Islam

What is Islam? The name of the religion is Islam, which comes from an Arabic root word meaning “peace” and “submission.” Islam teaches that one can only find peace in one’s life by submitting to Almighty God (Allah) in heart, soul and deed. The same Arabic root word gives us “Salaam alaykum,” (“Peace be with you”), the universal Muslim greeting.

Who is a Muslim? “A person who believes in and consciously follows Islam is called a Muslim, also from the same root word. So, the religion is called “Islam,” and a person who believes in and follows it is a “Muslim.”

How Many and Where? Islam is a major world religion, with over 1 billion followers worldwide (1/5 of the world population). It is considered one of the Abrahamic, monotheistic faiths, along with Judaism and Christianity. Although usually associated with the Arabs of the Middle East, less than 10% of Muslims are in fact Arab. Muslims are found all over the world, of every nation, color and race.

How Many and Where? Islam is a major world religion, with over 1 billion followers worldwide (1/5 of the world population). It is considered one of the Abrahamic, monotheistic faiths, along with Judaism and Christianity. Although usually associated with the Arabs of the Middle East, less than 10% of Muslims are in fact Arab. Muslims are found all over the world, of every nation, color and race.

Who is Allah? Allah is the proper name for Almighty God, and is often translated merely as “God.” Allah has other names that are used to describe His characteristics: the Creator, the Sustainer, the Merciful, the Compassionate, etc. Muslims believe that since Allah alone is the Creator, it is He alone that deserves our devout love and worship. Islam holds to a strict monotheism. Any worship and prayers directed at saints, prophets, other human beings or nature is considered idolatry.

What Do Muslims Believe About God, Prophets, The Afterlife, Etc.? The basic beliefs of Muslims fall into six main categories, which are known as the “Articles of Faith”: Faith in the unity of God Faith in angels Faith in prophets Faith in books of revelation Faith in an afterlife Faith in destiny/divine decree.

Daily Life as A Muslim: Muslims do not live life with complete disregard for God or religious matters, but nor do they neglect the world to devote themselves solely to worship and prayer. Muslims strike a balance by fulfilling the obligations and enjoying this life, while always mindful of their duties to Allah and to others such as morals and manners, business ethics, modesty in dress and behavior, dietary rules, marriage, care of children and elderly, racism and prejudice, relations with non-Muslims.

Quran and Science: The holy Quran is the word of God. The Almighty revealed it to his final prophet and in turn to humanity. When prophets were inviting their people to the truth, God endowed them with miracles to convince their people. Moses was given a miracle that excelled magic and dazzled magicians in ancient Egypt. Jesus was given a miracle that excelled medicine as he could cure people from incurable diseases. The only people who could see these miracles are the ones who were there. As Prophet Muhammad (PBUH) was the final prophet his miracle had to be continuous and immortal, this immortal miracle is the holy Quran itself. Here are some verses of the Quran that proof that The Quran is the word of ALLAH (GOD), as only ALLAH would have known at the time of revelation more than 1400 years ago, what scientist have discovered in recent times.

The Big Bang: “Do not the Unbelievers see that the heavens and the earth were joined together (as one unit of creation) before we clove them asunder? We made from water every living thing. Will they not then believe”. (Quran 21:30) In the 1940s, George Gamow and Ralf Alefer (1948) proposed that the universe began in a colossal explosion. In 1949, the term given to the creation of the universe was “THE BIG BANG” and was coined by a Sir Fred Hoyle. The farther we look into space, the farther back in time we are seeing. Scientist only recently discovered that all galaxies are receding from each other which means at some point in the past they had to be closer together. At some point in the very distant past everything must have been together and this is what the Quran confirmed some 1400 Years ago.

The Fine Tuning of the Universe: “He Who created the seven heavens in layers. You will not find any flaw in the creation of the All-Merciful. Look again-do you see any gaps? Then look again and again. Your sight will return to you dazzled and exhausted!” (Qur’an, 67:3-4) “Do you not see how He created seven heavens in layers?” (Qur’an, 71:15) “He to Whom the kingdom of the heavens and the earth belongs. He does not have a son and He has no partner in the Kingdom. He created everything and determined it most exactly.” (Qur’an, 25:2) The term “fine-tuning,” which began to be used towards the end of the 20th century, represents this truth revealed in the verses. Over the last quarter-century or so, a great many scientists, intellectuals and writers have shown that the universe is not a collection of coincidences. On the contrary, it has an extraordinary design and order ideally suited to human life in its every detail. Many features in the universe clearly show that the universe has been specially designed to support life. In the 1960s, some physicists observed that our universe appears to have been fine-tuned for the existence of human life.

Orbit: Modern science tells us that the moon is moving around the Earth in an oval or elliptical orbit. Also the Earth and the rest of the planets, revolve in oval, or elliptical orbit around the sun. In the Quran this movement is described very eloquently: “And he is the one who created the night, daylight, sun and the moon, all swimming in an orbit.” (Quran, the Prophets: 33). The idea behind all of this is that if ALLAH is telling us: (All swimming in an orbit) that the natural mechanical movement of everything in the universe, whether it is radiation, dark matter, energy or solid masses, it is swimming, or what is known in physic as wavy motion.

Formation of Cloud and Rain: “And it is He Who sends the winds as heralds of glad tidings, going before His Mercy (rain), till when they have carried a heavy-laden cloud, We drive it to a land that is dead, then We cause water (rain) to descend thereon. Then we produce every kind of fruit therewith. Similarly, we shall raise up the dead, so that you may remember or take heed.” Quran (7:57). Modern science has confirmed the scientific points mentioned in this verse of the Quran. The winds carry water particles which are rich in salt up into the atmosphere; these particles which are called ‘aerosols’ function as water traps and form cloud drops by collecting around the water vapour themselves. The clouds are formed from water vapour that condenses around the salt crystals or dust particles in the air. As the water droplets in these clouds are very small, the clouds are suspended in the air, and spread across the sky, thus, the sky is covered in clouds. The water particles that surround salt crystals and dust particles thicken and form raindrops, so drops that become heavier than the air leave the clouds and start to fall to the ground as rain.

Origin of Man — Clay and Water: “Your Lord said to the angels, “I am going to create a human being out of clay. When I have formed him and breathed My Spirit into him, fall down in prostration to him.” (Quran 38:71-72) “Then inquire of them: Is it they who are stronger in structure or other things We have created? We created them from sticky clay” (Quran 37:11) “We created man from an extract of clay” (Quran 23:12). When the human body is examined today, many elements present in the earth are also discovered to be found in the human body. Living tissues contain 95% carbon, hydrogen, oxygen, nitrogen, phosphorus and sulphur, with a total of 26 different elements. The word “extract” in the verse, means “representative example, essence.” As we have seen the information revealed in the Quran 1,400 years ago confirms what modern science tells us today that the same elements as those found in the soil /clay are employed in the creation of human.

Milk from among Chyme and Blood: The Miracle of Producing Milk from the contents of the intestines and then from blood. “Verily in cattle there is a lesson for you: We give you to drink of what is inside their bellies, from among chyme and from among blood, pure milk palatable to those who drink it” (Quran 16:66). Milk in cattle is synthesized through precise coordination between the digestive system, circulatory system and the reproductive system and then through the mammary glands in the udders and other organs, in exact calculated steps. Then Allah assigns every organ a function and specific duties before we finally have pure milk palatable for drink.

The Honey Bee: “And thy Lord taught the Bee to build its cells in hills, on trees, and in habitations; then to eat of all the produce (of the earth), and find with skill the spacious paths of its Lord: there issues from within their bodies a drink of varying colors, wherein is healing for men: verily in this is a Sign for those who give thought”) (16: 68, 69). It is worth noting that the amount of honey stored by bees is much greater than their actual need. So the first question that comes to mind is why do the bees not give up this “excess production”, which seems a waste of energy for them? The answer to this question is hidden in the “inspiration” stated in the verse to have been given to the bee. Bees produce honey not only for themselves but also for human beings. Bees, like many other natural beings, are also dedicated to the service of man

The Quran on Chloroplast: “It is He who sends down water (rain) from the sky. With it we produce vegetation of all kinds from which (water or plants) we produce green substance out of which We produce grain in clusters. And out of date palms, from their spathes come forth clusters of dates hanging low and near, and (We produce) gardens of grapes, olives and pomegranates, each similar (in leaves or shape), yet different (in fruit and taste). Look at (and think over) their fruits when they begin to bear fruit, and (look at) the ripeness thereof. Behold! In these things there are Signs for people who believe.” (Quran 6: 99). This process of producing grain, fruits and trees was an unknown secret hidden deep in the thylakoids of the chloroplasts that cannot be seen with the naked eye and which were only discovered by botanists after prolonged research. Only after methods of precise scientific investigation were available that scientist of today confirm that in the plant there is a green substance and that it is this substance that produces carbohydrates that constitute the basic matter for producing all types of fruit, trees and vegetation. But yet the Qur’an confirmed this fourteen centuries ago and was conveyed by an illiterate Prophet who lived in a desert environment among an illiterate nation at a time when no equipment of scientific research was available.

Fingerprint: The emphasis on fingerprints has a very special meaning. This is because shapes and details on everyone’s fingerprint are unique to each individual. Every person who is alive or who has ever lived in this world has a set of unique fingerprints. Furthermore, even identical twins having the very same DNA sequence have their own set of fingerprints. “Yes, We are able to put together in perfect order the very tips of his fingers.” (Qur’an, 75:4). What is important is that this feature of fingerprints was only discovered in the late 19th century. Before then, people regarded fingerprints as ordinary curves without any specific importance or meaning. However in the Qur’an, Allah points to the fingertips, which did not attract anyone’s attention at that time, and calls our attention to their importance. This importance has only been fully understood in our day.

The Function of Mountains: “He cast firmly embedded mountains on the earth so that it would not move under you and rivers and pathways so that hopefully you will be guided.” (Qur’an, 31:10) “Have We not made the earth as a bed and the mountains its pegs” (Qur’an, 78:6-7). The two verses state that mountains perform the function of preventing shocks in the Earth. This fact was not known by anyone at the time the Qur’an was revealed. It was, in fact, brought to light only recently, as a result of the findings of modern geological research. Formerly, it was thought that mountains were merely protrusions rising above the surface of the Earth. However, scientists realized that this was not actually the case, and that those parts known as the mountain root extended down as far as 10-15 times their own height. With these features, mountains play a similar role to a nail or peg firmly holding down a tent. For example, Mount Everest, the summit of which stands approximately 9 km above the surface of the Earth, has a root deeper than 125 km.24

The Sun Will Eventually Expire: “And the Sun runs to its resting place. That is the decree of the Almighty, the All-Knowing.” (Quran: Surah Ya Sin, 38) “He makes night merge into day and day merge into night, and He has made the Sun and Moon subservient, each one running until a specified time. That is Allah, your Lord. The Kingdom is His. Those you call on besides Him have no power over even the smallest speck.” (Quran: Surah Fatir, 13). The Sun has been emitting heat for around 5 billion years as a result of the constant chemical reactions taking place on its surface. At a moment determined by Allah in the future, these reactions will eventually come to an end, and the Sun will lose all its energy and finally go out. In that context, the above verses may be a reference to the Sun’s energy one day coming to an end. Scientists have only recently unraveled the structure of the Sun and discovered what goes on inside it and now agree that the Sun will come to an end. Before that, nobody knew how the Sun obtained its energy or how it emitted heat and light. The way that such a giant mass of energy would one day consume all its energy and expire was revealed 1400 years ago in the Qur’an shows the presence of a sublime knowledge. That knowledge belongs to our Lord, Whose knowledge enfolds all things.

The Miracle of Iron: “And We also sent down iron in which there lies great force and which has many uses for mankind…” (Qur’an, 57:25). This verse implies a very significant scientific miracle. Because, modern astronomical findings have disclosed that the iron found in our world has come from giant stars in outer space. Not only the iron on earth, but also the iron in the entire Solar System, comes from outer space, since the temperature in the Sun is inadequate for the formation of iron. The sun has a surface temperature of 6,000 degrees Celsius, and a core temperature of approximately 20 million degrees. Iron can only be produced in much larger stars than the Sun, where the temperature reaches a few hundred million degrees. When the amount of iron exceeds a certain level in a star, the star can no longer accommodate it, and it eventually explodes in what is called a “nova” or a “supernova.” These explosions make it possible for iron to be given off into space.

Figs and Olives: “I swear by the fig and the olive.” (Qur’an, 95:1) As we have seen, a great many scientists today think that an olive oil-based diet constitutes the ideal nutritional model. It is stated that on account of these properties, olives and olive oil should be the fundamental constituents of every meal in one’s daily nutrition programme. The benefits of the olive plant, emphasized by Allah in many verses of the Qur’an, have been discovered in parallel to the advances made by medical science. Figs have a higher fibre level than any other fruit or vegetable. One single dried fig provides two grams of fibre: 20% of the daily recommended intake. Research over the last fifteen years or so has revealed that the fiber in plant foods is very important for the regular functioning of the digestive system. Despite being one of the oldest fruits known to man, the fig-described as “nature’s most nearly perfect fruit” by the California Fig Advisory Board has been rediscovered by food producers. The nutritional value of this fruit and its health benefits have led to its acquiring a whole new importance. From the point of view of human health, the nutritional value of the fig and olives was only established with the advance of medicine and technology. This is another indication that the Qur’an is indisputably the Word of Allah, the Omniscient.

Fish – A Valuable Source of Nutrition: “It is He Who made the sea subservient to you so that you can eat fresh flesh from it…” (Qur’an, 16:14), “Anything you catch in the sea is lawful for you, and all food from it, for your enjoyment and that of travelers…” (Qur’an, 5:96). It has only been possible to reveal the health benefits of fish by a great many scientists working in well-equipped research laboratories. The fact that such a valuable source of nutrition is indicated in the Qur’an, and especially that it is described as a fatigue eliminator in Surat al-Kahf, is nothing short of awe-inspiring. All the benefits provided by fish are a great blessing given us by our Lord. As with all foods, it is Allah, the Lord of the Worlds, Who has created the superior structure in fish for our benefit.

How the Process of Photosynthesis Begins in the Morning: “And [I swear] by the night when it draws in, and by the dawn when it breathes in.” (Qur’an, 81:17-18). The productivity of photosynthesis is measured by the level of oxygen output. The greatest point is in the morning, when the Sun’s rays are most concentrated. At dawn, the leaves begin to sweat and photosynthesis increases accordingly. In the afternoon, however, the opposite applies; in other words, photosynthesis slows down, and respiration increases because as the temperature rises perspiration also increases. At night, as the temperature falls, perspiration declines and the plant rests. The term “when it breathes in” particularly emphasizes the way that the production of oxygen begins in the morning, and that the greatest levels of oxygen, essential for respiration, are given off at that time. The importance of the phenomena is also emphasized by the way that Allah swears upon it. The way that Allah indicates the action of photosynthesis, among the most important discoveries of the 20th century, in this verse, is another of the scientific miracles of the Qur’an.

The Meeting of the Two Seas: “He has let loose the two seas, converging together, with a barrier between them they do not break through.” (Qur’an, 55:19-20). This property of the seas, that is, that they meet and yet do not intermix, has only very recently been discovered by oceanographers. Because of the physical force called “surface tension,” the waters of neighboring seas do not mix. Caused by the difference in the density of their waters, surface tension prevents them from mingling with one another, just as if a thin wall were between them. It is interesting that, during a period when there was little knowledge of physics, and of surface tension, or oceanography, this truth was revealed in the Qur’an.

The Voyage to the Moon: “And [I swear by] the moon when it is full, you will mount up stage by stage! What is the matter with them, that they have no faith” (Qur’an, 84:18-20). Indeed, the astronauts’ spacecraft pass through each layer of the atmosphere one by one, and then begin to pass through the Moon’s gravitational field. Thus, the Moon is reached by moving through individual layers. In addition, the swearing by the Moon by ALLAH, further strengthens this emphasis, meaning that the verse may well be a sign that humanity will travel to the Moon. These are just some of the many hundreds of verses in the Quran which are simply inspirational and divine. In order to appreciate the scientific miracles contained in the Qur’an, we must understand the level of scientific knowledge which existed at the time when this holy book was revealed. When one understands the context in which the Qur’an was revealed, one can understand more clearly how extraordinary the book of Islam actually is.

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The Life of Prophet Mohammed: Prophet Mohammed (PBUH) is considered the greatest and the most influential man in world history. We present this article as a humble introduction to our beloved Prophet.

Biographical Sketch of the Prophet (PBUH): Our Prophet Muhammad (PBUH) was the son of ‘Abdullah bin ‘Abdul-Muttalib bin Hashim bins ‘Abd Manaf. His genealogy goes to ‘Adnan in the 21st stage of his generation and ‘Adnan is the descendent of Isma’il (in the 40th stage. Isma’il (PBUH) was the eldest son of Ibrahim, the friend of Allah. The Prophet (PBUH) was born at Makkah on the 9th Rabi-ul-Awwal. His father had died before he was born. His mother passed away when he was six years old. Her name was Aminah. Her lineage merges with the Prophet’s paternal side three generations earlier. When the Prophet (PBUH) was eight years two months and ten days old, his grandfather breathed his last. Abu Talib, who was his father’s own brother, became his guardian. In the thirteenth year of his life, he proceeded on a journey to Syria with his uncle but he came back from the onward journey. When he became an adult, he was engaged in trade for some time. When he was 25 years old, he married Khadijah. Then he devoted his time either in prayers to Allah or to the welfare of the people. In the same year, a dispute arose over the construction of the Kaaba. All men made him an arbitrator as he was considered truthful and trustworthy among the people of the place.

First Nine Years of the Prophethood: When he was forty years and one-day old, revelation dawned upon him that he was the Messenger of Allah. Khadijah (wife), Ali Murtuda, (cousin aged 10 years), Abu Bakr Siddiq (friend), and Zaid bin Harithah (his slave) soon accepted his Faith. On the instructions of Abu Bakr Siddiq, Uthman Ghani, Abdur-Rahman bin ‘Auf, Sa’d bin Abi Waqqas, Talhah and Zubair accepted Islam. Abu Ubaidah, Abu Salamah, Arqam, ‘Uthman bin Maz’un, ‘Abdullah bin Mas’ud, Ubaidah bin Al-Harith, Sa’id bin Zaid, Yasir, ‘Ammar and Bilal embraced Islam after them. Among the women, Khadijah and Umm-ul-Fadl (the wife of Abbas) accepted Islam after the Prophet’s daughters. Thereafter Asma’ (Abu Bakr Siddiq’s) daughter) and then Fatimah, (Umar Farooq’s sister) entered into the fold of Islam. For three years, the Prophet (PBUH) silently preached Islam. Then he openly began to propagate the teachings of his religion. He conveyed his messages to people wherever he saw them sitting or standing in groups. The inhabitants of Makkah then began to persecute the Muslims. They had a grievance that Muslims did not worship idols at all. The Muslims suffered great ordeal for two years. Then being sick of them, they decided to migrate from Makkah.

Migration of the Muslims: In the fifth year of the declaration of prophethood, ‘Uthman Ghani was the first person to leave his hearth and home for Habash (Ethiopia) with his wife Ruqaiyyah, the second daughter of the Prophet. The Prophet (PBUH) announced that ‘Uthman was the first person to migrate for the cause of Allah after Prophet Lut (PBUH). Five women and twelve men also accompanied him till he reached the seacoast. Thereafter many Muslims followed him in the migration to Habash. Among them was also Ja’far Taiyyar who was the own brother of Ali Murtuda. In the sixth year of prophethood, Hamzah (the Prophet’s uncle) and three days later ‘Umar Farooq embraced Islam. Muslims used to say their prayers in hiding till then, but afterward, they were openly praying in the Kaaba. In the seventh year of prophethood, the Quraish solemnly decided not to entertain any relationship or establish contacts with the Muslims. They also severed relations and contacts with the Hashimites as they could not keep themselves aloof from the Prophet (PBUH). Sha’b Abi Talib in view of the persecution and ill-treatment, the Prophet (PBUH) and the Hashimi tribe kept themselves into a valley, called ‘Sha’b Abi Talib’. Enemies did not allow eatables to be taken into the place; children, being starved, wept piteously and their cries were heard in the town nearby. Some persons who were kind and compassionate would bring something secretly during the night for them to eat. In spite of these difficult situations, the Prophet (PBUH) kept on preaching the principles of the true religion regularly.

10th Year of Prophethood: The Prophet (PBUH) went to Ta’if to lecture on Islam. Whenever he stood to address, the people used to throw stones and injure him so badly that he would not be able to take out his shoes as blood would have clotted in them. Once, he received so many assaults that he fell unconscious. Zaid bin Harithah who accompanied him picked him away from the village. When he sprinkled water over his face, he came into sense. The Prophet (PBUH) left the place and declared that if these people did not accept Islam, their descendants would certainly embrace the religion. After eight years, all the people living in Ta’if reverted to Islam.

11th Year of Prophethood: The Prophet (PBUH) preached the message of Islam to those who passed along the ways. One day, he heard the voices of people, while they were talking, he moved towards them. Six men from Al-Madinah were staying there. The Prophet (PBUH) delivered a lecture and taught them the principles of Islam and they accepted Islam.

12th Year of Prophethood: When he was 51 years and 5 months old, he achieved Mi’raj (the Ascension) on the 27th day of Rajab. It was made compulsory for Muslims to observe their prayers five times a day. Earlier, the prayers of the morning and evening were observed. During the Hajj season, 18 persons from Al-Madinah came to Makkah and they embraced Islam on the Prophet’s instructions. He also sent Mus’ab bin ‘Umair to Al-Madinah to preach the religion of Islam. In this holy area, Islam spread rapidly. By the lectures of Mus’ab, the people belonging to Banu Najjar and Banu Ashhal tribes and other clans accepted Islam within a period of one year.

13th Year of Prophethood Two women and 71 men came from Al-Madinah and reverted to Islam and requested the Prophet (PBUH) to visit Al-Madinah. He agreed to go and stay at Al-Madinah. They also declared to remain firm on the path of Islam and to obey and support the Prophet (PBUH). When the polytheists of Makkah came to know that Islam was spreading outside Makkah as well, they decided to assassinate the Prophet (PBUH). One night they surrounded the Prophet’s house but he came out safely from the besieged house.

The Hijrah (Emigration) to Al-Madinah: Coming out of his house, the Prophet (PBUH) stayed three days and nights in the cave of Thaur. Abu Bakr Siddiq (was also with him. They came out of the cave on the 1st Rabi-ul-Awwal of 1st AH on Monday. Two camels were ready for transport. On the first camel the Prophet (PBUH) and Siddiq rode, and on the second were ‘Amir bin Fahirah – the slave of Abu Bakr Siddiq (and a man conversant with the routes. And they moved towards Al-Madinah. When the enemies came to know of the departure of the Prophet (PBUH), they announced big rewards for the one who could intercept him or cut off his head and bring it to them. Many people pursued him for the sake of reward but only two persons reached them. One was Malik bin Suraqah, who returned after begging pardon of him for his guilt, and the other was Buraidah Aslami with 70 riders who reverted to Islam soon after seeing his noble face and listening to the verses of the Qur’an, and the Prophet (PBUH) proceeded onward with them.

1st Year of Hijrah:

1. As soon as the Prophet (PBUH) reached Al-Madinah, he got a mosque constructed for prayers. The walls were made of mud and the roofs were laid with date leafy stalks.
2. Till then there were only two compulsory Rak’at (units of prayer) for the noon, afternoon and night prayers; but here onwards, four Rak’at were made compulsory for these three times prayers.
3. Agreements were reached with the Jews and the adjoining tribes for peace and friendliness.
4. Bonds of brotherhood developed between Muhajireen (the emigrant Muslims) of Makkah and those of Al-Madinah, called Ansar (helpers). The followers of the same religion loved the Makkans more than their brothers and permitted them to share in their properties on equal terms.

2nd Year of Hijrah:

1. Regular calls for the prayer began to be observed.
2. Under Allah’s instructions, they now faced the Ka’bah during prayers. Till then, they used to face Bait-ul- Maqdis (Jerusalem) in prayers.
3. Fasting in the month of Ramadan was made compulsory.
4. Battle of Badr.

First Nine Years of the Prophethood:

1. Regular calls for the prayer began to be observed.
2. Under Allah’s instructions, they now faced the Ka’bah during prayers. Till then, they used to face Bait-ul- Maqdis (Jerusalem) in prayers.
3. Fasting in the month of Ramadan was made compulsory.
4. Battle of Badr.

3rd Year of Hijrah:

1. Zakat was made compulsory, i.e., every rich Muslim was enjoined to separate 1/40th of his wealth every year for distribution among the poor.
2. Battle of Uhud.

4th Year of Hijrah: Wine and alcohol was strictly forbidden.

5th Year of Hijrah:

1. Woman were enjoined upon to observe Hijab (veil).
2. Battle of Khandaq.
3. Battle of Khaibar

6th Year of Hijrah: The Prophet (PBUH) proceeded towards Makkah for ‘Umrah, but he was stopped to move forward by the Quraish, 14 miles away from Makkah. The Prophet (PBUH) halted there, and during his stay there, an agreement with the Quraish was reached on the following points:

1. Peace be maintained for ten years, travel and transactions should be freely operated. Every tribe is allowed to join hands with the Muslims or the Quraish.
2. The Muslims were allowed to offer their prayers in the Ka’bah the following year.
3. If a person from the Quraish reverts to Islam and reaches the Prophet (PBUH), he or she be sent back to Quraish, but if a Muslim gives up Islam and goes to Quraish, he would not be sent back. On this point the Muslims were perturbed but the Prophet (PBUH) gladly accepted this condition as well. The Quraish thought that no person would revert to Islam in view of this condition. But when the agreement was being drafted, Abu Jandal, son of Suhail (who came to negotiate for the agreement from the Makkans) reached there. He was already a Muslim but he was kept in confinement by the tribe. Getting an opportunity, he had fled there. Iron chains were still in his feet. Suhail demanded to hand over his son Abu Jandal according to the terms of the agreement. The Muslims refused to act upon the terms of the agreement as it was not signed by them up till then. Suhail then got agitated and said that they would not enter into an agreement. The Prophet (PBUH) handed over Abu Jandal to them. They then put him again into confinement. He then began to teach the basic principles of Islam in the jail and by this means 300 people embraced Islam within a year at Makkah itself. Everyone who has some sense can understand from this fact how the sincerity of the Prophet (PBUH) and the charms of his religion were captivating hearts that (difficulties like) separation from near and dear ones, distances from native land, fear of sufferings and rigorous imprisonment could not deter people from accepting Islam.

Delegations to the Emperors: In the year 6 AH, the Prophet (PBUH) sent delegates to important emperors of his time and appealed them to accept Islam. Their names are mentioned here:

1. The king of Habash (Ethiopia), Ashamah Najashi (Negus) accepted Islam under the impact of the letter written by the Prophet (PBUH).
2. The king of Bahrain named Mundhir reverted to Islam. His subjects in large numbers also followed suit.
3. Jaifer, the king of Oman, and his brother embraced Islam.
4. Khosro (Chosroes) was the king of Iran. He tore the letter of the Prophet (PBUH) and asked the ruler of Yemen to send him the Prophet (PBUH) as a captive. The ruler’s name was Bazan. He gathered correct information about the Prophet (PBUH), and embraced Islam. His subjects also followed him.
5. The king of Alexandria was Muqawqas who did not accept Islam, but he sent costly gifts for the Prophet (PBUH).
6. The ruler of Syria was Harith who did not accept the religion of Islam.
7. Haudha was the ruler of Yamamah. He did not embrace Islam.
8. The king of Rome was Hirqil (Heraclius) who first of all gathered information about the Prophet (PBUH). Then he advised his courtiers to accept the faith of Islam but they did not agree to his proposal and were ready to revolt. So the ruler did not accept the Faith lest he should lose his throne. The king collected information about the Prophet (PBUH) by issuing orders to present before him anyone coming from Makkah to Syria. Abu Sufyan was found and was presented to the ruler along with some other men. Abu Sufyan had several skirmishes with the Prophet (PBUH) and he was his strong critic. Abu Sufyan says that he was brought to the town of Elia. The court was full of important royal officers and Hirqil was sitting wearing his crown. He asked his interpreter to ask who was close in kinship to the man who was pronouncing as Prophet (PBUH). Abu Sufyan: I am his kin. Hirqil: What is the nature of kinship? Abu Sufyan: He is my cousin. And I say so because none in the caravan except me is the descendant of Abd Manaf. Hirqil: Call him to come in front and get his colleagues stand beside him. I shall ask him some questions. Direct colleagues to point out when Abu Sufyan told a lie. Abu Sufyan said that he would have said many things but he did not as he was afraid of being contradicted by his colleagues. Hirqil: What is his lineage? Abu Sufyan: He comes of a good family. Hirqil: Did anyone make a claim like this before? Abu Sufyan: No. Hirqil: Did any one allege him to be a liar? Abu Sufyan: No. Hirqil: Was any one of his forefathers a king? Abu Sufyan: No. Hirqil: Who is accepting his religion, the rich or the poor? Abu Sufyan: The poor. Hirqil: Are his followers increasing or decreasing? Abu Sufyan: They are increasing. Hirqil: Do his followers retract in disgust? Abu Sufyan: No. Hirqil: Does he break pledges? Abu Sufyan: No, but an agreement has been recently reached between us, and I hope he would deviate from the agreed terms. Abu Sufyan said that he could not say anything beyond this against the Prophet (PBUH) lest his companions might contradict. Hirqil: Did you have skirmishes with him? Abu Sufyan: Yes. Hirqil: What was the result? Abu Sufyan: Sometimes he won and sometimes we did. Hirqil: What is his message? Abu Sufyan: He asks us to worship only one God and attribute no partners to Him in this respect. He also says not to worship idols or deities of ancestors. He directs us to offer prayers and give alms. He also exhorts us to be pious and God-fearing, observant of promises and trustworthy. The letter of the Messenger (PBUH) to the chief of Bahrain Mundhir bin Sawi inviting him to embrace Islam. The king then asked his interpreter to explain to him (Abu Sufyan): “You say that he is of a good lineage. Prophets are always of good lineage. You also admit that none had made such claims earlier. Had this been the case, I would have concluded that he was also following them. You admit that none had made any allegation against him of telling a lie before his declaration of being a Prophet. So it is not possible that he is telling a lie about God when he has not behaved as such in human dealings. You also admit that none among his ancestors was a ruler. Had it been so, there could have been a case for pretension to acquire a kingdom. You again admit that the poor and destitute are entering upon his religious kingdom. And history speaks that only such people are first attracted to Prophets. You also agree that the Muslims are increasing in number. This indicates the impact of Faith which goes on progressing till it is perfected. You also admit that none retract from his Faith. This is the proof of the efficacy of Faith which once grounded in the heart, does not recoil. You agree that he never breaks his promises. Undoubtedly Prophets are made of such stuff. You say that there had been battles between you and him, and sometimes you won and sometimes he had won. Prophets, too, are put to such tests but ultimately victory is theirs. You told that he asks people to worship none but only one God. He also forbids idol worship or paying respect to other deities. He asks to offer prayers and be truthful, pious and trustworthy. These are doubtless the ways of the Prophets.” The king further added that he knew that a Prophet was about to appear but he never thought he would emerge from Arabia. He (Hirqil) further said: “See, if your statements are true, he would sweep this country as well where I am reigning today. I long to be with him and wash his feet.” After 6th H, many other important chiefs embraced Islam. They first heard about Islam. They inquired about it and accepted the religion of Islam when they were satisfied and convinced about its truthfulness.

7th Year of Hijrah

1. Thamamah, the ruler of Najd embraced Islam in 7 H.
2. Jablah, the king of Ghassan also embraced Islam in 7 H.
3. Farwah bin ‘Amr Khuza’i. He was sent as governor of Syria by Hirqil. When the king heard that Farwah had reverted to Islam (in 7 AH), he called him and asked him to give up his new faith but he did not yield to his order. The king then sent him to jail. Despite this he remained firm in his belief. He was then sent to the gallows. In spite of this confinement and his suffering he thanked Allah that he was dying for the cause of Islam.
4. Khalid bin Walid.
5. ‘Uthman bin Abu Talhah.
6. Amr bin ‘Aas was the famous chief of Makkah. He came to Al-Madinah and embraced Islam in 8 AH.
7. ‘Ikrimah, the son of Abu Jahl, who was the great enemy of Islam, embraced Islam in 8 AH.
8. ‘Adi was an important man of his area. He was the son of the great Hatim Ta’i. He was brave. He accepted Islam in 9 AH.
9. Ukaidir, the ruler of Daumat-al-Jandal, embraced Islam in 9 AH.
10. Dhial-Kala’ was the ruler of Ta’if, and a portion of the Yemen and Himyar Tribes. He was worshipped as god. When he became a Muslim, he left the kingdom and lived unknown. He accepted this religion in 9th AH

The Tribes Embrace Islam: Besides kings and rulers, the great tribes of Arabia too accepted Islam out of love and admiration and came to Al-Madinah from afar to pay respects to the Prophet (PBUH). The details are worth study in the book titled ‘Rahmatul-lil-‘Alameen.’

8th Year of Hijrah:

1. Makkah was conquered this year wherefrom the Prophet (PBUH) was forced by the polytheists to emigrate and where it was difficult for the poor Muslims to stay without fear and where it was fraught with danger to discuss Islam. That year the Ka’bah was cleared of 260 idols. Now this place began to be used for the worship of one God for which this was constructed four thousand years ago.
2. Battle of Hunain was also fought this year.

9th Year of Hijrah

1. This year Hajj was made obligatory for the Muslims. Abu Bakr was made the leader of the pilgrims, and several hundred Muslims performed Hajj. At the stance of Prophet Muhammad (PBUH), ‘Ali Murtuda ( made this declaration that in future no polytheist would enter the Ka’bah, no male or female would go undressed round its precincts, and the promises with those who had broken pledges would not be respected. 3. Battle of Tabuk was also held this year.

10th Year of Hijrah: The Prophet (PBUH) performed the Hajj. In this holy pilgrimage, one lakh and 44 thousand Muslims participated. On this occasion, the Prophet (PBUH) explained all the principles of Islam. He did away with the rituals and polytheism of the early Ignorance Period. He bade farewell to the community of his followers.

11th Year of Hijrah: The Prophet (PBUH) conveyed the Message of Allah to all for 23 years and 5 days and showed the right path of Allah, and passed away from this mundane world at the age of 63 years and 5 days, on 12th Rabi-ul-Awwal, on Monday. “We are for Allah and undoubtedly we all return to Him.”

Address to The People: One month before his death, the Prophet (PBUH) called all the Muslims to assemble and addressed them: “May Allah protect you and keep you in peace and tranquility, help you and raise your status, keep you under His Protection and save you from upheavals and secure your religion for you! Exhort you to be pious and honest and fearful of Allah. I hand over you to Allah. I now make you my representative on the earth. I make you fear Allah’s perdition. Hope you would see that people realize this. You should try that disobedience, pride and haughtiness do not spread among people and areas. The Hereafter is for those who are not proud and vain. Hereafter is good for those who are pious. I do foresee that you will be masters of great kingdoms. I do not think that you will turn infidels but I fear lest you might perish like other nations of the world if you fall into worldliness and wickedness.” Some days before his departure from this world, he again called the Muslims and gave certain instructions about the Ansar (helpers) and Muhajireen (emigrants). He then asked people to demand if he owed to anyone. One person stood up and said that he paid three dirhams to a poor man at his direction but these were not returned to him. The Prophet (PBUH) paid him instantly. Then he fervently prayed to Allah for the good of many people. During his ailment, he also asked people to behave sincerely and humanely with male and female slaves and give them proper and adequate food and clothes and treat them gently. During the agonies of death, he uttered: “Prayer, prayer (Salat), slave women rights.” The last word that he spelt out looking towards the sky was this “Allah is the Greatest Colleague.”    

His Family:

Uncles: The Prophet (PBUH) had nine uncles; out of them only Hamzah and ‘Abbas embraced Islam. Abu Talib was devoted to the Prophet (PBUH) and was his supporter. Aunts: Six were his (paternal) aunts among whom Safiyah reverted to Islam. Wvies: Every wife of the Prophet (PBUH) bears the surname of Umm-ul-Mu’mineen (the Mother of the believers). They are listed here:

1. Umm-ul-Mu’mineen Khadijatul-Kubra: She is the first wife of the Prophet. Perceiving honesty, integrity and blissfulness in him, she herself proposed to him. Except Ibrahim, all children were born to her. The Prophet (PBUH) always recalled her truthfulness and friendliness even after her death.
2. Umm-ul-Mu’mineen Saudah: She embraced Islam along with her husband, Sakran. Her mother also accepted Islam. Then all the three emigrated to Habash (Abyssinia). Her husband died there. The Prophet (PBUH) married her in the 10th year of his Prophethood after the death of Khadijatul-Kubra.
3. Umm-ul-Mu’mineen Aishah: She was the daughter of Abu Bakr Siddiq. Abu Bakr helped the Prophet (PBUH) with all his might and means in such a way that the Prophet (PBUH) used to say that he repaid all, but only Allah would repay for the services rendered by Abu Bakr to him. By the Order of Allah, the Prophet (PBUH) married her daughter. The marriage took place at Makkah while the consummation of the marriage took place in Al-Madinah Al-Munnawwarah in 2 H. She was learned enough to solve the intricate problems for the Companions of the Prophet (PBUH) who sought her help. Two thousand two hundred and ten Ahadith are related to her.
4. Umm-ul-Mu’mineen Hafsah: She was the daughter of Umar Farooq. She had emigrated to Habash with her first husband and then to Al-Madinah. Her husband was wounded in the battle of Uhud and died of it. The Prophet (PBUH) married Hafsah in 3 AH. She was greatly religious minded and devoted lady.
5. Umm-ul-Mu’mineen Zainab bint Khuzaimah: She was first married to Tufail bin Harith and then to ‘Ubaidah bin Harith. They were both Prophet’s own cousins. Then she was married to ‘Abdullah bin Jahsh who was Prophet’s paternal aunt’s son. He was martyred in the battle of Uhud. The Prophet (PBUH) married her in 4 H. She lived only three months after the marriage. She helped the poor and destitute so much that she was generally known as Umm-ul-Masakin (the mother of the poor and deserving).
6. Umm-ul-Mu’mineen Umm Salamah: She was first married to Abu Salamah ‘Abd bin Al-Asad who was Prophet’s cousin and foster brother. She emigrated to Habash with her husband and then to Al-Madinah and in her journey from Makkah to Al-Madinah she travelled alone. Abu Salamah was wounded in the battle of Uhud and that led to his death. He left four orphans. The Prophet (PBUH) pitied upon them and married her in 4 H.
7. Umm-ul-Mu’mineen Zainab bint Jahsh: She was the cousin (the daughter of paternal aunt) of the Prophet (PBUH). The Prophet (PBUH), through his efforts, got her married to Zaid (who was set free as a slave. But she could not carry on well with her husband and she was forsaken although the Prophet (PBUH) tried to persuade him not to do so. For her disgrace and trouble, she was favoured by Allah as she came into matrimonial alliance with the Prophet (PBUH) in 5 H. Critics say that the Prophet (PBUH) saw her one day suddenly. So he got married to her after separating matrimonial relationship with an adopted son. But they do not take the following facts into account: Zainab was Prophet’s cousin (daughter of his paternal aunt) and she was brought up in the family and her face was not new and unknown.Her first marriage with Zaid was made possible by the efforts of the Prophet (PBUH) himself. Adoption of a child is not permitted in Islam.
8. Umm-ul-Mu’mineen Juwairiyah: She was made a prisoner in a battle and she came under the custody of Thabit bin Qais as his booty. He was twenty years old. A price was fixed for her and she could be free if the price fixed for her was paid. So she came to the Prophet (PBUH) for some donation. She also declared that she had embraced Islam. The Prophet (PBUH) paid the whole amount and she was then liberated. The Prophet expressed his desire to enter into matrimonial alliance with her in order to avoid payments for other prisoners. When the army came to know that the prisoner was now a relative of the Prophet (PBUH), all the prisoners were released. By this gesture the Prophet (PBUH) saved more than a hundred of people becoming slaves and attendants. The marriage took place in 6 AH.
9. Umm-ul-Mu’mineen Umm Habibah: She was the daughter of Abu Sufyan (. She reverted to Islam when her father was fighting against the Prophet (PBUH). She faced many troubles for the cause of Islam. Then she emigrated to Habash with her husband where her husband renounced his Faith and the devoted lady who had left her parents, family, tribe and house for the sake of Islam was left alone. In a strange land the support she had enjoyed from her husband was denied to her because of his change of Faith. The Prophet (PBUH) married her in 7 AH in view of her fortitude and deplorable plight. The ceremony was performed in Habash (Abyssinia) so that her ordeal might come to an end soon.
10. Umm-ul-Mu’mineen Safiyyah: She was the daughter of Huyai bin Akhtab bin Shu’bah, the grand child of Prophet Harun (. Her mother’s name was Barrah bint Samwal. She was twice married earlier. She had a noble descent from the Jews tribes Banu Quraizah and Banu Nadir. She was captivated in the battle of Khaibar. The Prophet (PBUH) manumitted her and married her in Jumada-al-Ukhra, 7th H. She was 17 years of age at the time of the marriage. One day, the Prophet (PBUH) noticed that she was weeping. On asking she told the Prophet (PBUH) that she heard that Hafsah, the wife of the Prophet (PBUH) considered her inferior than her as she had her lineage with the Prophet (PBUH). The Prophet said that she should have told Hafsah that as her father is Prophet Harun (PBUH), her uncle is Prophet Musa (PBUH), and her husband is Prophet Muhammad (PBUH), how she can be superior to her. Safiyyah died in the month of Ramadan, 50 H.
11. Umm-ul-Mu’mineen Maimunah: She was twice married earlier. Her one sister was married to ‘Abbas, one to Hamzah, and one to Ja’far Taiyyar and another was the mother of Khalid bin Walid. The Prophet’s uncle ‘Abbas talked about her and he married her at the instance of his uncle in 7 H. All these marriages were performed before the revelation of the verse that restricts marriage beyond four, and this has been permitted only on the condition that justice and equality would be accorded to them all. Slaves: There were twelve slaves but they were all set free. Women slaves were three. Umm Aiman was one of them who had been his nursemaid. The Prophet (PBUH) respected her much. Sons: Qasim, ‘Abdullah and Ibrahim were his sons. All died in their childhood. Daughters: His daughters were four: (1) Zainab whos, husband was Abul-‘Aas bin Rabi’. (2) Ruqaiyyah. Her husband was Uthman Ghani (3) Umm Kulthum, who was also married to Uthman Ghani (Umm Kulthum was married to him after the death of Ruqaiyyah). (4) Fatimah whose husband was ‘Ali Murtuda. Hasan and Husain were her sons.

Attributes and Manners of the Prophet (PBUH): The Prophet (PBUH) used to say that he was sent as a Prophet to the world to present an ideal of good deeds and lofty character. Someone asked Aishah about the Prophet’s manners. She said that his manners were the manners prescribed by the Qur’an. She later clarified that a tree is recognized by the taste of its fruits. Similarly, a man is known by his manners and knowledge. From the Qur’an you can know about the nature and manners of the Prophet (PBUH). The Noble Qur’an has designated him Rahmatul-lil-‘Alameen (the blessing for the worlds), and the history of the times reveals that he was truly a symbol of Divine mercy. A Hadith elucidates the character of the Prophet (PBUH) in the following words: He is the epitome of good manners. He gives good tidings to the believers and warnings to disbelievers. He gives shelter to strangers. He is the slave of Allah and is His Messenger. He leaves everything to Him. He is gentle in manners and talks. His voice is never shrill. Evils done to him are not retaliated. He is busy in modifying and elevating the lives of the people and leveling the path of religion. He has a task to preach and establish the Oneness of Allah. His teachings impart insight and develop understanding, and the ignorant is made aware of the realities of life and the world. He is adorned with all the qualities and good manners. He is a man of good deeds and virtues. His conscience is pure and clean and symbolic of piety. His words are replete with wisdom. Truthfulness and friendliness are his nature. He is forgiving and obliging. Justice is his hallmark. Truthfulness is his religion and guidance is his leader. His religion is Islam and his name is Ahmad. He guides where darkness is spread; he instructs where ignorance prevails. He uplifts those who are infamous, and encourages those who are depressed and unknown in the society. He endeavors to bring richness and plenty where scarcity and want reign. It was by virtue of his presence that Allah’s Grace had brought about unity and love in place of dissension and strives, and created affections and fellowship in hearts that were river apart, and united into a single bond diverse clans and tribes with heterogeneous interests. His Ummah (community) is the best Ummah. The people are led to right directions. It is his prime task which he performs intelligently.

Patience and Fortitude:

1. The inhabitants of Ta’if once stoned and wounded the Prophet (PBUH) and he fell unconscious. Angels wanted to destroy the village if they were permitted to, but they were prevented by him from doing so as he hoped that their descendants, if not they, would embrace Islam.
2. A Jew was to be paid his due. The day for the payment was yet to come. He caught hold of the collar of the Prophet (PBUH) and asked for payment of his loan. Upon this ‘Umar Farooq (was infuriated and wanted to kill him. The Prophet (PBUH) intervened and advised him to tell him (the Prophet) to repay splendidly and teach him (the Jew) to demand his due in a good manner. The Prophet (PBUH) then smilingly told the Jew that the appointed day was yet to come.
3. A rustic pulled from behind the cloth sheet of the Prophet (PBUH). His neck became red. When he turned towards him, the poor man asked for help as he was poor and deserving. The Prophet (PBUH) ordered a camel load of barley and dates to be given to him.

Respect and Courtesy:

4. He never stretched his legs while sitting among people.
5. He did not allow people to stand paying respects.
6. Whenever a person held his hands, he never tried to remove them.
7. He never interrupted anybody during talks.
8. While riding, he did not allow anyone to follow him on foot. He either gave him a lift or asked him to return. Abu Hurairah says: One day the Prophet (PBUH) was going on a mule without a pad-saddle. I met him. He asked me to ride. Catching hold of the Prophet (PBUH) I tried to sit behind him in vain. I dropped him down in my efforts to mount. The Prophet (PBUH) was again on the animal’s back and asked me to ride. I again failed and dropped him the second time. The Prophet (PBUH) asked me third time to attempt. I expressed my inability to do so and said: “I do not want to drop you anymore.”

Generosity and Munificence: He never rejected the demand of a deserving person. He was always ready to help all. If he had nothing to give, he apologized to the needy persons. One person came and made a demand. The Prophet (PBUH) said that he was not in a position to help him. He directed him to go to the market and borrow on his behalf. ‘Umar Farooq (said that Allah did not give him such trying moments. The Prophet (PBUH) kept silent. A man in the company said that it is blissful to donate in the Name of Allah. The Prophet (PBUH) was greatly pleased with it.

Modesty and Bashfulness Abu Sa’id Khudri (says that the Prophet (PBUH) was more modest and bashful than a veil observing girl.

1. He bore hardship while performing his tasks but did not ask for other’s help because of his modest behavior.
2. If he noticed a person doing ignoble work he addressed no comments directly to him but prevented people in general terms from doing such works.

  Virtuous Deeds:

1. The voluntary prayer he used to observe unnoticed and unknown so that his followers might not undergo the difficulty of heavy prayers.
2. He chose the easy path in all matters.
3. He did not permit backbiting. He never wanted to nurture bias and prejudice against any person.
4. He gave sermons sparingly lest people might be disgusted with him.
5. Many a time it so happened that he prayed the whole night for the good of his people (Ummah) and wept bitterly.

Kindness:

1. The Prophet (PBUH) used to say that the believers are his friends but all men deserved his grace of attention.
2. A woman was taken prisoner in a battle and was brought to the Prophet (PBUH). She told him that she was the daughter of his nursemaid. The Prophet (PBUH) removed his cloth sheet from his person and spread it out for her.
3. The Makkans put hardships and obstacles to the Prophet (PBUH) and his followers and forced them to leave Makkah. Numerous true Muslims were killed as they worshipped Allah. When Makkah was taken over, the Prophet (PBUH) addressed them and condoned all their guilt¼s.

Justice and Moderation:

1. In a dispute between two persons, the Prophet (PBUH) adjudicated and he was kind and merciful in cases where he was a party.
2. A Makkan woman named Fatimah committed a theft. When people brought the recommendation of Usamah bin Zaid who was dear to the Prophet (PBUH). He told them that no recommendation was valid for Divine punishments. He further said that his daughter Fatimah would have the same punishment if she had committed this guilt.
3. The Prophet (PBUH) advocated for moderation. His words are well-known that ‘moderation is called virtue.’ He instructs us to be moderate.

Truthfulness and Trust:

1. Truth and trustworthiness of the Prophet (PBUH) was admitted by his bitter critics as well.
2. He was well-known to his countrymen for his truthfulness and trustworthiness from his boyhood.
3. One day Abu Jahl said to the Prophet (PBUH): “I don’t think that you are a liar but I do not get interested in your religion.”
4. The night the Prophet (PBUH) left his house for Al-Madinah, the enemies had made all arrangements for his assassination. But he allowed his dear cousin ‘Ali to stay that night and come after paying off all the deposits kept with him as a trustee.

Purity and Chastity:

1. The Prophet (PBUH) said that storytelling was in vogue at Makkah. He was also fond of listening to stories. He was ten years old. He departed from home for this purpose. On the way, he sat down to take rest and soon he fell asleep. He woke up when the sun rose.
2. Another incident relates to the same age as the Prophet (PBUH). There was a marriage function somewhere. Women were singing and playing on drums. He set out to watch the function. On the way, he slept till it was morning.
3. He says that he never even thought of any evil activity except the above mentioned acts.

Devotion:

1. The Prophet (PBUH) prayed that he should remain hungry one day and fed the other day so that he could pray with all his might in the state of hunger and express his thanks to Allah when satisfied.
2. Aishah says that the members of the Prophet’s family lived on dates and water for a month or two and the hearth remained cold during the period.
3. Aishah says that the bed of the Prophet (PBUH) at her house was filled with leafy stalks of palms.
4. Hafsah says that in her house the Prophet’s bed was made of sackcloth. It was folded twice and spread out. Once it was made fourfold. Upon this the Prophet (PBUH) forbade her to do so as it became soft.
5. Ibn ‘Auf says that during his life the Prophet (PBUH) did not eat to his satisfaction even loaves of bread made of barley flour.
6. In the last night, the Prophet (PBUH) passed in this world, oil was procured on credit from a neighbor for the lamp.
7. After the Prophet’s death, it was found that his armor was lying in a Jew’s house. It was mortgaged for food grains.
8. The Prophet (PBUH) directed the members of his family for devotion and prayer as he was used to. His daughter, Fatimah showed her hands bearing boils as a result of grinding flour and burns caused by a hot oven and asked for a maid-servant. Upon this, the Prophet (PBUH) told her to pray to Allah and ignore the sufferings of the world.
9. The Prophet (PBUH) prayed to Allah to give his people as much as they could keep their body and soul together.
10. These forms of devotion were voluntary. There was no compulsion for them.

Prayers:

1. He stood in voluntary prayers so long that his legs swelled. His Companions wondered why the Prophet (PBUH) should suffer such troubles as he was innocent and pure. Upon this, he said that why he should not offer his thanks to Allah for His mercy and kindness.
2. He would lay in prostration for such a long time that he was taken to be dead by the people close to him.
3. During supplications, his chest surged and swirled like a cauldron.
4. Having read the verses of blessings he sought benediction, and after reading the verses of affliction he trembled.
5. He fasted regularly for several days but forbade others to observe those fasts.

General Behavior:

1. The Prophet (PBUH) used to meet all cheerfully.
2. He brought up orphans and helped widows.
3. He loved the poor and deserving persons and used to sit with them.
4. He could sit on the bare ground without making any distinction for himself.
5. He used to care for the slaves and attendants in their ailments.
6. If a Muslim died in debt, his loan was paid from the treasury and then he was buried
7. If a sincere person breathed his last, he participated in the funeral rites.
8. Hypocrites displayed impertinence in his presence and supported his enemies but the Prophet (PBUH) never took revenge on them.
9. Once Christians from Najran came there. He allowed them to offer their prayer according to their beliefs in the mosque.
10. Once in a jungle people were slaughtering a goat. One person was ready to slaughter and clean and the other was prepared to cut the meat into pieces and the third man was willing to cook it. The Prophet (PBUH) then decided to bring logs of wood. But they all requested him not to take the trouble but he said that he did not want to remain idle.

Compassion and Forgiving:

1. Hamzah bin ‘Abdul-Muttalib (, the dear uncle of the Prophet (PBUH), was treacherously slain by Wahshi, a slave of Abu Sufyan’s wife, Hindah. He mutilated his nose and ears. The liver of the martyred Hamzah was carved out and chewed on the battlefield. Despite this Prophet (PBUH) forgave him when he asked for it.
2. Habbar struck Zainab, the eldest daughter of the Prophet (PBUH), with a spear and she fell from the camel-litter and aborted and she died from it. The Prophet pardoned him when he asked for it.
3. Once the Prophet (PBUH) was sleeping under a tree and his sword was hanging on the branch of a tree. His enemy came and took the sword and impertinently awakened the Prophet (PBUH) and asked him who would save him. The Prophet (PBUH) instantly replied that Allah would take care of him. He became unconscious and fell down and his sword dropped from his hand. The Prophet (PBUH) picked up the sword and asked him who could save him. Then he was astounded. He then asked the man to go as revenge he never cherished.
4. The Prophet (PBUH) did away with the issues that were the causes of battles during the early years of Ignorance (Jahiliyyah). He also declared to abandon the claims for compensation for murder done to his family. Loans given by his uncle were also remitted by him.

The Prophet’s Teachings: There is a large corpus of the Prophet’s ideas and thoughts, instructions and teachings, beliefs and morals, manners and principles. The greatness and glory of Islam rest upon these ideals. Only a portion of it is listed here.  

Purity of Self:

1. Wise is he who regards himself small, and performs deeds that are useful after death; foolish is he who is dictated by his self and expectant of Allah’s grace and mercy.
2. Brave is the man who controls his self, not the one who demolishes his adversary.
3. Contentment is a treasure that is never empty.
4. To give up the inessential is highly religious.
5. Advice is a trust and wrong instruction is a breach of trust.
6. To give up evil or wickedness is also a charity.
7. Virtue lies in modesty.
8. Health and comforts are the blessings not available to all.
9. Moderation in expenditure is equal to half income. (Spending with sense is as good as half of income).
10. Prudence is but wisdom. 11. Religious is the one who keeps promises. 12. Wisdom is the greatest wealth. 13. Eloquence is the charm of man. 14. Ignorance is the greatest limitation. 15. Religious is one who is trustworthy. 16. Love is not as effective as good manners. 17. Humility elevates one’s position. 18. Alms-giving does not lead to diminution of wealth. 19. Don’t scoff at your brother lest you might meet the like situation. 20. Bad manners spoil good qualities as vinegar spoils honey.

Obedience to Parents:

1. Allah is pleased when the parents are pleased. Allah is displeased when the parents are displeased.
2. Of all the deeds performed, offering of prayers on time is the best, and then the second in importance is obedience to parents.
3. The greatest sin is polytheism, and disobedience to parents, and then giving false evidences and telling lies.

  Behavior with Relatives: Rahm (kinship) is derived from Rahman. The man who maintains bonds of kinship is close to Allah and one who severs relation from one’s kin is forsaken by Allah.

Bringing Up of Daughters:

1. One who trains and educates 3 or 2 daughters or sisters out of fear of Allah will go to Paradise (even if the number is one).
2. Bringing up of daughters is a test; one who passes the test will be safe from Hell.

Bringing Up of Orphans: One who brings up orphans will remain with me (the Prophet (PBUH)) like the two fingers of a hand.

Obedience to Kings:

1. The king should be obeyed on the earth.
2. If a slave happens to be a ruler, his obedience is compulsory for you.
3. The kingdom is lost not through disbelief but through tyranny.

Kindness: One who is not merciful and kind cannot claim mercy upon him.

Evils of Beggary:

1. One who begs is rather collecting fire (of Hell) for oneself whether it is small or much.
2. The worst is the man who begs in the Name of Allah and still gets nothing. Don’t beg from men for Allah’s sake. It is better to demand from Allah Himself.

Cooperation

1. Those that are not kind to the young and do not respect the elders do not belong to us.
2. Be kind to people on the earth and Allah will be Merciful in heaven.
3. A true Muslim is like a mirror for others. Point out weakness in a brother if you find it in him.
4. In friendliness and sympathy take lessons from the wall where bricks strengthen one another.
5. To meet cheerfully, to talk about virtues and prevent people from vices and villainy, to show the right path to those who have lost the way, to lead weak-sighted persons on the way, to remove thorns, stones, and bones from paths and to draw water from wells for others, are all deeds of virtue.
6. To greet and feed the poor and to say prayers alone at night are the good signs of Islam.
7. Only courteous men will be close and dear to me on the Day of Judgement. I shall be disgusted and distant from those who are not well-behaved. I am also sick of those who talk nonsense and discuss things irresponsibly and are proud.
8. To live comfortable is not pride. It is to degrade the people and to reject the truth.
9. Love all; in it is half wisdom. 10. Don’t say to behave well only when others behave well and to do mischief if others do mischief rather try to oblige those who behave well with you and do not create mischief if they do likewise.

The Greatness of Learning

1. One who seeks knowledge finds the road to Paradise easier.
2. As long as you are in search of knowledge, you are in the path of Allah.
3. Quest for learning is atonement for past sins.
4. A taste for research is half learning.
5. Learning is greater than devotion and prayer in importance.
6. Knowledge and wisdom are your lost treasures; seek them where you find.
7. He who conceals his knowledge will be reined with fire.
8. Nothing in the world is better than the getting together of knowledge and patience.

Treatment with Slaves, Women Servants and Attendants:

1. Slaves and women slaves are like your brothers. Allah has kept them under your supervision. Equal treatment be given to them in food and clothing. They should not be asked to bear more than their strength and capacity. In difficult tasks they should be rendered assistance and support.
2. To liberate slaves or women slaves is to get liberated from Hell.
3. A person asked the Prophet (PBUH) how many times an attendant should be pardoned. He said that this should be allowed seventy times in a day. The letter of the Messenger (PBUH) to the chief of Bahrain Mundhir bin Sawi inviting him to embrace Islam. By the Name of Allah, the Most Gracious, the Most Merciful. From Muhammad, Allah’ Messenger (PBUH) to Mundhir bin Sawi. Peace be on you. I praise Allah with you; there is no true god except Him. I testify that none has the right to be worshipped except Allah and Muhammad is His Messenger and slave. After that: I remind you of Allah the Exalted: Whoever takes admonition, he takes it for himself, whoever obeys my messengers and follows their command, obeys me. Whoever has sincerity with them is sincere with me. My messengers have highly praised your behaviour. I have accepted your recommendation regarding you people. So whoever becomes a Muslim, leave him on his own. I have pardoned those people who have committed sins, you also pardon them. As for as you will be right, we will not dissolve you from your duty. And whoever remains on Jewism or Magianism, he should pay protection tax. Muhammad the Messenger of Allah.

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40 Hadith Qudsi (Sayings) Of The Prophet Muhammed (PBUH): Hadith Qudsi are the sayings of the Prophet Muhammad (Peace and Blessings of Allah be upon him) as revealed to him by the Almighty Allah. Hadith Qudsi (or Sacred Hadith) are so named because, unlike the majority of Hadith which are Prophetic Hadith, their authority (Sanad) is traced back not to the Prophet but to the Almighty. Among the many definitions given by the early scholars to Sacred Hadith is that of as-Sayyid ash-Sharif al-Jurjani (died in 816 A.H.) in his lexicon At-Tarifat where he says: “A Sacred Hadith is, as to the meaning, from Allah the Almighty; as to the wording, it is from the messenger of Allah (PBUH). It is that which Allah the Almighty has communicated to His Prophet through revelation or in dream, and he, peace be upon him, has communicated it in his own words. Thus Qur’an is superior to it because, besides being revealed, it is His wording.”

Hadith Qudsi 1: On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said: When Allah decreed the Creation He pledged Himself by writing in His book which is laid down with Him: My mercy prevails over my wrath. It was related by Muslim (also by al-Bukhari, an-Nasa’i and Ibn Majah).

Hadith Qudsi 2: On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said: Allah Almighty has said: The son of Adam denied Me and he had no right to do so. And he reviled Me and he had no right to do so. As for his denying Me, it is his saying: He will not remake me as He made me at first (1) – and the initial creation [of him] is no easier for Me than remaking him. As for his reviling Me, it is his saying: Allah has taken to Himself a son, while I am the One, the Everlasting Refuge. I begot not nor was I begotten, and there is none comparable to Me. (1) i.e., bring me back to life after death. It was related by al-Bukhari (also by an-Nasa’i).

Hadith Qudsi 5: On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said: Allah (glorified and exalted be He) said: I am so self-sufficient that I am in no need of having an associate. Thus he who does an action for someone else’s sake as well as Mine will have that action renounced by Me to him whom he associated with Me. It was related by Muslim (also by Ibn Majah).

Hadith Qudsi 6: On the authority of Abu Hurayrah (may Allah be pleased with him), who said: I heard the Messenger of Allah (PBUH) say: The first of people against whom judgment will be pronounced on the Day of Resurrection will be a man who died a martyr. He will be brought and Allah will make known to him His favours and he will recognize them. [ The Almighty] will say: And what did you do about them? He will say: I fought for you until I died a martyr. He will say: You have lied – you did but fight that it might be said [of you]: He is courageous. And so it was said. Then he will be ordered to be dragged along on his face until he is cast into Hell-fire. [Another] will be a man who has studied [religious] knowledge and has taught it and who used to recite the Quran. He will be brought and Allah will make known to his favours and he will recognize them. [The Almighty] will say: And what did you do about them? He will say: I studied [religious] knowledge and I taught it and I recited the Quran for Your sake. He will say: You have lied – you did but study [religious] knowledge that it might be said [of you]: He is learned. And you recited the Quran that it might be said [of you]: He is a reciter. And so it was said. Then he will be ordered to be dragged along on his face until he is cast into Hell-fire. [Another] will be a man whom Allah had made rich and to whom He had given all kinds of wealth. He will be brought and Allah will make known to his favours and he will recognize them. [The Almighty] will say: And what did you do about them? He will say: I left no path [untrodden] in which You like money to be spent without spending in it for Your sake. He will say: You have lied – you did but do so that it might be said [of you]: He is open-handed. And so it was said. Then he will be ordered to be dragged along on his face until he is cast into Hell-fire. It was related by Muslim (also by at-Tirmidhi and an-Nasa’i).

Hadith Qudsi 7: On the authority of Uqbah ibn Amir (may Allah be pleased with him), who said: I heard the messenger of Allah (PBUH) say: Your Lord delights at a shepherd who, on the peak of a mountain crag, gives the call to prayer and prays. Then Allah (glorified and exalted be He) say: Look at this servant of Mine, he gives the call to prayer and performs the prayers; he is in awe of Me. I have forgiven My servant [his sins] and have admitted him to Paradise. It was related by an-Nasa’i with a good chain of authorities.

Hadith Qudsi 8: On the authority of Abu Hurayrah (may Allah be pleased with him) from the Prophet (PBUH), who said: A prayer performed by someone who has not recited the Essence of the Quran (1) during it is deficient (and he repeated the word three times), incomplete. Someone said to Abu Hurayrah: [Even though] we are behind the imam? (2) He said: Recite it to yourself, for I have heard the Prophet (may the blessings and peace of Allah be up on him) say: Allah (mighty and sublime be He), had said: I have divided prayer between Myself and My servant into two halves, and My servant shall have what he has asked for. When the servant says: Al-hamdu lillahi rabbi l-alamin (3), Allah (mighty and sublime be He) says: My servant has praised Me. And when he says: Ar-rahmani r-rahim (4), Allah (mighty and sublime be He) says: My servant has extolled Me, and when he says: Maliki yawmi d-din (5), Allah says: My servant has glorified Me – and on one occasion He said: My servant has submitted to My power. And when he says: Iyyaka na budu wa iyyaka nasta in (6), He says: This is between Me and My servant, and My servant shall have what he has asked for. And when he says: Ihdina s-sirata l- mustaqim, siratal ladhina an amta alayhim ghayril-maghdubi alayhim wa la d-dallin (7), He says: This is for My servant, and My servant shall have what he has asked for. (1) Surat al-Fatihah, the first surah (chapter) of the Qur’an. (2) i.e. standing behind the imam (leader) listening to him reciting al-Fatihah. (3) “Praise be to Allah, Lord of the Worlds.” (4) “The Merciful, the Compassionate”. (5) “Master of the Day of Judgement”. (6) “It is You we worship and it is You we ask for help”. (7) “Guide us to the straight path, the path of those upon whom You have bestowed favors, not of those against whom You are angry, nor of those who are astray”. It was related by Muslim (also by Malik, at-Tirmidhi, Abu-Dawud, an-Nasa’i and Ibn Majah).

Hadith Qudsi 9: On the authority of Abu Harayrah (may Allah be pleased with him) from the Prophet (PBUH), who said: Allah (mighty and sublime be He) says: The fist of his actions for which a servant of Allah will be held accountable on the Day of Resurrection will be his prayers. If they are in order, then he will have prospered and succeeded: and if they are wanting, then he will have failed and lost. If there is something defective in his obligatory prayers, the Lord (glorified and exalted be He) will say: See if My servant has any supererogatory prayers with which may be completed that which was defective in his obligatory prayers. Then the rest of his actions will be judged in like fashion. It was related by at-Tirmidhi (also by Abu Dawud, an-Nasa’i, Ibn Majah and Ahmad).

Hadith Qudsi 10: On the authority of Abu Harayrah (may Allah be pleased with him) from the Prophet (PBUH), who said: Allah (mighty and sublime be He) says: Fasting is Mine and it I who give reward for it. [A man] gives up his sexual passion, his food and his drink for my sake. Fasting is like a shield, and he who fasts has two joys: a joy when he breaks his fast and a joy when he meets his Lord. The change in the breath of the mouth of him who fasts is better in Allah’s estimation than the smell of musk. It was related by al-Bukhari (also by Muslim, Malik, at-Tirmidhi, an-Nasa’i and Ibn Majah).

Hadith Qudsi 11: On the authority of Abu Harayrah (may Allah be pleased with him) from the Prophet (PBUH), who said: Allah (mighty and sublime be He) said: Spend (on charity), O son of Adam, and I shall spend on you. It was related by al-Bukhari (also by Muslim).

Hadith Qudsi 13: On the authority of Adiyy ibn Hatim (may Allah be pleased with him), who said: I was with the Messenger of Allah (may the blessings and peace of Allah be upon him) and there came to him two men: one of them was complaining of penury (being very poor), while the other was complaining of brigandry (robbery). The Messenger of Allah (may the blessings and peace of Allah be upon him) said: As for brigandry, it will be but a short time before a caravan will [be able to] go out of Mecca without a guard. As for penury, the Hour (Day of Judgement) will not arrive before one of you takes his charity around without finding anyone to accept it from him. Then (1) one of you will surely stand before Allah, there being no screed between Him and him, nor an interpreter to translate for him. Then He will say to him: Did I not bring you wealth? And he will say: Yes. Then He will say: Did I not send to you a messenger? And he will say: Yes. And he will look to his right and will see nothing but Hell-fire, then he will look to his left and will see nothing but Hell-fire, so let each of you protect himself against Hell-fire, be it with even half a date – and if he finds it not, then with a kind word. (1) i.e. at the time of the Hour. It was related by al-Bukhari.

Hadith Qudsi 14: On the authority of Abu Harayrah (may Allah be pleased with him) from the Prophet (PBUH), who said: Allah (glorified and exalted be He) has supernumerary angels who rove about seeking out gatherings in which Allah’s name is being invoked: they sit with them and fold their wings round each other, filling that which is between them and between the lowest heaven. When [the people in the gathering] depart, [the angels] ascend and rise up to heaven. He (the Prophet PBUH.) said: Then Allah (mighty and sublime be He) asks them – [though] He is most knowing about them: From where have you come? And they say: We have come from some servants of Yours on Earth: they were glorifying You (Subhanallah), exalting you (Allahu akbar), witnessing that there is no god but You (La ilaha illa llah), praising You (Al-Hamdu lillah), and asking [favours] of You. He says: And what do they ask of Me? They say: They ask of You Your Paradise. He says: And have they seen My Paradise? They say: No, O Lord. He says: And how would it be were they to have seen My Paradise! They say: And they ask protection of You. He says: From what do they ask protection of Me? They say: From Your Hell-fire, O Lord. He says: And have they seen My Hell-fire? They say: NO. He says: And how would it be were they to have seen My Hell-fire: They say: And they ask for Your forgiveness. He (the Prophet PBUH) said: Then He says: I have forgiven them and I have bestowed upon them what they have asked for, and I have granted them sanctuary from that from which they asked protection. He (the Prophet PBUH) said: They say: O Lord, among them is So-and-so, a much sinning servant, who was merely passing by and sat down with them. He (the Prophet PBUH) said: And He says: And to him [too] I have given forgiveness: he who sits with such people shall not suffer. It was related by Muslim (also by al-Bukhari, at-Tirmidhi, and an-Nasa’i).

Hadith Qudsi 15: On the authority of Abu Harayrah (may Allah be pleased with him), who said that the Prophet (PBUH) said: Allah the Almighty said: I am as My servant thinks I am (1). I am with him when he makes mention of Me. If he makes mention of Me to himself, I make mention of him to Myself; and if he makes mention of Me in an assembly, I make mention of him in an assemble better than it. And if he draws near to Me an arm’s length, I draw near to him a fathom’s length. And if he comes to Me walking, I go to him at speed. (1) Another possible rendering of the Arabic is: “I am as My servant expects Me to be”. The meaning is that forgiveness and acceptance of repentance by the Almighty is subject to His servant truly believing that He is forgiving and merciful. However, not to accompany such belief with right action would be to mock the Almighty. It was related by al-Bukhari (also by Muslim, at-Tirmidhi and Ibn-Majah).

Hadith Qudsi 16: On the authority of son of Abbas (may Allah be pleased with them both), from the Messenger of Allah (PBUH), among the sayings he related from his Lord (glorified and exalted be He) is that He said: Allah has written down the good deeds and the bad ones. Then He explained it [by saying that] he who has intended a good deed and has not done it, Allah writes it down with Himself as a full good deed, but if he has intended it and has done it, Allah writes it down with Himself as from ten good deeds to seven hundred times, or many times over. But if he has intended a bad deed and has not done it, Allah writes it down with Himself as a full good deed, but if he has intended it and has done it, Allah writes it down as one bad deed. It was related by al-Bukhari and Muslim.

Hadith Qudsi 17: On the authority of Abu Dharr al-Ghifari (may Allah be pleased with him) from the Prophet (PBUH) is that among the sayings he relates from his Lord (may He be glorified) is that He said: O My servants, I have forbidden oppression for Myself and have made it forbidden amongst you, so do not oppress one another. O My servants, all of you are astray except for those I have guided, so seek guidance of Me and I shall guide you, O My servants, all of you are hungry except for those I have fed, so seek food of Me and I shall feed you. O My servants, all of you are naked except for those I have clothed, so seek clothing of Me and I shall clothe you. O My servants, you sin by night and by day, and I forgive all sins, so seek forgiveness of Me and I shall forgive you. O My servants, you will not attain harming Me so as to harm Me, and will not attain benefitting Me so as to benefit Me. O My servants, were the first of you and the last of you, the human of you and the jinn of you to be as pious as the most pious heart of any one man of you, that would not increase My kingdom in anything. O My servants, were the first of you and the last of you, the human of you and the jinn of you to be as wicked as the most wicked heart of any one man of you, that would not decrease My kingdom in anything. O My servants, were the first of you and the last of you, the human of you and the jinn of you to rise up in one place and make a request of Me, and were I to give everyone what he requested, that would not decrease what I have, any more that a needle decreases the sea if put into it. O My servants, it is but your deeds that I reckon up for you and then recompense you for, so let him finds good praise Allah and let him who finds other that blame no one but himself. It was related by Muslim (also by at-Tirmidhi and Ibn Majah).

Hadith Qudsi 18: On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said: Allah (mighty and sublime be He) will say on the Day of Resurrection: O son of Adam, I fell ill and you visited Me not. He will say: O Lord, and how should I visit You when You are the Lord of the worlds? He will say: Did you not know that My servant So-and-so had fallen ill and you visited him not? Did you not know that had you visited him you would have found Me with him? O son of Adam, I asked you for food and you fed Me not. He will say: O Lord, and how should I feed You when You are the Lord of the worlds? He will say: Did you not know that My servant So-and-so asked you for food and you fed him not? Did you not know that had you fed him you would surely have found that (the reward for doing so) with Me? O son of Adam, I asked you to give Me to drink and you gave Me not to drink. He will say: O Lord, how should I give You to drink when You are the Lord of the worlds? He will say: My servant So-and-so asked you to give him to drink and you gave him not to drink. Had you given him to drink you would have surely found that with Me. It was related by Muslim.

Qudsi 19: On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said: Allah (mighty and sublime be He) said: Pride is my cloak and greatness My robe, and he who competes with Me in respect of either of them I shall cast into Hell-fire. It was related by Abu Dawud (also by Ibn Majah and Ahmad) with sound chains of authority. This Hadith also appears in Muslim in another version.

Hadith Qudsi 20: On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said: The gates of Paradise will be opened on Mondays and on Thursdays, and every servant [of Allah] who associates nothing with Allah will be forgiven, except for the man who has a grudge against his brother. [About them] it will be said: Delay these two until they are reconciled; delay these two until they are reconciled. It was related by Muslim (also by Malik and Abu Dawud).

Hadith Qudsi 21: On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said that Allah the Almighty said: There are three (1) whose adversary I shall be on the Day of Resurrection: a man who has given his word by Me and has broken it; a man who has sold a free man (2) and has consumed the price; and a man who has hired a workman, has exacted his due in full from him and has not given him his wage. (1) i.e. types of men. (2) i.e. a man who has made a slave of another and has sold him. It was related by al-Bukhari (also by Ibn Majah and Ahmad ibn Hanbal).

Hadith Qudsi 22: On the authority of Abu Sa’id (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said: Let not any one of you belittle himself. They said: O Messenger of Allah, how can any one of us belittle himself? He said: He finds a matter concerning Allah about which he should say something, and he does not say [it], so Allah (mighty and sublime be He) says to him on the Day of Resurrection: What prevented you from saying something about such-and-such and such-and-such? He says: [It was] out of fear of people. Then He says: Rather it is I whom you should more properly fear. It was related by Ibn Majah with a sound chain of authorities.

Hadith Qudsi 23: On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said: Allah will say on the Day of Resurrection: Where are those who love one another through My glory? Today I shall give them shade in My shade, it being a day when there is no shade but My shade. It was related by al-Bukhari (also by Malik).  

Hadith Qudsi 24: On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said: If Allah has loved a servant [of His] He calls Gabriel (on whom be peace) and says: I love So-and-so, therefore love him. He (the Prophet PBUH) said: So Gabriel loves him. Then he (Gabriel) calls out in heaven, saying: Allah loves So-and-so, therefore love him. And the inhabitants of heaven love him. He (the Prophet PBUH) said: Then acceptance is established for him on earth. And if Allah has abhorred a servant [of His], He calls Gabriel and says: I abhor So-and-so, therefore abhor him. So Gabriel abhors him. Then Gabriel calls out to the inhabitants of heaven: Allah abhors So-and-so, therefore abhor him. He (the Prophet PBUH) said: So they abhor him, and abhorrence is established for him on earth. It was related by Muslim (also by al-Bukhari, Malik, and at-Tirmidhi).

Hadith Qudsi 25: On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said: Allah (mighty and sublime be He) said: Whosoever shows enmity to someone devoted to Me, I shall be at war with him. My servant draws not near to Me with anything more loved by Me than the religious duties I have enjoined upon him, and My servant continues to draw near to Me with supererogatory works so that I shall love him. When I love him I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes and his foot with which he walks. Were he to ask [something] of Me, I would surely give it to him, and were he to ask Me for refuge, I would surely grant him it. I do not hesitate about anything as much as I hesitate about [seizing] the soul of My faithful servant: he hates death and I hate hurting him. It was related by al-Bukhari. Hadith Qudsi 26: On the authority of Abu Umamah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said: Allah (mighty and sublime be He) said: Truly of those devoted to Me the one I most favour is a believer who is of meagre means and much given to prayer, who has been particular in the worship of his Lord and has obeyed Him inwardly (1), who was obscure among people and not pointed our, and whose sustenance was just sufficient to provide for him yet he bore this patiently. Then the Prophet (PBUH) rapped his hand and said: Death will have come early to him, his mourners will have been few, his estate scant. (1) i.e. he has not been ostentatious in his obedience. It was related by at-Tirmidhi (also by Ahmad ibn Hanbal and Ibn Majah). Its chain of authorities is sound.

Hadith Qudsi 27: On the authority of Masruq, who said: We asked Abdullah (i.e. Ibn Masud) about this verse: And do not regard those who have been killed in the cause of Allah as dead, rather are they alive with their Lord, being provided for (Quran Chapter 3 Verse 169). He said: We asked about that and the Prophet (PBUH) said: Their souls are in the insides of green birds having lanterns suspended from the Throne, roaming freely in Paradise where they please, then taking shelter in those lanterns. So their Lord cast a glance at them (1) and said: Do you wish for anything? They said: What shall we wish for when we roam freely in Paradise where we please? And thus did He do to them three times. When they say that they would not be spared from being asked [again], they said: O Lord, we would like for You to put back our souls into our bodies so that we might fight for Your sake once again. And when He saw that they were not in need of anything they were let be. (1) i.e. at those who had been killed in the cause of Allah. It was related by Muslim (also by at-Tirmidhi, an-Nasa’i and Ibn Majah).

Hadith Qudsi 28: On the authority of Jundub ibn Abdullah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said: There was amongst those before you a man who had a wound. He was in [such] anguish that he took a knife and made with it a cut in his hand, and the blood did not cease to flow till he died. Allah the Almighty said: My servant has himself forestalled Me; I have forbidden him Paradise. It was related by al-Bukhari.

Hadith Qudsi 29: On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said: Allah (mighty and sublime be He) says: My faithful servant’s reward from Me, if I have taken to Me his best friend from amongst the inhabitants of the world and he has then borne it patiently for My sake, shall be nothing less than Paradise. It was related by al-Bukhari.

Hadith Qudsi 30: On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said: Allah (mighty and sublime be He) said: If My servant likes to meet Me, I like to meet him; and if he dislikes to meet Me, I dislike to meet him. Prophetic explanation of this Sacred Hadith: He who likes to meet Allah, Allah likes to meet him; and he who dislikes to meet Allah, Allah dislikes to meet him. Aishah (may Allah be pleased with her) said: O Prophet of Allah, is it because of the dislike of death, for all of us dislike death? The Prophet (PBUH) said: It is not so, but rather it is that when the believer is given news of Allah’s mercy, His approval and His Paradise, he likes to meet Allah and Allah likes to meet him; but when the unbeliever is given news of Allah’s punishment and His displeasure, he dislikes to meet Allah and Allah dislikes to meet him. It was related by al-Bukhari and Malik. The Prophetic version is related by Muslim.

Hadith Qudsi 31: On the authority of Jundub (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) related: A man said: By Allah, Allah will not forgive So-and-so. At this Allah the Almighty said: Who is he who swears by Me that I will not forgive So-and-so? Verily I have forgiven So-and-so and have nullified your [own good] deeds (1) (or as he said [it]). (1) A similar Hadith, which is given by Abu Dawud, indicates that the person referred to was a goldly man whose previous good deeds were brought to naught through presuming to declare that Allah would not forgive someone’s bad deeds. It was related by Muslim.

Hadith Qudsi 32: On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said: A man sinned greatly against himself, and when death came to him he charged his sons, saying: When I have died, burn me, then crush me and scatter [my ashes] into the sea, for, by Allah, if my Lord takes possession of me, He will punish me in a manner in which He has punished no one [else]. So they did that to him. Then He said to the earth: Produce what you have taken-and there he was! And He said to him: What induced you to do what you did? He said: Being afraid of You, O my Lord (or he said: Being frightened of You) and because of that He forgave him. It was related by Muslim (also by al-Bukhari, an-Nasa’i and Ibn Majah).

Hadith Qudsi 33: On the authority of Abu Hurayrah (may Allah be pleased with him) that the Prophet (PBUH), from among the things he reports from his Lord (mighty and sublime be He), is that he said: A servant [of Allah’s] committed a sin and said: O Allah, forgive me my sin. And He (glorified and exalted be He) said: My servant has committed a sin and has known that he has a Lord who forgives sins and punishes for them. Then he sinned again and said: O Lord, forgive me my sin. And He (glorified and exalted be He) said: My servant has committed a sin and has known that he has a Lord who forgives sins and punishes for them. Then he sinned again and said: O Lord, forgive me my sin. And He (glorified and exalted be He) said: My servant has committed a sin and has known that he has a Lord who forgives sins and punishes for sins. Do what you wish, for I have forgiven you. It was related by Muslim (also by al-Bukhari).

Hadith Qudsi 34: On the authority of Anas (may Allah be pleased with him), who said: I heard the Messenger of Allah (PBUH) say: Allah the Almighty said: O son of Adam, so long as you call upon Me and ask of Me, I shall forgive you for what you have done, and I shall not mind. O son of Adam, were your sins to reach the clouds of the sky and were you then to ask forgiveness of Me, I would forgive you. O son of Adam, were you to come to Me with sins nearly as great as the earth and were you then to face Me, ascribing no partner to Me, I would bring you forgiveness nearly as great at it. It was related by at-Tirmidhi (also by Ahmad ibn Hanbal). Its chain of authorities is sound.

Hadith Qudsi 35: On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said: Our Lord (glorified and exalted be He) descends each night to the earth’s sky when there remains the final third of the night, and He says: Who is saying a prayer to Me that I may answer it? Who is asking something of Me that I may give it him? Who is asking forgiveness of Me that I may forgive him? It was related by al-Bukhari (also by Muslim, Malik, at-Tirmidhi and Abu Dawud). In a version by Muslim the Hadith ends with the words: And thus He continues till [the light of] dawn shines.

Hadith Qudsi 36: On the authority of Anas (may Allah be pleased with him) from the Prophet (PBUH), who said: The believers will gather together on the Day of Resurrection and will say: Should we not ask [someone] to intercede for us with our Lord? So they will come to Adam and will say: You are the Father of mankind; Allah created you with His hand He made His angels bow down to you and He taught you the names of everything, so intercede for us with you Lord so that He may give us relief form this place where we are. And he will say: I am not in a position [to do that] – and he will mention his wrongdoing and will feel ashamed and will say: Go to Noah, for he is the first messenger that Allah sent to the inhabitants of the earth. So they will come to him and he will say: I am not in a position [to do that] – and he will mention his having requested something of his Lord about which he had no [proper] knowledge (Quran Chapter 11 Verses 45-46), and he will feel ashamed and will say: Go to the Friend of the Merciful (Abraham). So they will come to him and he will say: I am not in a position [to do that]. Go to Moses, a servant to whom Allah talked and to whom He gave the Torah. So they will come to him and he will say: I am not in a position [to do that] – and he will mention the talking of a life other that for a life (Quran Chapter 28 Verses 15-16), and he will feel ashamed in the sight of his Lord and will say: Go to Jesus, Allah’s servant and messenger, Allah’s word and spirit. So they will come to him and he will say: I am not in a position [to do that]. Go to Muhammad (may the blessings and peace of Allah be upon him), a servant to whom Allah has forgiven all his wrongdoing, past and future. So they will come to me and I shall set forth to ask permission to come to my Lord, and permission will be given, and when I shall see my Lord I shall prostrate myself. He will leave me thus for such time as it pleases Him, and then it will be said [to me]: Raise your head. Ask and it will be granted. Speak and it will be heard. Intercede and your intercession will be accepted. So I shall raise my head and praise Him with a form of praise that He will teach me. Then I shall intercede and HE will set me a limit [as to the number of people], so I shall admit them into Paradise. Then I shall return to Him, and when I shall see my Lord [I shall bow down] as before. Then I shall intercede and He will set me a limit [as to the number of people]. So I shall admit them into Paradise. Then I shall return for a third time, then a fourth, and I shall say: There remains in Hell-fire only those whom the Quran has confined and who must be there for eternity. There shall come out of Hell-fire he who has said: There is no god but Allah and who has in his heart goodness weighing a barley-corn; then there shall come out of Hell-fire he who has said: There is no god but Allah and who has in his heart goodness weighing a grain of wheat; then there shall come out of Hell-fire he who has said: There is no god but Allah and who has in his heart goodness weighing an atom. It was related by al-Bukhari (also by Muslim, at-Tirmidhi, and Ibn Majah).

Hadith Qudsi 37: On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said: Allah said: I have prepared for My righteous servants what no eye has seen and no ear has heard, nor has it occurred to human heart. Thus recite if you wish (1): And no soul knows what joy for them (the inhabitants of Paradise) has been kept hidden (Quran Chapter 32 Verse 17). (1) The words “Thus recite if you wish” are those of Abu Harayrah. It was related by al-Bukhari, Muslim, at-Tirmidhi and Ibn Majah.

Hadith Qudsi 38: On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said: When Allah created Paradise and Hell-fire, He sent Gabriel to Paradise, saying: Look at it and at what I have prepared therein for its inhabitants. The Prophet (PBUH) said: So he came to it and looked at it and at what Allah had prepared therein for its inhabitants. The Prophet (PBUH) said: So he returned to Him and said: By your glory, no one hears of it without entering it. So He ordered that it be encompassed by forms of hardship, and He said: Return to it and look at what I have prepared therein for its inhabitants. The Prophet (PBUH) said: So he returned to it and found that it was encompassed by forms of hardship (1). Then he returned to Him and said: By Your glory, I fear that no one will enter it. He said: Go to Hell-fire and look at it and what I have prepared therein for its inhabitants, and he found that it was in layers, one above the other. Then he returned to Him and said: By Your glory, no one who hears of it will enter it. So He ordered that it be encompassed by lusts. Then He said: Return to it. And he returned to it and said: By Your glory, I am frightened that no one will escape from entering it. (1) The Arabic word used here is “makarih”, the literal meaning of which is “things that are disliked”. In this context it refers to forms of religious discipline that man usually finds onerous. It was related by Tirmidhi, who said that it was a good and sound Hadith (also by Abu Dawud and an-Nasa’i).

Hadith Qudsi 39: On the authority of Abu Sa’id al-Khudri (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said: Paradise and Hell-fire disputed together, and Hell-fire said: In me are the mighty and the haughty. Paradise said: In me are the weak and the poor. So Allah judged between them, [saying]: You are Paradise, My mercy; through you I show mercy to those I wish. And you are Hell-fire, My punishment; through you I punish those I wish, and it is incumbent upon Me that each of you shall have its fill. It was related by Muslim (also by al-Bukhari and at-Tirmidhi).  

Hadith Qudsi 40: On the authority of Abu Sa’id al-Khudri (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said: Allah will say to the inhabitant of Paradise: O inhabitants of Paradise! They will say: O our Lord, we present ourselves and are at Your pleasure, and goodness rests in Your hands. Then He will say: Are you contented? And they will say: And how should we not be contented, O Lord, when You have given to us that which You have given to no one else of Your creation? Then He will say: Would not like Me to give you something better than that? And they will say: O Lord and what thing is better than that? And He will say: I shall cause My favour to descend upon you and thereafter shall never be displeased with you. It was related by al-Bukhari (also by Muslim and at-Tirmidhi).