OUR BELOVED NABI (Sallallaahu Alayhi Wasallam)
Ahmad Israr Kamal
Anas (Radiyallahu Anhu) reports: "Rasulullah (Sallallaahu Alayhi Wasallam) was neither tall nor was he short (he was of medium stature). In complexion, he was neither very white like lime, nor very dark, nor brown which results in darkness (he was illuminant, more luminous than even the full moon on the 14th night). The hair of Rasulullah (Sallallaahu Alayhi Wasallam) was neither very straight nor very curly (but slightly wavy). When he attained the age of forty, Allah Most High granted him Nubuwwah (prophethood). He lived for ten years in Makkah (see commentary) and in Madinah for ten years. He passed away at the age of sixty years. At that time there were not more than twenty white hair on his mubaarak head and beard"
Commentary
Sayyidina Rasulullah (Sallallaahu Alayhi Wasallam) was of a medium stature, but
slightly taller. This has been reported in a narration from Sayyidina Hind bint
Abi Haalah (Radhiallaahu Anha) and others. An objection may arise, that it is
stated in one hadith that when Sayyidina Rasulullah (Sallallaahu Alayhi Wasallam)
used to stand up in a group, he appeared to be the tallest among them. This was
not due to his height, but was a result of a mu'jizah (miracle). In the manner
that no one had reached a higher status than Sayyidina Rasulullah (Sallallaahu
Alayhi Wasallam) in 'Kamaalati Ma'nawiyyah', likewise in the'Surah Zaahiri'
(apparent appearance) no one could excel him.
It is stated in the hadith under discussion that Sayyidina Rasulullah (Sallallaahu Alayhi Wasallam) lived for ten years in Makkah Mukarramah after Nubuwwah (prophethood). For this reason it is stated that he attained the age of sixty years. This is contrary to what has been reported in the other ahaadith, where it is stated that Sayyidina Rasulullah (Sallallaahu Alayhi Wasallam) lived there for thirteen years and attained the age of sixty-three years. In some ahaadith it is stated that Sayyidina Rasulullah (Sallallaahu Alayhi Wasallam) attained the age of sixty -five years. Imaam Bukhaari (Rahmatullaahi Alayhi) says: "Most narrations show that Rasulullah (Sallallaahu Alayhi Wasallam) lived for sixty-three years." The Ulama have summed up these ahaadith in two ways. First, that Sayyidina Rasulullah (Sallallaahu Alayhi Wasallam) received Nubuwwah at the age of forty and risaalah three years thereafter, and after that he lived for ten years in Makkah Mukarramah. According to this, the three years between nubuwwah and risaalah have been omitted in the hadith under discussion. The second explanation is that frequently in calculating, fractions or small numbers are not included. For this reason Sayyidina Anas (Radhiallaahu Anhu) has only calculated in tens in his narration and omitted the units. In the hadith where the age of Sayyidina Rasulullah (Sallallaahu Alayhi Wasallam) is mentioned as sixty-five, the years of birth and death are included as separate years. In short, the content of all the ahaadith is the same. According to most authentic ahaadith, the age of Sayyidina Rasulullah (Sallallaahu Alayhi Wasallam) was sixty-three years, therefore all the other ahaadith will corroborate this.
THE DYNAMIC PERSONALITY OF RASULULLAH (Sallallaahu Alayhi Wasallam)
The Prophets (alayhimus salaam) came to an end with the arrival of the most powerful and dignified personality the world has ever known. Neither time nor the environment, nor the people had any hand in the making of the prophethood of the last of the prophets, Hadhrat Muhammad (Sallallaahu alayhi wasallam). The conditions and circumstances prevailing at that time were conducive rather for tyrants and despots, but not for the mission of a prophet. History provides proof of the prophethood of Rasulullah (Sallallaahu Alayhi Wasallam): people from far and near came to see for themselves the concept of the new reform. Many looked at his face for the first time and would exclaim:
"This is the face of a man of truth not that of a man of falsehood."
They immediately pledged allegiance there and then; others took back his words in their hearts, only to return later to embrace Islam.
The mission of Rasulullah (Sallallaahu Alayhi Wasallam) was not an innovation of his own. It was divine in nature, comprehensive in character and dynamic in its content. The secret of his selfless mission was his love and humility which broke down barriers, disarmed opponents, resolved tribal rivalries and removed prejudice. Rasulullah (Sallallaahu Alayhi Wasallam) did not work miracles to achieve his objective, but he worked what was more than a miracle: he overcame the heaviest of odds and achieved success, the like of which has no parallel in history: he founded Arabia. Within a short space of ten years after his migration from Makkah, he raised Arabia to become the "Kingdom of Heaven" on earth.
To understand the mission of Rasulullah (Sallallaahu Alayhi Wasallam) fully, we should examine his sublime qualities as indicated in "The Book without doubt".
His credentials: "Muhammad is Allah's messenger."(Al-Fath 29) "And We have sent you (Muhammad) as a messenger unto mankind." (Al-Nisaa 79)
His arrival was foretold: "And when Eesa son of Mary said: O Children of Israel I am the messenger of Allah unto you, confirming that which was (revealed) before me in the Torah, and bringing good tidings of a messenger who shall come after me, whose name is the Praised One. (Saff 6)
His status: "Muhammad is ...... the seal of the Prophets." (Ahzaab 40)
His character: "And indeed you are of an exalted standard of character." (Al-Qalam 4)
His conduct: "Verily you have in the messenger of Allah a good example of conduct." (Ahzaab 21)
His humanity and humility: "I am only a man like you ......." (Fussilaat 41:6)
"I am no bringer of a new doctrine ............... I am but an open and clear warner." (Ahqaaf 9)
His devotion to and anxiety for fellowmen: "Ardently anxious is he over you, full of concern, …………………… full of pity." (Taubah 128)
His universal love and affection: "We sent thee not but as a mercy for all creatures." (Al-Ambiyaa 107)
His duty: "I am commanded to worship Allah with sincere devotion." (Zumar 11)
His message: "It is revealed to me by inspirations that your God is one God: therefore take the straight path." (Fussilaat 6)
"There is no God save Him, the Beneficent, the Merciful." (Al-Baqarah 163)
"The believers are but a single brotherhood...." (Hujuraat 49:10)
His prayer: "...Our Creator! Condemn us not if we forget or fall into error, Our Creator! lay not on us such a burden like that which thou laid on those before us. O Creator! lay not on us a burden greater than we have strength to bear!
Pardon us, absolve us and have mercy on us! Thou, our Protector, and give us victory over the disbelieving folk." (Al-Baqarah 2:286)
His mission: "He had ordered for you that religion which He commanded to Nuh, and that which We commanded to Ibraheem, Musa and Eesa, saying: Establish the religion, and be not divided therein." (Shuraa 13)
The message of Rasulullah (Sallallaahu Alayhi Wasallam) aims to establish a balance between different aspects of human life. He said that everything in this world is created for you and you are created for the hereafter. Spiritual purity can only be achieved through submission to the Divine will and in fashioning one's life in accordance with the commandments of Allah Ta'ala. Rasulullah (Sallallaahu Alayhi Wasallam) was thus an inspiring example of Godly life, a model of virtue and goodness, a symbol of truth and a man for all mankind. His superiority compels us to send DUROOD and SALAAM to him as directed in the Holy Quran.
"O you believers! Send your blessings to him and salute him with all respect." (Ahzaab 56)
THE SIGNIFICANCE OF HIJRAH
A religion contains within itself entirely all that it needs for its later growth and development. The 'Hijrah' migration of the Prophet (Sallallaahu Alayhi Wasallam) and those of his Sahaaba (Radhiyallaahu nhum) who were 'the first to lead the way' from Makkah Mukarramah to Madinah Munawwarah in order to settle down there was not only an important event but a turning point in the history of Islam which evidently contributed to the progress and generation of Islamic heritage.
Undoubtedly the Hijrah took place according to Allah Almighty's Will; since the Prophet of Allah (Sallallaahu Alayhi Wasallam) would take no such step except under Allah's instructions in Whose Knowledge migration must have been the required course. In the eyes of the Muslims, the birth of the Prophet (Sallallaahu Alayhi Wasallam) and forty years later, the beginning of the revelation of the Noble Qur'an were two events of singular importance but the Prophet (Sallallaahu Alayhi Wasallam) signified neither of the events as the commencing epochs of a calendar reckoning. Before the Hijrah to Madinah Munawwarah, a number of companions of the Prophet (Sallallaahu Alayhi Wasallam) had migrated to Abyssinia and were there when the Hijrah took place. But the migration to Abyssinia too was not made the starting point of the Islamic calendar. Thus, after the Prophet (Sallallaahu Alayhi Wasallam) having signified the beginning of the calendrical reckoning from Hijrah (migration from Makkah to Madinah). The second Khalifah, Hazrath Umar (Radhiyallaahu nhu) made it compulsory for the dates to be inscribed on all official correspondence.
Basically
the Hijrah institutioned three important aspects of life: social, economics and
political.
In the social aspect when the first revelation was made to Rasulullah (Sallallaahu
Alayhi Wasallam) a period of twelve (12) years was devoted by him to inculcate
religion in the minds of individuals while no pattern of a collective life based
on true religious concepts could be presented to the world. The situation in
Makkah Mukarramah during the earlier part of the Prophet's (Sallallaahu Alayhi
Wasallam) career was that in a house-hold while the father was a believer, the
son was an infidel, or the wife a believer and the husband an infidel. There
were only a few houses where the entire family were Muslims. The status of the
Muslim individuals in Makkah Mukarramah gave rise to the misconception that
Islam, or believing in, the Noble and in the prophet was one's personal
affair; it pertained only to the hereafter and had nothing to do with collective
life.
It was only after Hijrah that people began to see clearly that Islam is a way of life which pays attention to and reforms every facet of human existence, giving directions regarding almost every moment of one's conscious time. The Hijrah also made the Arabs in particular, to see as to what was a Muslim house-hold and a Muslim society. Hence, only after this event the world could see the aspect of social decency and decorum under Islam.
A second reason for the importance of Hijrah is in view of its economic aspect. The economic effects were due to the permanent migration to Madinah Munawwarah by the Muslims. The matchless hospitality of the people of Madinah Munawwarah to the migrating Muslims, not only provided a shelter and a new peaceful home for the newcomers, but the Ansars (of Madinah) with a note-worthy passion of self-sacrifice accepted the incoming Muslims with great zeal and love. When after Hijrah, the companions and the followers of Rasulullah (Sallallaahu Alayhi Wasallam) shifted from Makkah Mukarramah to Madinah Munawwarah, trade came into contact with agriculture and artisanship resulting in an economic revolution for the place. The migrants from Makkah having been taught and reformed by Rasulullah (Sallallaahu Alayhi Wasallam) himself for nearly 13 years, were not carefree and irresponsible men; they were God-fearing and righteous. The Ansars helped the migrants to the extent of being ready to divide all their belonging between themselves and the Muhaajirs. But the latter were not prepared to accept a status of mere idle dependants; so every one of them adopted ways and means to earn righteously for their own selves and did not like to be permanent burden on others.
Initially, the Muhaajirs worked as labourers in the fields and gardens and construction works. Later they, being traders, started small trading activities which brought them into an economic competition with the Jews of Madinah Munawwarah. One aspect of the economy revolution was that the Muhaajir traders paid the right price to the growers for their produce since Rasulullah (Sallallaahu Alayhi Wasallam) had forbidden the practice of acquiring products on reduced prices in return of loans given to the artisans or to the cultivators.
Thus, it was only after Hijrah that agriculture, industry and trade freely helped one another to bring about an integrated, balanced and unfettered economy for the Muslims.
The third reason which made the Hijrah a very important event is the political freedom for the Muslims. Before Hijrah the Muslims had no say in any matter, internal or external. They were a minority against whom the hearts of the majority were full of enmity - the Muslims were an insignificant part of a set of dominating unbelievers in Makkah Mukarramah.
The Hijrah made the Muslims Masters of their internal affairs, external relations and matters relating to war and peace. There was great understanding among the Muslims, for instance, in case a difference occurred between the Muslims and non-Muslims, the final decision was to be made by the Prophet (Sallallaahu Alayhi Wasallam). This showed that an autonomous Muslim set up was coming into existence. This was a beginning of a city-state which, within the life-time of the Prophet (Sallallaahu Alayhi Wasallam) or within a period of ten (10) years, expanded so as to encompass the entire Arabian peninsula. It is thus evident that the event of Hijrah turned a few hundred persons into a highly successful society. The expansion of Muslim dominations during the following centuries is a historical record. All this was possible due to the shaping of events as the result of Hijrah.
POLYGAMY
Allah Ta'aala has given certain priviledges only to Rasulullah (Sallallaahu Alayhi Wasallam) which are mentioned in Chapter 33 vs 50-51. Among other priviledges one was having more than four wives simultaneously. Allah Ta'aala says, 'Oh Nabi (Sallallaahu Alayhi Wasallam) we have made permissible for you your wives.' (Ahzaab 33-50). The polygamous marriages of Rasulullah (Sallallaahu Alayhi Wasallam) to more than four wives simultaneously should be viewed as obeying the order of Allah Ta'aala to do so. It was not merely a means of fulfilling his carnal desires as many people allege. The Arab environment was infested with many evils among which was adultery and fornication. Despite living in such an environment, he never indulged in this evil act. His modesty was so popular among his people that when the Prophet (Sallallaahu Alayhi Wasallam) claimed prophethood, his people made every effort to disgrace him by accusing him of being a poet, practising witchcraft, of being insane, etc. However, nobody ever accused him of any act of immodesty. The Prophet (Sallallaahu Alayhi Wasallam) was very handsome and attractive. Many beautiful women from honourable families even proposed marriage to Rasulullah (Sallallaahu Alayhi Wasallam) but he declined. Instead, when he was only 25 years of age he married a widow who had children from her previous marriage. Considering the fact that he was the most handsome person that Allah Ta'aala has created, many women desired him in marriage. Had he followed his desires, there was no obstacle for him to do so. In his youth, he could have had many many beautiful women, but he married a widow 15 years his senior. He lived with her for 25 years and she bore all the children of Rasulullah (Sallallaahu Alayhi Wasallam) except one. When Rasulullah (Sallallaahu Alayhi Wasallam) was 50 years of age, Hadhrat Khadija (Radhiallaahu Anha) passed away. Those 25 years of Rasulullah (Sallallaahu Alayhi Wasallam)'s marriage was a monogamous one. The polygamous marriage was only after he attained the age of 50.
AFTER 50 YEARS
He married Hadhrat Sawdah and Aaisha (Radhiallaahu Anhuma). Sawda (Radhiallaahu
Anha) lived with him immediately but Aaisha (Radhiallaahu Anha) came to live
with him in the year 2 AH. when he was approximately 54 years of age.
55 YEARS (3 AH.)
He married Hadhrath Hafsa (Radhiallaahu Anha). After a few months, he married
Hadhrat Zaynab bin Khuzaymah (Radhiallaahu Anha) who lived with him for only 3
or 18 months (as recorded in different narrations) before she passed away.
56 YEARS (4 AH.)
He married Umme Salma (Radhiallaahu Anha)
57 YEARS (5 AH.)
He married Zaynab (Radhiallaahu Anha)
58 YEARS (6 AH)
He married Hadhrat Juwayriyah (Radhiallaahu Anha)
59 YEARS (7 AH.)
First he married Umme Habibah then Safiyyah then Maymoonah (Radhiallaahu Anhunna)
in one year.
From the above explanation, it is clear that Rasulullah (Sallallaahu Alayhi Wasallam)'s marriage was a monogamous one till he was 50 years. His polygamous marriages, mostly to widows were after the age of 50 with the command of Allah Ta'aala. Had Nabi (Sallallaahu Alayhi Wasallam) followed his carnal desires, he would have married all virgins and changed them in short periods of time. Since the polygamous marriages of Rasulullah (Sallallaahu Alayhi Wasallam) was by the order of Allah, therefore, the wisdom of that order cannot be questioned nor comprehended. However, according to our limited understanding, the wisdom underlying the polygamous marriages of Rasulullah (Sallallaahu Alayhi Wasallam) was:
These are but just a few reasons behind the wisdom of the Holy Prophet (Sallallaahu Alayhi Wasallam)'s polygamous marriages.
RABI UL AWWAL
In an era
when mankind was steeped in a web of ignorance unparallelled in human history;
When the most inhumane acts had become the norm of the day; When daughters were
buried alive and widowed mothers made the property of their sons;
Then Allah Ta'ala favoured mankind by sending upon them the greatest benefactor
to humanity;
The choicest and most honoured slave of Allah;
The Master of both Humankind and Jinnaat;
The greatest personality to ever grace the surface of the earth;
The beloved of Allah, Sayyidina Muhammad (Sallallaaahu Álayhi Wasallam).
He said: `Ebrahim (AS) was the `Khalil' (friend) of Allah.....
Moosa (AS) was the `Naji' (one who was spoken to) of Allah...
Adam (AS) was the `Safi' (chosen) of Allah...'
Now listen:
`I am the Habeeb (beloved) of Allah which I say without pride.
I will be the first to intercede and my intercession will be accepted on the Day
of Qiyamah. I say this without pride. I will raise the flag of Allah's praise on
the Day of Qiyamah. I say this without pride.
I will be the first to knock on the door of Jannah. It will be opened for me and
I will enter therein accompanied by the poor ones of my Ummah. I say this
without pride.
I will be the most honoured of all Allah's creation on the Day of Qiyamah which
I say without pride.' (Tirmizi)
THE BIRTH OF RASULULLAH (Sallallaaahu Álayhi Wasallam)
The birth of our beloved master occurred in this month and was miraculous indeed. During the delivery of Rasulullah (Sallallaahu Alayhi Wa Sallam) a resplendent light appeared which brightened the East and West and what was between them. An earthquake shook the palace of the Zorastrian emperor of Persia, bringing down structures and decorations. The religious fire which burned continuously for thousands of years in the temple of Persia was suddenly extinguished. The world was on the threshold of an unprecedented revolution which would first transform the Arabs from being the most downtrodden nation to becoming stars of guidance.
HIS BEAUTIFUL APPEARANCE
Hazrat
Ayesha (RA) aptly summarised his resplendent beauty in the following words
(referring to the incident mentioned in the Qur'an concerning Yusuf (AS), when
the women cut their hands instead of the fruit upon beholding the beauty of
Yusuf(AS),: "If the friends of Zuleikha had seen the blessed face of
Rasulullah (Sallallaahu Alaihi Wa Sallam), they would have cut their hearts open
instead of their hands..." How heart rending the words of Hassan bin Thabit
are in describing Nabi (SAW):
'More beautiful than you has my eyes never observed.
More handsome than you no mother has ever conceived.
You have been created free of all blemishes, created as though you have been
created as you intended'.
The final word on this matter is concisely put forward by Allamah Qurtubi (RA) who writes that the complete beauty of Rasulullah (SAW) was not manifested unto mankind, because they do not possess the capability to bear this.
EXCELLENCE OF DUROOD
Ibn Masood (RA) has narrated that Rasulullah (SAW) said: Verily the most close person to me on the day of Qiyamah is one who sent the most Durood upon me. (Tirmizi)
Like this a multitude of narrations exist expounding the virtues of this great act. When his favours are so many upon us then how great an injustice it will be should we fail to excessively send Durood upon him. Nabi (SAW) in fact said: The one who fails to send Durood upon me when I am mentioned in his presence is a miserly person indeed. (Mishkaat)
LOVE FOR RASULULLAH (Sallallaaahu Álayhi Wasallam)
Rasulullah (SAW)'s favours upon his Ummat are countless and unlimited, so much so that even if we spend our whole lives in thanking Rasulullah (SAW) we will not be able to fulfil even one right as is its due. Every Ummat accepts and acknowledges this. Our Nabi (SAW) said: You do not have (complete) Imaan until I am not more beloved to you than your father, children and the rest of mankind. (Mishkaat).
The proof of our love for Nabi (SAW) will lie in the extent to which we emulate every aspect of his life. He is the agency between us and Allah. We can never gain the nearness of Allah until we don't commit ourselves to the complete obedience of every teaching of Nabi (SAW).
EMULATE HIS OBJECTIVES
A measure of our love for him can be gained directly from him. Nabi (SAW) said: He who revives my Sunnah (makes effort to bring my Sunnah alive in mankind) certainly loves me and he who loves me will be with me in Jannah. (Targhib) The extent to which we strive for bringing his Deen alive serves as a gradient of our love for him. One always works for the establishment and protection of what one loves.
The whole life of Nabi (SAW) was directed towards the establishment of Deen and the saving of mankind from Hellfire. Towards this cause he underwent untold suffering and pain. What greater emulation can there be besides devoting our lives towards the fulfillment of the mission of our Nabi (SAW)
Hassan Basri (RA) narrates that Nabi (SAW) said: He who enjoins good and forbids evil is the vicegerent of Allah and his Rasool (SAW) and the Quran (Tambeehul Gaafileen). What greater accolade can we aspire for than the vicegerency of Allah and his Rasool (SAW)? Surely those are the chosen ones. Let us all jointly work for the greatest goal possible - the Mission of our Beloved Nabi (SAW).
RASULULLAH (Sallallaahu Alayhi Wasallam) USING ITR
A sweet fragrance naturally emitted from the mubaarak body of Sayyidina Rasulullah (Sallallaahu Alayhi Wasallam), as if he did not use 'itr. In a narration Sayyidina Anas (Radhiallaahu Anhu) says:
'I did not smell anything more fragrant than the fragrant smell of Rasulullah (Sallallaahu Alayhi Wasallam). Its fragrance was better than 'Amber and Musk'.
Various other narrations testify to this. Many narrations are mentioned in the books of hadith, where it is stated that the perspiration of Sayyidina Rasulullah (Sallallaahu Alayhi Wasallam) was used instead of 'itr. A narration from Sayyidina Umm Sulaym (Radhiallaahu Anha) is related in the Sahih Muslim and other kitaabs, that once while Sayyidina Rasulullah (Sallallaahu Alayhi Wasallam) was sleeping, sweat began to emit from his mubaarak body. She began collecting it in a small bottle. The mubaarak eyes of Sayyidina Rasulullah (Sallallaahu Alayhi Wasallam) opened. He asked her what she was doing. She replied: 'We use this in our 'itr, it has the most fragrance'.
Once Sayyidina Rasulullah (Sallallaahu Alayhi Wasallam) blew (made damm) on his palm and wiped it over the back and stomach of Sayyidina 'Uqbah (Radhiallaahu Anhu). It became so fragrant, and as he had four wives, every one of them put on so much 'itr, to equal that fragrance, but it could not overcome the fragrance Sayyidina 'Uqbah (Radhiallaahu Anhu) had.
What should I do with the sweet smell of flowers O Nasim (fragrant breeze). The clothing is also hopeful of attaining a sweet smell.
Sayyidina Abu Ya'laa (Radhiallaahu Anhu) and others relate that in whichever alley Sayyidina Rasulullah (Sallallaahu Alayhi Wasallam) passed, others, who passed later knew immediately that Sayyidina Rasulullah (Sallallaahu Alayhi Wasallam) had just passed there. Many other narrations are reported on this subject. Besides this Sayyidina Rasulullah (Sallallaahu Alayhi Wasallam) usually used 'itr. The author has written six ahaadith in this chapter.
Hadith
Anas (Radhiallaahu Anhu) says: "Rasulullah (Sallallaahu Alayhi Wasallam)
had a 'Sukkah'. He used a fragrance from it"
Commentary
The Ulama give two meanings to the word 'Sukkah'. Some say it is an 'itr box,
and say it is that box in which 'itr is kept. In this case it will mean he used
the fragrance from an 'itr box. Some 'ulama say it is a mixture of various
fragrances. The author of Qaamus and others prefer this meaning, and have also
written the full recipe of how it is made.