief for hearts (9:103)

Compiled by: Siddiq Osman Noormuhammad
Toronto, 1421/2000
Posted in Uncategorized | Leave a comment
Love for the Prophet – Translation of Ishq Rasul (saw) – Written by Shaykh Zulfiqar Ahmad
Posted on May 28, 2010 by livingmercy

Love for the Prophet – Translation of Ishq Rasul (saw) – Written by Shaykh Zulfiqar Ahmad

Love for the Prophet saw is a humble attempt at an English translation of the shaykh’s famed book “Ishq Rasul saw.” The shaykh emphasizes the importance for us as a nation in loving the beloved Messenger of Allahswt, and provides vivid and powerful examples of love from the lives of the Noble Companions to great traditional scholars from our glorious past. The shaykh highlights that our expression of love must not be mere lip service, but should resound from our entire being as we strive to follow his beautiful example in every phase of our life:

* Chapter 1 – Defining Muhabbah – Defining Muhabbah - (PDF)
* Chapter 2 – Defining Ishq – Defining Ishq - (PDF)
* Chapter 3 – Loving the Messenger saw- Loving the Messenger - (PDF)
* Chapter 4 – Importance of Loving the Messenger saw- Importance of Loving the Messenger saw - (PDF)
* Chapter 5a – The Love of Hadrat Abu Bakr radiAllah anhu- The Love of Abu Bakar Siddique ra for the Messenger saw - (PDF)
* Chapter 5b – The Love of the Sahabah for the Messengersaw- The Love of the Sahabah for the Messenger saw - (PDF)
* Chapter 6 – The Love of the Female Companions for the Messengersaw- The Love of the female companions for the Messenger saw - (PDF)
* Chapter 7 – The Love of the Children for the Messengersaw- The Love of the Children for the Messenger saw - (PDF)

See: Love for the Prophet – Translation of Ishq Rasul (saw) – Written by Shaykh Zulfiqar Ahmad
source

A Reflection on Divine Love

A Reflection on Divine Love
3/4/2010 6:11:06 AM

By Shaykh Hamza Yusuf

Many Muslims believe that the idea, “God loves everyone,” is simply wrong and incongruous with Islamic teachings. Verses abound in the Qur’an decrying those God does not love: liars, hypocrites, oppressors, the arrogant, boastful braggarts, and those who love praise for that which they have not done, among others. Reading these verses, it is easy to begin to resent such people and to believe that God does not love everyone. However, if we look closely at these people, we see elements of ourselves in them.

What is true of any man is true of all men; the only difference is in the degree to which it is true. Prophets and sanctified saints are the only exceptions to this universal truth. Jesus, peace be upon him, states, as recorded in al-Muwatta’ of Imam Malik (d. 179/795):

Do not, like lords, look upon the faults of others. Rather, like servants, look after your own faults. In truth, humanity is comprised of only two types of people: the afflicted and the sound. So show mercy to the afflicted, and praise God for well-being.

It is never the sinner that one should hate, but only the sin; for the essence of all humanity is a soul created in submission to its Creator. Whether that soul acknowledges this on a conscious level or not is a matter of grace, and this understanding enables us to look at others with compassion. All people, everywhere and throughout time, suffer great tribulation at various points in their lives. At this very moment, hearts are breaking and lives are being shattered, women abused, children violated, and people dying while their loved ones are crying. Also at this very moment, other hearts are rejoicing, babies are being born, mothers are nurturing, smiles are given freely, charity is being distributed, and lovers are uniting. The airport is one of the great metaphors of our time: sad, happy, and indifferent faces are all to be seen there, as people part with loved ones, greet their beloveds, or simply wait to pick up or let off people they barely know. Sad, happy, and indifferent are the states that sum up our collective body of souls. In the next life, however, there is only bliss or wretchedness, joy or sorrow—no indifference.

According to a beautiful hadith, the Prophet, God bless and grant him peace, said that on the Last Day, when the last two souls are brought forth before God, they are both condemned to hell. As the angels escort them to their final fiery abode, one of them wistfully looks back. Thereupon, God commands the angels to bring him back and asks the man why he turned back. The man replies, “I was expecting something else from you.” God responds, commanding the angels, “Take him to My Garden.”

It is our expectation of God that determines where we are. This points up the need for thinking well not only of God but also of God’s creation, despite the fact that we are all messy, imperfect works in progress, struggling along in this journey.

We either surrender to God or to the substitutes for God, which are invariably hollow. But true love, which is the love of God, is the single most powerful force in the world. It is a love that “alters not when it alteration finds.” It grows and never diminishes. If someone claims to have lost it, it can only be said that such a person did not have it to begin with. “It is the star to every wandering bark.” And in loving God, one must paradoxically love all of God’s creation, merely for the incontrovertible fact that everything is God’s creation. God does love everything in that He brought everything into existence from an act of divine love, and those who love God purely, and with the penetrating inner eye of reality, can only be a mercy while in the world. This does not mean that we love the evil that emanates from moral agents. In fact, it is an act of faith to loathe what is loathsome to God. So when God says He does not love oppressors, it is their oppression that we must loath. In denying the humanity that is inherent in the oppressor, we miss the point and disallow the possibility that the door of God’s mercy and love is open to everyone. If we truly believe that we love for everyone what we love for ourselves, then we should want everyone, no matter their state of being or their station in life, to enter that door of God’s mercy and love, through repentance and contrition. Allowing for this possibility enables us to be a mercy, as the Prophet, God bless and grant him peace, was.

What follows is a profound explication of this truth by emir ‘Abd al-Qadir al-Jaza’iri (d. 1300/1883), perhaps the last exemplar of Islam on all the levels of prophetic character—as a teacher, warrior, statesman, father, and fully awakened master of the path of the prophets:

“They love God, and God loves them” (Qur’an, 5:54). You should know that the love the real has for creation is of various kinds. One type is the divine love for them before they came into existence; and another is the divine love after they were created. These two types are further categorized into two other types: one is the divine love of the elect, and the other is the divine love of the elite of the elect. As for the first [the divine love before creation], it permeates all of existence, despite the varieties of types, kinds, and characters. It is understood in the famous dictum known well to the folk of spirit,1 “I was a hidden treasure who loved to be known, so I created this creation to introduce Myself, and through it, they came to know Me.” This love is the love that brought the world into existence: “I created humankind and sprites only to adore Me” (51:56). In other words, “to know Me.” This is the very love we have mentioned; it is God’s inclination to manifest His divine names and attributes, and this is an inclination of the essential divine nature, which is not colored with a name or an attribute, because the names do not manifest at this level of consideration.2 Then, this inclination of divine love for self- expression extended itself through all of the divine names and sought to manifest through the epiphanies of the divine traces as they had been previously hidden in the divine essence, consumed in the divine unity. But once God created them, they knew God as God desired to be known, given that the divine will is unassailable. Every type of creature knew God based upon the level of understanding and preparedness that God had bestowed upon it. As for the angels, each one is a type unto itself, and each has a station and rank, just as all the rest of creation has types and ranks. None can either relinquish or surpass its rank, and their acceptance is predicated upon the degree of knowledge of God that they have. For without a doubt, they increased in their knowledge when Adam, peace be upon him, taught them the names, as the Exalted has taught us in the Qur’an. As for inanimate objects, beasts, and animals other than humans, they have a natural disposition that entails a divine knowledge that neither increases nor decreases. Each of them also has a station, and it cannot exceed its boundaries of knowledge. As for the human being, he or she has a primordial knowledge that [although lost upon entering the world] can undergo a renovatio.3 Its renovation is based upon the condition of his or her outward state; I mean by this the state of the soul and intellect.4 For in reality, all of knowledge is concentrated in the individual’s reality; it simply manifests from one time to another, based upon the divine will, because the human reality is contained in each person. And each human being, in that he or she is a human being, is open to the possibility of the rank of “perfected human.” However, they will vary in the way their human perfection manifests itself in them.

As for the first type of divine love, which is that of the elect, this is reserved for only certain ones among God’s servants. Examples of this are found in the Qur’an: “Surely God loves those who repent” (2:222). Also included among those God loves are those who purify themselves, the patient, the grateful, those who place their trust in God, those “who fight in ranks for the sake of God” (61:4), not to mention all the other beloveds

God mentions in the Qur’an who have embodied certain qualities and characteristics that necessitate this special love from the Real, Exalted

God. Nonetheless, it is a type of love that veils and [yet] allows for a transcendent understanding of God. Moreover, it is a love that is unobtainable for certain types of people, as mentioned in the verses, “God loves not oppressors,” (3:57), and “God loves not those who cover truth with lies” (3:32). Despite that, they are still enveloped in the first type of divine love [that is, divine love before they came into existence].

As for the second type of special divine love, it is for the elect of the elite; it is indicated in the sacred hadith,5 “My servant continues to draw near unto Me through voluntary acts of devotion until I love him. And when I love him, I become the hearing with which he hears, the sight with which he sees, the hand with which he strikes, and the foot with which he walks. Were he to ask something of Me, I would assuredly grant it; were he to seek refuge in Me, I would grant it.”6 In other words, the identity of the Real is revealed to him as the secret of his own outward and inward faculties. This type of divine love occurs with an epiphany upon the beloved, the fruit of which is manifest in this world due to the divine witnessing and vision that occurs in the imaginal7 realm; or it occurs with other things also, as an effusion of experiential knowledge through myriad gifts. As for the previous special type of love, it is still a veiled love, given that its possessor is still trapped in the illusion of otherness and duality. Hence, its fruits only manifest in the next world. For this reason, ‘Ata’ Allah (d.709/1309) says in his Aphorisms (al-Hikam), “The devoted servants and detached ones leave this world while their hearts are still filled with otherness.”8



This last love is attained only by those who possess the direct knowledge of God described in the sacred hadith above. Furthermore, it is only attained by one who has in his or her heart that universal love for all of creation that is understood in the verse, “My Mercy encompasses all things” (7:156). It is the mercy that the Messenger of God, God bless and grant him peace, spoke of when he said, “you will not truly believe until you show mercy to one another.”

To this, a companion responded, “But Messenger of God, all of us show mercy to others.”

The Prophet, God bless and grant him peace, explained, “I am not speaking of the mercy one of you shows to his friend but of universal mercy—mercy to all of humanity.”

Regarding the famous hadith, “None of you truly believes until he loves for his brother what he loves for himself,” Imam al-Nawawi (d. 676/1277) states in his commentary that this love includes all of humanity. He further elucidates that it is a love that goes against our very nature; it is angelic in nature, and it is only obtained by negating the ego.

This struggle with the ego—with our own vengeful soul—is one of the most difficult challenges we face. But in succeeding in this struggle, we are not only able to forgive: we are also able to strike, when the only appropriate response is a strike—but with the hand of God, not with the hand of our own ego because it is an undeniable reality of the world that miscreants exist, that there are human demons whose evil must be thwarted. This is the essence of jihad: to take up the sword in order to remove the sword from the hands of those who wish to do evil in the world. However, the mujahid must be purified from his own ego so he can act as an agent of the divine in the world. This was the reality of the Prophet, God bless and grant him peace, on the battlefield, about whom God said, “And when you threw, you did not throw, but rather God threw” (8:17). It is only such people who are worthy of being the caliphs of God upon the earth. They are the ones God will empower to rule. And for those who do not possess these qualities but still have the love of God, God’s greatest gift is to leave them powerless. God’s privation is itself a gift, for He withholds not from want but from wisdom.
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25 Ways to Deal with Stress and Anxiety

25 Ways to Deal with Stress and Anxiety
by Abdul Malik Mujahid

Stress is life. Stress is anything that causes mental, physical, or spiritual tension. There is no running away from it. All that matters is how you deal with it. This article does not deal with the factors of stress, anxiety, and depression, nor is it a clinical advice. If you feel depressed, you are not alone. It has been estimated that 75 to 90 percent of all visits to primary care physicians in America are for stress-related problems. This is why it is wise to consult a doctor if you are having physical symptoms of stress. However, here are some tips that can help from a spiritual perspective. Please send us your feedback so that we can improve this article Insha Allah.

Torture. Beatings. Loss of property. The death of loved ones. These were just some of the enormous challenges the Muslims of Makkah faced in the seventh century following their acceptance of Islam in fiercely tribal and polytheistic Makkah.

Detention. Harassment. Beatings. Discrimination. Loss of Job. Profiling. Hate Crimes. Constant media attention. Surveillance. These are just some of the challenges Muslims in America today face, post-9/11. Like our predecessors in Makkah, we have begun to face great stress, anxiety, and pressure, more than ever in our recent history on this continent, although Muslims who were brought here as slaves faced worse than what we can even imagine.

1.

Ask Him. He Listens: Dua

Turn each anxiety, each fear and each concern into a Dua (supplication). Look at it as another reason to submit to God and be in Sajdah (prostration), during which you are closest to Allah. God listens and already knows what is in your heart, but He wants you to ask Him for what you want. The Prophet said: Allah is angry with those who do not ask Him for anything (Tirmidhi).

The Prophet once said that in prayer, he would find rest and relief (Nasai). He would also regularly ask for God’s forgiveness and remain in prostration during prayer praising God (Tasbeeh) and asking for His forgiveness (Bukhari).

Allah wants you to be specific. The Prophet advised us to ask Allah for exactly what we want instead of making vague Duas. Dua is the essence of worship (the Prophet as quoted in Tirmidhi).

"Call on your Lord with humility and in private: for Allah loveth not those who trespass beyond bounds. Do not make mischief on the earth, after it hath been set in order, but call on Him with fear. And longing (in your hearts): for the mercy of Allah is (always) near to those who do good" (Quran 7:55-56).
2.

Tie your Camel: Do your Part

One day Prophet Muhammad, peace and blessings be upon him, noticed a Bedouin leaving his camel without tying it. He asked the Bedouin, "Why don't you tie down your camel?" The Bedouin answered, "I put my trust in Allah." The Prophet then said, "Tie your camel first, then put your trust in Allah" (Tirmidhi).

Muslims must never become fatalistic. Although we know only Allah is in control and that He has decreed all things, we are each responsible for making the right choices and doing the right thing in all situations of our lives. We must take action (link to planning articles on SV). We must work to alleviate the hardships we, our families and our communities face.

Ask yourself the following questions if you are worried about the state of the world: are you part of the peace movement? Is your Masjid part of the peace movement? Are you part of an interfaith group with an agenda of peace and justice? Are you working with a group fighting discrimination? If your answer is no, it is time that you sat down to plan your share of time and money in finding solutions to the problems you face. "Verily Allah does not change men’s condition unless they change their inner selves" (Quran 13: 11).

Turn each worry into a Dua and each Dua into an action plan. That will show your commitment to your request and will focus your energy in the right direction.
3.

Remember that human responsibility is limited

While we need to carry out our duty to the best of our abilities, always remember that you don't control the outcome of events. Even the Prophets did not control the outcome of their efforts. Some were successful, others were not. Once you have done your duty, leave the results to Allah. Regardless of the results of your efforts, you will be rewarded for the part you have played.

However, never underestimate your abilities. Understand the concept of Barakah (blessings from Allah) and remember that Allah can and Insha Allah will expand them if you are sincerely exerting your energies for the right path.
4.

Leave the world behind you five times a day

Use the five daily prayers as a means to become more Hereafter-oriented and less attached to this temporary world. Start distancing yourself as soon as you hear Adhan, the call to prayer. When you perform Wudu, keep repeating Shahada, the declaration of faith, as water drops slip down your face, hands, arms, and hair. When you stand ready to pray, mentally prepare yourself to leave this world and all of its worries and stresses behind you.

Of course, Shaytan will try to distract you during prayer. But whenever this happens, go back and remember Allah. The more you return, the more Allah will reward you for it. Also, make sure your Sajdas (prostrations) are talking Sajdas, in which you are really connecting to God and seeking His Mercy, praising Him, and asking His forgiveness.
5.

Seek help through Sabr

Seek help through Sabr and Salat (Quran 2:45). This instruction from Allah provides us with two critical tools that can ease our worries and pain. Patience and prayer are two oft-neglected stressbusters. Sabr is often translated as patience but it is not just that. It includes self-control, perseverance, endurance, and a focussed struggle to achieve one’s goal. Unlike patience, which implies resignation, the concept of Sabr includes a duty to remain steadfast to achieve your goals despite all odds.

Being patient gives us control in situations where we feel we have little or no control. ‘We cannot control what happens to us but we can control our reaction to our circumstances’ is the mantra of many modern-day self-help books. Patience helps us keep our mind and attitude towards our difficulties in check.
6.

Excuse Me! You are Not Running the World, He is.

It is important to remind ourselves that we don’t control all the variables in the world. God does. He is the Wise, the All-Knowing. Sometimes our limited human faculties are not able to comprehend His wisdom behind what happens to us and to others, but knowing that He is in control and that as human beings we submit to His Will, enriches our humanity and enhances our obedience (Uboodiah in Arabic) towards him. Read the story of the encounter of Moses with the mysteries behind God’s decision (Quran: 18:60-82). Familiarize yourself with God's 99 Names, which are also known as His Attributes. It is a powerful way of knowing Him.

"God-there is no deity save Him, the Ever-Living, the Self-Subsistent Fount of All being. Neither slumber overtakes Him, nor sleep. His is all that is in the heavens and all that is on earth. Who is there that could intercede with Him, unless it be by His leave? He knows all that lies open before men and all that is hidden from them, whereas they cannot attain to aught of His knowledge save that which He wills them to attain. His eternal power overspreads the heavens and the earth, and their upholding wearies Him not. And He alone is truly exalted, tremendous." (Quran 2:255).

The Prophet recommended reading this verse, known as Ayat al kursi, after each prayer, Allah’s peace and blessings be upon him. Once Ali, may Allah be pleased with him, approached the Prophet during a difficult time and he found the Prophet in Sajda, where he kept repeating "Ya Hayy Ya Qayyum", words which are part of this verse.
7.

Birds Don’t Carry their Food

Allah is al Razzaq (the Provider). "How many are the creatures that carry not their own sustenance? It is Allah Who feeds them and you, for He hears and knows all things (Quran 29:60)." By reminding yourself that He is the Provider, you will remember that getting a job or providing for your family in these economically and politically challenging times, when Muslims are often the last to be hired and the first to be fired, is in God’s Hands, not yours. As Allah says in the Quran: "And He provides for him from (sources) he never could imagine. And if anyone puts his trust in Allah, sufficient is (Allah) for him. For Allah will surely accomplish His purpose. Verily, for all things has Allah appointed a due proportion (Quran 65:3).
8.

God controls Life and Death

If you fear for your physical safety and security, remember that only Allah gives life and takes it back and, that He has appointed the time for it. No one can harm you except if Allah wills. As He says in the Quran: "Wherever you are, death will find you out, even if you are in towers built up strong and high!" (Quran 4:78).

9. Remember that life is short

It's easy to get caught up in our own stress and anxiety. However, if we remember that our life is short and temporary, and that the everlasting life is in the Hereafter, this will put our worries in perspective.

This belief in the transitory nature of the life of this world reminds us that whatever difficulties, trials, anxieties, and grief we suffer in this world are, Insha Allah, something we will only experience for a short period of time. And more importantly, if we handle these tests with patience, Allah will reward us for it.

10.

Do Zikr, Allah, Allah!

"… without doubt in the remembrance (Zikr) of Allah do hearts find tranquility" (Quran 13:28).

If you commute, use your time in Zikr. Pick any Tasbeeh and do that instead of listening to the radio or reading the newspaper. Maybe you can divide it up between Zikr and planning. Personally, I recite the Tasbeeh of "Subhana Allahe wa be hamdihi, subhan Allahil Azeem" 100 times as I drive. The Prophet taught us these two short phrases which are easy to say but will weigh heavy on our scale of good deeds in the Hereafter.

When your heart feels heavy with stress or grief, remember Allah and surround yourself with His Zikr. Zikr refers to all forms of the remembrance of Allah, including Salat, Tasbeeh, Tahmeed, Tahleel, making supplication (Dua), and reading Quran.

"And your Lord says: ‘Call on Me; I will answer your (prayer)…" (Quran 40:60)

By remembering Allah in the way He has taught us to, we are more likely to gain acceptance of our prayers and His Mercy in times of difficulty. We are communicating with the only One Who not only Hears and Knows all, but Who can change our situation and give us the patience to deal with our difficulties.

"Remember Me, and I shall remember you; be grateful to Me, and deny Me not" (Quran 2:152).
11.

Relying on Allah: Tawakkul

When you awaken in the morning, thank Allah for giving you life after that short death called sleep. When you step out of your home, say 'in Your Name Allah, I put my trust in Allah, and there is no power or force except with Allah' (Bismillahi Tawakal to al Allah wa la hawla wa la quwwata illa billah). At night, remember Allah, with His praises on your lips.

Once you have established a plan you intend to follow through on to deal with a specific issue or problem in your life, put your trust in the most Wise and the All-Knowing. "When you have taken a decision, put your trust in Allah" (Quran 3: 159).

Rely on Allah by constantly remembering Him throughout your day. When you lay down to sleep, remember that sleep is death. That is why one of the recommended supplications before going to sleep is "with Your (Allah's) Name I die and become alive".
12.

Connect with other human beings

You are not alone. Muslims are not alone. We are not suffering in silence. There are millions of good people who are not Muslim with beautiful hearts and minds. These are people who have supported us, individually and collectively, post-9/11, by checking up on us and making sure we are safe. These are individuals and organizations who have spoken up in defense of Muslims as we endured harassment and discrimination.

We must think of them, talk to them, connect with them, and pray for them. Through our connections, we will break the chain of isolation that leads to depression and anxiety.
13.

Compare your dining table with that of those who don't have as much as you do

The Prophet said: Whenever you see someone better than you in wealth, face or figure, you should look at someone who is inferior to you in these respects (so that you may thank Allah for His blessings) (Bukhari, Muslim).

Next time you sit down to eat, eye the table carefully. Check out the selection of food, the quality, the taste, the quantity, and then think of the millions of others who don't have even half as much. The Prophet's Hadith reminds us of this so that we can appreciate and thank God for all that we have.

Also remember that the Prophet only encouraged us to compare ourselves to others in two respects: in our Islamic knowledge and level of belief in God (Deen). In these two areas, we should compare ourselves with those who have more than what we do.
14.

Say it Loud: Allahu Akbar, Allahu Akbar: Takbirat & Adhan

Find a corner of a lake, go out in the wilderness, or even stand on your lawn at your home and call the Adhan with your heart. While driving, instead of listening to the same news over and over again, say Allahu Akbar as loudly as you can or as softly as you want, based on your mood. Year ago, I remember calling Adhan on a Lake Michigan shore in Chicago after sunset as the water gushed against my knees. I was calling it for myself. There was no one else accept the waves after waves of water with their symphony. It was relaxing and meaningful. Allahu Akbar, Allahu Akbar.
15.

Pray in congregation (Jamat)

Pray with other people instead of alone. If you can't pray all five prayers in congregation, at least find one or two prayers you can pray with others. If you are away, establish Jamat in your own family. During the Prophet's time, even though the Muslims endured great persecution, including physical beatings, they would sometimes meet on the side of a mountain or valley and tried to pray together. This is a great morale booster.

16. How is your Imam's Dua?

Does the Imam at your local mosque make Dua silently or out loud? Ask him to supplicate with the whole congregation. Suggest Duas for him to make. Ask him to make Dua for other people.

17.

Work for the Unity of Muslims

Bringing Muslims together will not only help the Muslims, but it will also encourage you to focus your energies on something constructive versus zeroing in on and consistently fretting about difficulties you are going through.

Invite Muslims from other ethnic groups to your functions. Visit Masjids other than yours in your city. When you meet a Muslim leader, after thanking him for his efforts, ask him what he is doing for Muslim unity. Ask Imams to make Dua for this. These are just small ways you can help yourself and the Muslim community.
18.

Sleep the way the Prophet slept

End your day on a positive note. Make Wudu, then think of your day. Thank Allah for all the good things you accomplished, like Zikr and Salat. Ask yourself what you did today to bring humanity together and what you did to help Muslims become servants of humanity. For everything positive, say Alhamdu lillah (Praise be to Allah). For everything negative say Astaghfirullah wa atoobo ilayk (I seek Allah's forgiveness and I turn to You [Allah]). Recite the last two chapters of the Quran, thinking and praying as you turn on your right side with your hand below your right cheek, the way the Prophet used to sleep. Then close your day with the name of Allah on your tongue. Insha Allah, you will have a good, restful night.
19.

Begin the Day on a Positive Note

Get up early. Get up thanking God that He has given you another day. Alhamdu lillahil lazi ahyana bada ma amatana, wa ilaihin Nushoor (Praise be to Allah Who gave us life after death and unto Him will be the return). Invest in an audio tape driven alarm clock so you can get up to the melody of the Quran. Or Let Dawud Wharnsby's joyful notes put you in a good mood. Sing along if you like. Develop your to do list for the day if you didn't do it the night before. Begin with the name of Allah, with Whose name nothing in the heavens or the earth can hurt you. He is the Highest and the Greatest. (Bismillahillazi la yazurru maa ismihi shaiun fil arze wa la fis samae, wahuwal Alee ul Azeem). The Prophet used to say this after every Fajr and Maghrib prayers.
20.

Avoid Media Overexposure: Switch from News to Books

Don't spend too much time checking out the news on the radio, television or internet. Spend more time reading good books and journals. When you listen to the persistent barrage of bad news, especially relating to Muslims nowadays, you feel not only depressed, but powerless. Cut down media time to reduce your stress and anxiety. It's important to know what's going on but not to an extent that it ruins your day or your mood.
21.

Pray for Others to Heal Yourself.

The Prophet was always concerned about other people, Muslims and non-Muslims, and would regularly pray for them. Praying for others connects you with them and helps you understand their suffering. This in itself has a healing component to it. The Prophet has said that praying for someone who is not present increases love.
22.

Make the Quran your Partner

Reading and listening to the Quran will help refresh our hearts and our minds. Recite it out loud or in a low voice. Listen to it in the car. When you are praying Nafl or extra prayers, pick it up and use it to recite portions of the Quran you are not as familiar with. Connecting to the Quran means connecting to God. Let it be a means to heal your heart of stress and worries. Invest in different recordings of the Quran and their translations.

"O humanity! There has come to you a direction from your Lord and a cure for all [the ills] in men’s hearts - and for those who believe, a Guidance and a Mercy" (Quran 10:57).
23.

Be thankful to Allah

"If you are grateful, I will give you more" (Quran 14:7).

Counting our blessings helps us not only be grateful for what we have, but it also reminds us that we are so much better off than millions of others, whether that is in terms of our health, family, financial situation, or other aspects of our life. And being grateful for all we have helps us maintain a positive attitude in the face of worries and challenges we are facing almost daily.
24.

Ideals: One step at a time

Ideals are wonderful things to pursue. But do that gradually. Think, prioritize, plan, and move forward. One step at a time.
25.

Efforts not Results Count in the Eyes of Allah

Our success depends on our sincere efforts to the best of our abilities. It is the mercy of Allah that He does not demand results, Alhamdu lillah. He is happy if He finds us making our best sincere effort. Thank you Allah!
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