Description of the Prophet..

In order to understand the message of Islam, it is first necessary to acquaint ourselves with the prophet of Islam. You cannot, as the popular saying goes, separate the message from the messenger. It is therefore only natural to wish to study the life of Muhammad (pbuh), his manners and his morals, and to see how Islam manifested itself in his person as a living example for all Muslims till the end of time.
 

Abu Hurairah described him as follows:

“He was of medium build, closer to being tall. His skin was extremely white, his beard was black, his mouth was pleasant, his eyebrows were long, and his shoulders were wide” 
 

Ibne Malik said:

“I never touched silk or any soft fabric equal to the softness of his palm, and I never smelled a scent more pleasing than his.”
 

Hind ibn Abi Hala (the son of Muhammad’s wife Kadijah) described Muhammad (pbuh) as follows:

“The Messenger of Allah was of consecutive sorrows, continuous thought, never finding rest, long in silence. He did not speak without cause. He spoke with his full mouth (was not arrogant), and spoke concisely. His speech was just, with neither excess nor deficiency. He was not pompous, nor denigrating. He exalted all blessings no matter how small and never belittled a single one. He would never praise his food nor criticize it. He was never angered by matters of this life nor that which was associated with it. However, if justice was transgressed nothing could stand up to his anger until justice was established. He never became angry for his own self nor sought retribution for himself. If he gestured, he did so with his whole palm. If he was amazed, he overturned it. If he spoke, he struck with his right palm the inside of his left thumb. If he became angry he turned away, and when he was happy he lowered his gaze. The majority of his laughter was [restricted to] smiling.” 
 

Ali ibn abi Talib described Muhammad (pbuh) as follows:

“He was not vulgar nor did he condone vulgarity, and he was not one to shout in the market place. He did not reward evil with evil, rather, he would forgive and overlook. He never in his life struck anything with his hand except when he was fighting in the name of Allah. He never struck a servant nor a woman, and I never saw him taking revenge for an injustice dealt him, except if the prohibitions of Allah were transgressed. For if the prohibitions of Allah were transgressed he was among the strongest of them in anger. He was never given a choice between two matters but he chose the simplest of the two. If he entered into his home he was a man like any other; cleaning his own garment, milking his own goat, and serving himself.

He would guard his tongue from that which did not concern him. He would attract them (the people) and not repel them. He would ennoble the noble of the people and charge them with their affairs. He was wary of the people and guarded himself against them but without depriving them a warm smile or fitting conduct. He would inquire after his companions and would ask the people about their affairs. He would encourage that which was good and strengthen it, and he would discourage that which was evil and undermine it. He was balanced and consistent. He would never be neglectful that they would not learn neglect and grow indifferent. He had a provision for every occasion and he never fell short of justice nor exceeded it. The closest people to him were the best among them, and the best among them in his eyes were the most comprehensive in advice. The highest of them in stature with him was the best among them in looking after the people and assisting them. He would not rise nor sit down without praise [to God]. If he visited a gathering he would sit wherever the group ended (and not at their head) and he encouraged the same. He would give all those sitting with him their just due [to the extent that] they would each feel that none was more important to him than them. If someone were to sit with him or come in search of a favor he would be patient with them until they (the guest) would be the one to leave. Whoever came to him with a request was never turned away except with that which they had asked for or with a kind word. His cheerfulness and good manners encompassed them all such that he became a father to them and they all became equal in rights. His gatherings were those of knowledge, humbleness, patience, and integrity. In them there would be no raising of voices nor transgressions of prohibitions. They would not expose one-another’s errors, but would be equal, encouraging each-other in the fear of God. In them, they would respect their elders, be merciful to their children, give preference to those in need, and protect the stranger.”

He continues: “He was continually smiling, gentle in manners, soft in nature. He was not severe, harsh-hearted, loud, abusive, or miserly. He would disregard that which he disliked, and no one ever despaired of him. He never responded to disparagement or evil words. He forbade upon himself three things: Argument, arrogance, and that which did not concern him. And he relieved the people of three: He would not degrade any among them or abuse them, he would not search after their honor or private matters, and he would not speak except in matters which he hoped to be rewarded for. When he spoke his attendees would lower their heads as if birds had alighted upon them. Once he finished they would speak. They would not vie with one-another in his presence to speak, but when one would talk in his presence the rest would listen until he finished. Speech in his presence was that of the first among them. He would laugh with them, and wonder with them. He had patience with the strangers when they were gruff in speech and requests, to a degree that his companions would fetch them to him. He would say: ‘If you see someone in need, fetch him to me.’ He would not accept praise except from those who were balanced and not excessive. He would not interject into someone’s speech unless they transgressed, in which case he would either rebuke them or else leave.

He was the most generous of heart, truthful of tongue, softest in disposition, and noble in relationship. He who first set eyes upon him feared him, but he who associated with him loved him. Those who described him would say: ‘I have never seen before or after him anyone similar to him, peace be upon him’ “

 

 

And Allah knows best.

Physical Descriptions of the Prophet According to Saheeh Bukhari and Muslim

In summary the Prophet (peace be upon him):

 

–          Had a handsome broad white face with reddish wide eyes

–          Had big feet and hands.

–          Had soft palms

–          Was of medium height, not very tall or short statured

–          Had his hair hanging down on the lobes of his ears and shoulders. His hair was neither very curly nor straight

–          Had very broad shoulders

–          When he died, he had scarcely twenty white hairs in his head and beard

 

Saheeh Muslim

 

Book 030, Hadith Number 5770.

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Chapter : Concerning the characteristic features of Allah’s Apostle (may peace be upon him), and he was the most handsome of the people.

 

Al-Bara’ reported that Allah’s Messenger (may peace be upon him) was of medium height, having broad shoulders, with his hair hanging down on the lobes of his ears. He put on a red mantle over him, and never have I seen anyone more handsome than Allah’s Apostle (may peace be upon him).

 

 

Book 030, Hadith Number 5771.

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Chapter : Concerning the characteristic features of Allah’s Apostle (may peace be upon him), and he was the most handsome of the people.

 

Al-Bara’ reported: Never did I see anyone more handsome than Allah’s Apostle (may peace be upon him) in the red mantle. His hair had been hanging down on the shoulders and his shoulders were very broad, and he was neither very tall nor short-statured. Ibn Kuraib said he had hair.

 

 

Book 030, Hadith Number 5772.

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Chapter : Concerning the characteristic features of Allah’s Apostle (may peace be upon him), and he was the most handsome of the people.

 

Al-Bara’ reported that Allah’s Messenger (may peace be upon him) had the most handsome face amongst men and he had the best disposition and he was neither very tall nor short-statured.

 

 

Book 030, Hadith Number 5773.

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Chapter : Concerning the characteristic features of Allah’s Apostle (may peace be upon him), and he was the most handsome of the people.

 

Qatada reported: I asked Anas b. Malik: How was the hair of Allah’s Messenger (may peace be upon him)? Thereupon he said: His hair was neither very curly nor very straight, and they hung over his shoulders and earlobes.

 

 

Book 030, Hadith Number 5774.

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Chapter : Pertaining to the characteristic features of the face of Allah’s Messenger (may peace be upon him) and his eyes and his heels.

 

Anas reported that the hair of Allah’s Messenger (may peace be upon him) came upon his shoulders.

 

 

Book 030, Hadith Number 5775.

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Chapter : Pertaining to the characteristic features of the face of Allah’s Messenger (may peace be upon him) and his eyes and his heels.

 

Anas reported that the hair of Allah’s Apostle (may peace be upon him) reached half of the earlobe.

 

 

Book 030, Hadith Number 5776.

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Chapter : Pertaining to the characteristic features of the face of Allah’s Messenger (may peace be upon him) and his eyes and his heels.

 

Jabir b. Samura reported that Allah’s Messenger (may peace be upon him) had a broad face with reddish (wide) eyes, and lean heels. Shu’ba reported: I said to Simak: What does this dali-ul-fam mean? And he said: This means broad face. I said: What does this ashkal mean? He said: Long in the slit of the eye. I said: What is this manhus-ul-aqibain? He said: It implies little flesh at the heels.

 

 

Book 030, Hadith Number 5777.

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Chapter : Allah’s Messenger (may peace be upon him) had a white elegant face.

 

Jurairi reported: I said to Abu Tufail: Did you see Allah’s Messenger (may peace be upon him)? He said: Yes, he had a white handsome face. Muslim b. Hajjaj said: Abu Tufail who died in 100 Hijra was the last of the Companions of Allah’s Messenger (may peace be upon him).

 

 

Book 030, Hadith Number 5778.

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Chapter : Allah’s Messenger (may peace be upon him) had a white elegant face.

 

Abu Tufail reported: I saw Allah’s Messenger (may peace be upon him) and there is one amongst the people of the earth who (are living at the present time and) had seen him except me. I said to him: How did you find him? He said: He had an elegant white colour, and he was of an average height.

 

 

Saheeh Bukhari

 

Volume 004, Book 056, Hadith Number 744.

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Narated By Isma’il bin Abi Khalid : I heard Abii Juhaifa saying, “I saw the Prophet, and Al-Hasan bin ‘Ali resembled him.” I said to Abu- Juhaifa, “Describe him for me.” He said, “He was white and his beard was black with some white hair. He promised to give us 13 young she-camels, but he expired before we could get them.”

 

 

Volume 004, Book 056, Hadith Number 745.

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Narated By Wahb Abu Juhaifa As-Sawwai : I saw the Prophet and saw some white hair below his lower lip above the chin.

 

 

Volume 004, Book 056, Hadith Number 746.

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Narated By Hariz bin ‘Uthman : That he asked ‘Abdullah bin Busr (i.e. the companion of the Prophet), “Did you see the Prophet when he was old?” He said, “He had a few white hairs between the lower lip and the chin.”

 

 

Volume 004, Book 056, Hadith Number 747.

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Narated By Rabia bin Abi Abdur-Rahman : I heard Anas bin Malik describing the Prophet saying, “He was of medium height amongst the people, neither tall nor short; he had a rosy colour, neither absolutely white nor deep brown; his hair was neither completely curly nor quite lank. Divine Inspiration was revealed to him when he was forty years old. He stayed ten years in Mecca receiving the Divine Inspiration, and stayed in Medina for ten more years. When he expired, he had scarcely twenty white hairs in his head and beard.” Rabi’a said, “I saw some of his hairs and it was red. When I asked about that, I was told that it turned red because of scent.”

 

 

Volume 004, Book 056, Hadith Number 748.

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Narated By Anas : Allah’s Apostle was neither very tall nor short, neither absolutely white nor deep brown. His hair was neither curly nor lank. Allah sent him (as an Apostle) when he was forty years old. Afterwards he resided in Mecca for ten years and in Medina for ten more years. When Allah took him unto Him, there was scarcely twenty white hairs in his head and beard.

 

 

Volume 004, Book 056, Hadith Number 749.

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Narated By Al-Bara : Allah’s Apostle was the handsomest of all the people, and had the best appearance. He was neither very tall nor short.

 

 

Volume 004, Book 056, Hadith Number 750.

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Narated By Qatada : I asked Anas, “Did the Prophet use to dye (his) hair?” He said, “No, for there were only a few white hairs on his temples.”

 

 

Volume 004, Book 056, Hadith Number 751.

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Narated By Al-Bara : The Prophet was of moderate height having broad shoulders (long) hair reaching his ear-lobes. Once I saw him in a red cloak and I had never seen a more handsome than him.”

 

 

Volume 004, Book 056, Hadith Number 752.

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Narated By Abu Ishaq : Al-Bara’ was asked, “Was the face of the Prophet (as bright) as a sword?” He said, “No, but (as bright) as a moon.”

 

Volume 005, Book 059, Hadith Number 432.

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Narated By Al-Bara : When it was the day of Al-Ahzab (i.e. the clans) and Allah’s Apostle dug the trench, I saw him carrying earth out of the trench till dust made the skin of his abdomen out of my sight and he was a hairy man. I heard him reciting the poetic verses composed by Ibn Rawaha while he was carrying the earth, “O Allah! Without You we would not have been guided, nor would we have given in charity, nor would we have prayed. So, (O Allah), please send Sakina (i.e. calmness) upon us and make our feet firm if we meet the enemy, as they have rebelled against us. And if they intend affliction (i.e. want to frighten us, and fight against us) then we would not (flee but withstand them).” The Prophet would then prolong his voice at the last words.

 

Volume 007, Book 072, Hadith Number 787.

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Narated By Anas bin Malik : The Prophet was neither conspicuously tall, nor short; neither, very white, nor tawny. His hair was neither much curled, nor very straight. Allah sent him (as an Apostle) at the age of forty (and after that) he stayed for ten years in Mecca, and for ten more years in Medina. Allah took him unto Him at the age of sixty, and he scarcely had ten white hairs on his head and in his beard.

 

Volume 007, Book 072, Hadith Number 788.

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Narated By Al-Bara’ : I did not see anybody in a red cloak looking more handsome than the Prophet Narrated Malik: The hair of the Prophet used to hang near his shoulders. Narrated Shu’ba: The hair of the Prophet used to hang down to the earlobes.

 

Volume 007, Book 072, Hadith Number 791.

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Narated By Qatada : I asked Anas bin Malik about the hair of Allah’s Apostle. He said, “The hair of Allah’s Apostle was neither much straight, nor much curly, and it used to hang down till between his shoulders and his earlobes.

 

Volume 007, Book 072, Hadith Number 792.

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Narated By Anas : The Prophet had big hands, and I have never seen anybody like him after him. The hair of the Prophet was wavy, neither curly nor straight.

 

 

Volume 007, Book 072, Hadith Number 793.

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Narated By Anas : The Prophet had big hands and feet, and I have not seen anybody like him, neither before nor after him, and his palms were soft.

 

 

Volume 007, Book 072, Hadith Number 794.

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Narated By Abu Huraira : The Prophet had big feet and a good-looking face and l have not seen anybody like him after him. Narrated Anas: The Prophet had big feet and hands. Narrated Anas or Jabir bin ‘Abdullah The Prophet had big hands and feet and I have not seen anybody like him after him.

Was Prophet Muhammad (peace be upon him) An Idol Worshipper?

The article will be divided into the following sections:-

 

-Did the Prophet sacrifice or eat food sacrificed to idols?

-The Muslims used to pray towards the direction of the Ka’bah when the Idols were filling it. Is this idol worship?

-The Prophet kissed the Black Stone. Does that mean he worshipped it?

 

Did the Prophet sacrifice or eat food sacrificed to idols?

 

The hadith presented to show this is…

 

Saheeh Bukhari 

Volume 7, Book 67, Number 407:

Narrated ‘Abdullah:

Allah’s Apostle said that he met Zaid bin ‘Amr Nufail at a place near Baldah and this had happened before Allah’s Apostle received the Divine Inspiration. Allah’s Apostle presented a dish of meat (that had been offered to him by the pagans) to Zaid bin ‘Amr, but Zaid refused to eat of it and then said (to the pagans), “I do not eat of what you slaughter on your stonealtars (Ansabs) nor do I eat except that on which Allah’s Name has been mentioned on slaughtering.”

 

Here we see the hadith in a different version…

 

Volume 5, Book 58, Number 169:

Narrated ‘Abdullah bin ‘Umar:

The Prophet met Zaid bin ‘Amr bin Nufail in the bottom of (the valley of) Baldah before any Divine Inspiration came to the Prophet. A meal was presented to the Prophet but he refused to eat from it. (Then it was presented to Zaid) who said, “I do not eat anything which you slaughter in the name of your stone idols. I eat none but those things on which Allah’s Name has been mentioned at the time of slaughtering.” Zaid bin ‘Amr used to criticize the way Quraish used to slaughter their animals, and used to say, “Allah has created the sheep and He has sent the water for it from the sky, and He has grown the grass for it from the earth; yet you slaughter it in other than the Name of Allah. He used to say so, for he rejected that practice and considered it as something abominable.

 

Here we see that the meal was presented to the Prophet (peace be upon him) and then it was presented to Zayd. Unlike the first hadith, which only shows that the Prophet (peace be upon him) presented the meal. So it appears that BOTH the Prophet and Zayd refused to eat from the dish. 

 

Imam Ibn Hajar Al Asqalani mentions several different narrations regarding this event (Fathul Bari, Kitab: Al Zhabaa’ih wal Sayd, Bab: Ma Zhabaha A’ala Nasab wal Asnaam, Commentary on Hadith no. 5075, Source) and (Fathul Bari, Kitab: Al Manaqib, Bab: Hadeeth Zayd bin Amro bin Nafeel, Commentary on Hadith no.3540, Source) He gives different possibilities that the Prophet (peace be upon him)  never ate that food nor sacrificed food to idols.

 

HOWEVER, ONLY FOR SAKE OF ARGUMENT so that Christian missionaries won’t accuse us of trying to run away from the issue, lets agree with them ONLY FOR SAKE OF ARGUMENT and say that the Prophet Muhammad (peace be upon him) did do those things. 

 

The hadith make it clear that this incident happened before Muhammad’s (peace be upon him) Prophet hood…

 

Volume 7, Book 67, Number 407:

Narrated ‘Abdullah:

Allah’s Apostle said that he met Zaid bin ‘Amr Nufail at a place near Baldah and this had happened before Allah’s Apostle received the Divine Inspiration. Allah’s Apostle presented a dish of meat (that had been offered to him by the pagans) to Zaid bin ‘Amr, but Zaid refused to eat of it and then said (to the pagans), “I do not eat of what you slaughter on your stonealtars (Ansabs) nor do I eat except that on which Allah’s Name has been mentioned on slaughtering.”

 

At this time the Prophet (peace be upon him) was not even guided with the truth. He did not know who God was and did not truly worship Him the way He should be worshipped. Secondly, the verse prohibiting the eating of food sacrificed under anything besides God’s name came much later and therefore there wasn’t a law that the Prophet (peace be upon him) broke in this situation. Once the Prophet (peace be upon him) was guided to the truth by having revelations sent down to him, he did nothing but promote against idol worship.

I don’t understand how Christians have a problem with Prophet Muhammad (peace be upon him) eating food sacrificed to idols (assuming he did) before his Prophet hood when he wasn’t guided but don’t have a problem with Prophet Solomon worshipping idols during his Prophet hood according to the Bible and yet he was one of the authors of the Bible, which is allegedly a book that demotes idol worship!!! Read this article. This is a double standard by Christians. Because if this disproves the Prophet hood of Muhammad (peace be upon him) then this also disproves the Prophet hood of Solomon portrayed in the Bible. 

 

Do the following Hadith show that the Prophet  (peace be upon him) was someone who liked or venerated idols?…

 

Saheeh Bukhari

Volume 1, Book 1, Number 6:

Then I asked you what he ordered you to do. You replied that he ordered you to worship Allah and Allah alone and not to worship any thing along with Him and forbade you to worship idols and ordered you to pray, to speak the truth and to be chaste.

 

Volume 3, Book 43, Number 658:

Narrated ‘Abdullah bin Masud:

The Prophet entered Mecca and (at that time) there were three hundred-and-sixty idols around the Ka’ba. He started stabbing the idols with a stick he had in his hand and reciting: “Truth (Islam) has come and Falsehood (disbelief) has vanished.”

 

Volume007, Book 066, Hadith Number 382.

Narated By Abu Huraira : The Prophet said, “Neither Fara’ nor ‘Atira (is permissible):” Al-Fara’ nor ‘Atira (is permissible):” Al-Fara’ was the first offspring (of camels or sheep) which the pagans used to offer (as a sacrifice) to their idols. And Al-‘Atira was (a sheep which was to be slaughtered) during the month of Rajab.

 

Saheeh Muslim

Book 001, Number 0352:

Abu Sa’id al-Khudri reported: Some people during the lifetime of the Messenger of Allah (may peace be upon him) said: Messenger of Allah! shall we see our Lord on the Day of Resurrection? The Messenger of Allah (may peace be upon him) said: Yes, and added: Do you feel any trouble in seeing the sun at noon with no cloud over it, and do you feel trouble in seeing the moon (open) in the full moonlit night with no cloud over it? They said: No, Messenger of Allah! He (the Holy Prophet) said: You will not feel any trouble in seeing Allah on the Day of Resurrection any more than you do in seeing any one of them. When the Day of Resurrection comes a Mu’adhdhin (a proclaimer) would proclaim: Let every people follow what they used to worship. Then all who worshipped idols and stones besides Allah would fall into the Fire, till only the righteous and the vicious and some of the people of the Book who worshipped Allah are left……….

 

Book 004, Number 1812:

‘Amr b. ‘Abasa Sulami reported: I in the state of the Ignorance (before embracing Islam) used to think that the people were in error and they were not on anything (which may be called the right path) and worshipped the idols. In the meanwhile I heard of a man in Mecca who was giving news (on the basis of his prophetic knowledge) ; so I sat on my ride and went to him. The Messenger of Allah (may peace be upon him) was at that time hiding as his people had made life hard for him. I adopted a friendly attitude (towards the Meccans and thus managed) to enter Mecca and go to him (the Holy Prophet) and I said to him: Who are you? He said: I am a Prophet (of Allah). I again said: Who is a Prophet? He said: (I am a Prophet in the sense that) I have been sent by Allah. I said: What is that which you have been sent with? He said: I have been sent to join ties of relationship (with kindness and affection), to break the Idols, and to proclaim the oneness of Allah (in a manner that) nothing is to be associated with Him……….

 

Book 010, Number 3840:

Jabir b. ‘Abdullah (Allah be pleased with them) reported Allah’s Messenger (may peace be upon him) as saying in the Year of Victory while he was in Mecca: Verily Allah and His Messenger have forbidden the sale of wine, carcass, swine and idols, It was said: Allah’s Messenger, you see that the fat of the carcass is used for coating the boats and varnishing the hides and people use it for lighting purposes, whereupon he said: No, it is forbidden, Then Allah’s Messenger (may peace be upon him) said: May Allah the Exalted and Majestic destroy the Jews; when Allah forbade the use of fat of the carcass for them, they melted it, and then sold it and made use of its price (received from it).

 

Book 015, Number 4043:

Abd al-Rahman b. Samura reported Allah’s Messenger (may peace be upon him) as saying: Do not swear by idols, nor by your fathers.

 

Book 019, Number 4397:

It has been narrated by Ibn Abdullah who said: The Holy Prophet (may peace be upon him) entered Mecca. There were three hundred and sixty idols around the Ka’ba. He began to thrust them with the stick that was in his hand saying:” Truth has come and falsehood has vanished. Lo! falsehood was destined to vanish” (xvii. 8). Truth has arrived, and falsehood can neither create anything from the beginning nor can It restore to life

 

Muwatta Malik

Book 20, Number 20.51.176:

Yahya related to me from Malik from Hisham ibn Urwa that Abdullah ibn az-Zubayr used to say, “Know that the whole of Arafa is a standing-place except for the middle of Urana, and that the wholeof Muzdalifa is a standing-place except for the middle of Muhassir.”

Malik said, “Allah, the Blessed and Exalted says, ‘There is to be no rafath, no fusuq and no jidal during the hajj.’ ” (Sura 2 ayat 197).

He added, “Rafath is sexual relations with women, and Allah knows best. Allah, the Blessed and Exalted says, ‘Rafath with your women is permitted to you on the night of the fast.’ (Sura 2 ayat 197). Fusuq are sacrifices made to idols, and Allah knows best. Allah, the Blessed and Exalted, says, ‘Or a fisq offered up to other than Allah.’ (Sura 2 ayat 197) Jidal (arguing) during the hajj refers to when the Quraysh used to stand near the mashar al-haram at Quzah in Muzdalifa, while the Arabs and others would stand at Arafa, and they would argue about who was the more correct. Allah, the Blessed and Exalted, says, ‘And we appointed a method of sacrifice for every nation, which they followed, so let them not dispute with you about the matter, and call to your Lord. Surely you are on a straight guidance.’ (Sura 22 ayat 67) This is what jidal refers to in our opinion, and Allah knows best. This I have heard from the people of knowledge.”

 

The Muslims used to pray towards the Ka’bah when the Idols were filling it. Is this idol worship?

Some argue that while the Muslims were in Madinah and before they conquered Makkah to destroy the idols, the Ka’bah was filled with idols and the Muslims used to pray towards the Ka’bah knowing that the idols were in it. So they argue that this is idol worship. 

This is indeed a ridiculous argument. I already quoted hadith showing that once the Muslims conquered Makkah the idols surrounding the Ka’bah were destroyed…

 

Saheeh Bukhari

Volume 3, Book 43, Number 658:

Narrated ‘Abdullah bin Masud:

The Prophet entered Mecca and (at that time) there were three hundred-and-sixty idols around the Ka’ba. He started stabbing the idols with a stick he had in his hand and reciting: “Truth (Islam) has come and Falsehood (disbelief) has vanished.”

 

Saheeh Muslim

Book 019, Number 4397:

It has been narrated by Ibn Abdullah who said: The Holy Prophet (may peace be upon him) entered Mecca. There were three hundred and sixty idols around the Ka’ba. He began to thrust them with the stick that was in his hand saying:” Truth has come and falsehood has vanished. Lo! falsehood was destined to vanish” (xvii. 8). Truth has arrived, and falsehood can neither create anything from the beginning nor can It restore to life

 

If it was the Muslim’s intention to worship the idols surrounding the Ka’bah then why did they go and destroy them once they conquered Makkah? It makes no sense. 

 

Moiz Ahmad was asked regarding this issue and he replied back very logically…

 

All that I can say about your statements cited above is that you have very successfully criticized your own interpretation of the referred incident. However, a more honest and a more academic approach of criticizing Islam, in my opinion, would rather have been to first understand the implication of facing the Ka`bah (with or without the idols) according to the Muslim mind, and then to criticize that implication. Nevertheless, rather than going through this academic exercise, you have ascribed a certain implication to the act of facing the Ka`bah during the Muslim prayers and have criticized that implication, as if it were the real implication held and ascribed to by the Muslims as well as promoted by the Prophet (pbuh). Do you consider this as being intellectually honest?

Idolatry, I am sure you know, is to worship idols. Had Mohammed (pbuh) been so fond of worshiping idols, as you have implied in your comments, he would have made the necessary adjustments and compromises in his message, while he was still in Mekkah, and thereby avoided his own and his family’s persecution, when the time was right for it. After all, what benefits would now have accrued of worshiping idols, when he had already enflamed the enmity and hatred of all of the Arab nations against himself, in particular, and his followers, in general.

If your interpretation of the incident is held to be correct, then facing the Ka`bah, with or without the idols, is itself idolatry. However, contrary to what you have interpreted from the incident, when Muslims offer their prayers facing the Ka`bah, it is not the Ka`bah that they worship, but the one God. Facing the Ka`bah symbolizes a number of things, but worshiping the Ka`bah is definitely not one of them, just as the Jews did not worship the Ark, when they turned toward it, during Amidah[1][1]. In exactly the same manner, when the Prophet (pbuh), according to the directives of the Qur’an, turned toward the Ka`bah in his prayers, even while it was filled with idols, it did not signify worshiping or paying homage to the idols. It only signified worshiping the one God, facing the direction ordained by Him. (Source)

  

The Prophet kissed the Black Stone. Does that mean he worshipped it?

This has to be one of the lamest arguments yet. Just because the Prophet (peace be upon him) kissed the Black Stone how does that necessarily imply that he worshipped it?

 

Saheeh Bukhari

Volume 2, Book 26, Number 667:

Narrated ‘Abis bin Rabia:

‘Umar came near the Black Stone and kissed it and said “No doubt, I know that you are a stone and can neither benefit anyone nor harm anyone. Had I not seen Allah’s Apostle kissing you I would not have kissed you.”

 

Volume 2, Book 26, Number 675:

Narrated Zaid bin Aslam from his father who said:

“Umar bin Al-Khattab addressed the Corner (Black Stone) saying, ‘By Allah! I know that you are a stone and can neither benefit nor harm. Had I not seen the Prophet touching (and kissing) you, I would never have touched (and kissed) you.’ Then he kissed it and said, ‘There is no reason for us to do Ramal (in Tawaf) except that we wanted to show off before the pagans, and now Allah has destroyed them.’ ‘Umar added, ‘(Nevertheless), the Prophet did that and we do not want to leave it (i.e. Ramal).’

 

We can see that Umar was even acknowledging that this stone had no power to do anything. So if the Prophet Muhammad (peace be upon him) truly worshipped this stone then he should have at least informed his companions that this stone was an idol and that they should pray to it. However, we see that the companions did not do such a thing because the Prophet (peace be upon him) did not promote or believe in such a thing. 

 

 

And Allah knows best,

“I have fabricated things against God” is a Lie Against Prophet Muhammed Peace Be Upon Him.

Some pathetic non-Muslims use unreliable quotes from unreliable books. They quote the following from Al-Tabari’s book:

 

“I have fabricated things against God and have imputed to Him words which He has not spoken.”
~MUHAMMAD (Al-Tabari 6:111)

Response:

This is in fact such a weak and stupid argument made by some Christians , and they desperately and shamelessly use it to disprove the prophethood of Muhammed.

For starter, who is Tabari ?!  Tabari  was a HISTORIAN not a scholar, so he does not verify the narrations as we will read in the introduction of his book. Anyway, Islamic historians would simply compile all the known narrations about a certain event, regardless of how authentic or reliable each of those narrations were. They would copy the Isnads (chains of transmitters) into their books, in order that the Muhaditheen (scholars of Hadith) could determine which narration was Sahih/Hasan (authentic/good) and which was Dhaeef (weak) or even Mawdoo (fabricated). In other words, the historians compiled the narrations, and the Muhaditheen authenticated them. Therefore, based on the above, we find that Tareekh at-Tabari is simply a COLLECTION OF NARRATIONS on certain events; some of these narrations are ACCURATE, whereas others are NOT. The authenticity of each narration depends on the Isnad (chain of transmitters): if the narration was transmitted by reliable narrators, then it would be accepted as valid, but if it was transmitted by unreliable people, then the narration was to be disregarded. Tabari says in a disclaimer in the introduction of his book:

 “I shall likewise mention those (narrators) who came after them, giving additional information about them. I do this so that it can be clarified whose transmission (of traditions) is praised and whose information is transmitted, whose transmission is to be rejected and whose transmission is to be disregarded…The reader should know that with respect to all I have mentioned and made it a condition to set down in this book of mine, I rely upon traditions and reports which have been transmitted and which I attribute to their transmitters. I rely only very rarely upon (my own) rationality and internal thought processes. For no knowledge of the history of men of the past and of recent men and events is attainable by those who were not able to observe them and did not live in their time, except through information and transmission produced by informants and transmitters. This knowledge cannot be brought out by reason or produced by internal thought processes. This book of mine may contain some information mentioned by me on the authority of certain men of the past, which the reader may disapprove of and the listener may find detestable, because he can find nothing sound and no real meaning in it. In such cases, he should know that it is not my fault that such information comes to him, but the fault of someone who transmitted it to me. I HAVE MERELY REPORTED IT as it was reported to me.(Tareekh at-Tabari, Vol.1, Introduction)” [ http://www.ahlelbayt.com/articles/islam/tabari ]    

 

So this quote is a LIE against Prophet Muhammad (peace be upon him), not just that, but there were many lies invented by the hypocrites from among the Jews in order to REJECT prophet Muhammed. The people were certain that Prophet Muhammad (peace be upon him) was the awaited one and to defend themselves, the hypocrites from the Jews invented such lies.

Inventing lies is not a big problem for the liars, this is their job. For example, the Prophet once recited some Surahs(verses from Quran) to the pagans in Makkah and prostrated to God Almighty at the end. The pagans who were speechless at the beauty of the recitation also prostrated. When the news spread to the leaders of the pagans, they were upset and were looking to take action against those pagans who had prostrated. In order to defend themselves, those pagans lied that Prophet Muhammad (peace be upon him) had said good things about their false gods. The lie was made to defend themselves.

If these Christians feel that the hypocrites were telling the truth and he really praised the pagan gods, then he must also accept the hypocrites around Prophet Jesus (peace be upon him) who claimed the same for Prophet Jesus (peace be upon him).

Just like the hypocrites invented lies against the Prophets of the Old Testament (sinners, rapists, killers, incest performers, idol worshippers, nudists etc), they invented lies against Prophet Muhammad (peace be upon him) but the difference is that Muslims have rejected these hypocrites and have thrown them of their books .

Another thing, Muhammed peace be upon him was SINCERE, and he was called ”The Trustworthy” and “Truthful” before his prophethood, so how can he fabricate things on God, doesn’t make any sense, dose it ?!

Christians’ conclusion that Prophet Muhammad (peace be upon him) had Satan behind him just reminds one of the story of Lazarus when Prophet Jesus (peace be upon him) raised him from death by the permission of God Almighty. The hypocrites around him stated that “the devil was behind him”. Such allegations have been labeled at Prophet Muhammad (peace be upon him) as well and it is no surprise at all.

 

So this argument that Prophet Muhammad (peace be upon him) openly said that he lied is just PATHETIC and CHILDISH as can be seen. Making use of the weakest of weak narrations is the job of the HYPOCRITES.

 

I bear witness there’s no god but Allah, and Muhammed is his final messenger..

 

And Allah knows the best..

Did Prophet Muhammad peace be upon him really marry his daughter in law?

It is quite ironic that the haters of Islam try with their best attempts to discredit the True and Wonderful Religion of Allah Almighty, Islam, even if it were a lie and they knew that it was a lie.

One of the constant points that are usually brought up by the anti-Islamics against our beloved Prophet peace be upon him and Islam is the one where Muhammad married his adopted son’s wife after they got divorced. 

According to the Western culture, an adopted son becomes an actual son.  But this law does not exist in Islam.

Let us look at Noble Verses 33:4-5 “Allah has not Made for any man two hearts in his (one) body: nor has He made your wives whom ye divorce by Zihar your mothers: nor has He Made your adopted sons your sons.  Such is (only) your (manner of) speech by your mouths.   But Allah Tells (you) the Truth, and He Shows the (right) Way.”

Zihar is the divorce done by pagan Arabs before Islam, where a man would say to his wife you are to me like my mother.  The man could marry another woman, where the woman couldn’t marry another man, which was very degrading to all women.

Zayd’s, the Prophet’s alleged “adopted son” by the haters of Islam, wife, was the one who wanted to divorce him and marry the Prophet.  She was not forced into the marriage by any means.  Let us look at Noble Verse 58:1 “God has indeed heard (and accepted) the statement of the woman who pleads with thee concerning her husband and carries her complaint (in prayer) to God: and God (always) hears the arguments between both sides among you: for God hears and sees (all things).”

Let us look at Noble Verse 33:37 “Behold! thou didst say to one who had received the grace of Allah and thy favour: ‘Retain thou (in wedlock) thy wife, and fear Allah.’  But thou didst hide in thy heart that which Allah was about to make manifest: thou didst fear the people, but it is more fitting that thou shouldst fear Allah.  Then Zayd had dissolved (his marriage) with her, with the necessary (formality), we joined her in marriage to thee: In order that (in future) there may be no difficulty to the believers in (the matter) of marriage with the wives of their adopted sons, when the latter have dissolved with the necessary (formality) (their marriage) with them.  And Allah’s command must be fulfilled.”

According to Islamic laws, where from the above Noble Verses do we see our beloved Prophet Muhammad peace be upon him marrying his daughter in law?!

According to Noble Verses 33:4-5 above, we clearly see that an adopted son is NOT in the place of an actual son.  An adopted son is a son from a stranger person.   The foster father would still have to treat the adopted son with kindness and fulfill all of his needs.  But the adopted son can never be an actual son. 

According to Noble Verse 33:37 above, we clearly see that Allah Almighty allowed for the Muslims to marry the former wives of their adopted sons!.

If a man called another’s son “his son”, it might create complications with natural and normal relationships if taken too literally.  The truth is the truth and cannot be altered by men’s adopting “sons”.  “Adoption” in the technical sense is not allowed in Muslim Law.  Those who have been “wives of your sons proceeding from your loins” are within the Prohibited Degrees of marriage, but this does not apply to “adopted” sons; Prohibited to you (for marriage) are your mothers, daughters, sisters; father’s sisters, mother’s sisters; brother’s daughters, sister’s daughters; foster-mothers (who gave you suck), foster-sisters; your wives’ mothers; your step-daughters under your guardianship, born of your wives to whom ye have gone in no prohibition if ye have not gone in (those who have been) wives of your sons proceeding from your loins; and two sisters in wedlock at one and the same time, except for what is past for Allah is Oft-Forgiving, Most Merciful.  (The Noble Quran, 4:23)”

 

Conclusion

Prophet Muhammad peace be upon him did not marry his daughter in law as the deceivers from the anti-Islamics always claim.  Prophet Muhammad peace be upon him is a Great Messenger from Allah Almighty.  Allah Almighty in the Noble Quran does not recognize an adopted son as a real son, because He, the Almighty, has His Great Wisdom behind it, to save us from complications and genetically and cultural problems.

A Deed Equal to Jihad !!

Misquoted narration

 

Bukhari: A man came to God’s Apostle and said, “Instruct me as to such a deed as equals Jihad in reward”. He replied, “I do not find such a deed. Can you, while the Muslim fighter has gone out for Jihad, enter a mosque to perform prayers without ceasing and fast forever?” The man said, “No one can do that.” (Volume 4, Book 52, Number 44)

Many narrations used by enemies of Islam are similar to the one presented above. All these narrations emphasize the importance of Jihad in Islam. The purpose of Jihad is emphasized clearly in the Qur’an:

 “And what is wrong with you that you fight not in the Cause of Allah, and for those weak, ill-treated and oppressed among men, women, and children, whose cry is: “Our Lord! Rescue us from this town whose people are oppressors; and raise for us from You one who will protect, and raise for us from You one who will help” (the holy Quran 4:75)

 

We can understand the Jihad the Prophet Muhammad (peace be upon him) encouraged if we examine the historical situation at that time. Muhammad Husayn Haykal notes the following in his biography of the Prophet Muhammad (peace be upon him):

Fighting was permitted in Islam, and carried out by Muhammad and his companions, in order to stop their being persecuted for their faith and to have all the freedom they needed to call men to it. Later, when we see the details and the proofs of this, it will become clear that in all these alliances Muhammad’s purpose was the consolidation of the defence of Madinah. The objective was to remove Madinah beyond any design the Quraysh might have against its Muslim inhabitants. Muhammad could not have forgotten that the Makkans once sought to extradite the Muslims from Abyssinia… …This peaceful show of strength by Islam does not at all mean that Islam, at that time, forbade fighting in defence of personal life and of religion, or to put a stop to persecution. Indeed, Islam did not. Rather, it imposed such defence as a sacred duty. What it did really mean at that time, as it does today or will ever do, was to condemn any war of aggression. “Do not commit any aggression,” God commands. He counsels, “God does not love the aggressors.”[Qur’an, 2:190] (Haykal, The Life of Muhammad; US North American Trust Publications, 1976, p.206, 208 emphasis added)

Therefore, Islam, being a system which aims for the betterment of humanity, imposes fighting against oppression and injustice as a religious duty. This is the reason for the sayings of the Prophet Muhammad (peace be upon him) which encourage his followers to fight for the sake of God.

 

 

and Allah knows best..

The Prophet Muhammad: a Mercy for all Creation.

“Indeed, in this [Quran] is notification for a worshipping people. And We have not sent you, [O Muhammad], except as a mercy to the worlds.” (Quran: 21:106-107)

Allah’s Messenger was the kindest of men in the same way as he excelled all others in courage and valour. Being extremely kind-hearted, his eyes brimmed with tears at the slightest sign of inhumanity. A Companion, Shaddaad bin ‘Aws reported the Apostle as saying: “Allah has commanded you to show kindness to everyone, so if you have to kill, kill in a good manner, and if you slaughter an animal, slaughter it gently. If anyone of you has to slay an animal, he should sharpen the blade first and treat the animal well.” Ibn ‘Abbas relates that a man threw a goat on its side and then started sharpening his knife. When the Prophet saw him he said: “Do you want to kill it twice? Why did you not sharpen the knife before throwing it on the ground?”

 

A Mercy for the Believers

The Messenger’s compassion towards the believers was of the utmost degree. The Quran describes his compassion in the following verse, which means: “There has certainly come to you a Messenger from among yourselves. Grievous to him is what you suffer; [he is] concerned over you [i.e., your guidance] and to the believers is kind and merciful.” (Quran: 9:128)

Sa‘d bin ‘Ubaadah once became ill, so Allah’s Messenger visited him in his house. On seeing his faithful Companion in a pitiful state, he was moved to tears. Then, he said: “Allah does not punish because of tears, nor because of grief, but he punishes because of this.”- and he pointed to his tongue. (Al-Bukhari)

 

A Mercy Towards his Enemies

The prisoners of war taken captive at the battle of Badr were amongst his bitterest enemies. Nevertheless, he made sure that they were given the best of treatment. Among them was Suhayl bin ‘Amr who was a fiery speaker and was denouncing the Prophet. ‘Umar one the Prophet’s closest companions, suggested that two of his lower teeth be pulled out so that he might not be so vile in his speeches. The Prophet replied: “Were I to do this, Allah would disfigure me on the Day of Judgment, despite the fact that I am His messenger.” (Hadith)

In Makkah, his people inflicted him with every kind of suffering, eventually forcing him to emigrate to Madinah, and then waged war on him for five years. However, when he conquered Makkah without bloodshed in the twenty-first year of his Prophethood, he asked the Makkan unbelievers who were awaiting his decision about them: “How do you expect me to treat you?” They responded unanimously: “You are a noble one, the son of a noble one.” He announced to them his decision:

“You may go free! No reproach this day shall be on you; may God forgive you.”

 

A Mercy for Women

Prophet Muhammad was also very kind and affectionate towards women. Women were very badly treated in those times. The Noble Prophet gave them honour and dignity at par with men in the community. ‘Umar reported: “We did not have much regard for women while we were at Makkah, but they were better treated in Madinah. Allah’s Messenger established women’s rights through his sayings and commandments, which improved their position and status.”

A Mercy for Children

Allah’s Messenger was particularly compassionate towards children. When he saw a child crying, he sat beside him or her and shared his or her feelings. He felt the pain of a mother for her child more than the mother herself. Once he said: “I stand in prayer and wish to prolong it. However, I hear the cry of a child and cut the prayer short for the anxiety which the mother is feeling.” (Al-Bukhari)

He would take children in his arms and embrace them. He was once hugging his beloved grandsons, Hasan and Hussain, when Aqrah bin Haabis told him, ‘I have got ten children. So far, I have not kissed any of them.’ Allah’s Messenger responded: “The one with no pity for others is not pitied.” (Al-Bukhari and Muslim)

According to another version, he said: “What can I do for you if Allah has removed from you the feeling of compassion?” (At-Tirmidhi)

 

A Mercy for Slaves

The Prophet strongly enjoined the duty of kind and generous treatment upon slaves, servants and labourers engaged in manual work. Jaabir related the Apostle of Allah as saying: “Feed them with the food which you eat, clothe them with such clothing as you wear, and do not cause trouble to Allah’s creatures.” The Apostle is further stated to have said: “Those whom Allah has made your dependents are your brothers, servants and helpmates. Anybody whose brother has been made subservient to him ought to feed him with the food he eats and clothe him with the clothes he wears; command him not to do that which he is unable to do and if it becomes necessary to do so then he should help him in doing the job.”

 

A Mercy for Animals

His compassion encompassed not only human beings, but also animals.

The Prophet forbade his companions to keep the unintelligent creatures hungry or thirsty, to disturb or to overburden them. He commended that kindness and putting them at ease were meritorious acts tending to bring man nearer to Allah. Abu Hurairah reports the Prophet as saying: “A traveler who was thirsty saw a well in the way. He got inside the well and when he came out he saw a dog licking mud due to thirst. The man realised that the dog was as thirsty as him, so he got into the well again, filled his leather sock with water and carried it out holding it with his teeth. Thus, he quenched the thirst of the dog. Allah was pleased with this act of kindness and pardoned his sins.” The Companions asked: “O Messenger of Allah is there recompense in the matter of beasts and wild animals also?” The Prophet replied: “There is recompense in regard to every creature that has a living heart.”

‘Abdullah bin ‘Umar related that the Prophet said: “A woman was cast away to hell only because she had withheld food and water from her cat and refused to set it free so that the cat might satisfy its hunger by eating worms and insects.”

Once on return from a military campaign, a few Companions took away the chicks of a bird from their nest to stroke them. The mother bird came back and when it could not find its chicks in the nest, it began to fly around screeching. When informed of the matter, Allah’s Messenger became angry and ordered the chicks to be put back in the nest. (Abu Dawood)

 

Conclusion

The love and compassion of Allah’s Messenger for all kinds of creatures was not of the kind claimed by today’s ‘humanists’. He was sincere and balanced in his love and compassion. He was more compassionate than any other person. He was a Prophet raised by Allah, the Creator and Sustainer of all beings, for the guidance and happiness of conscious beings – mankind and jinn – and the harmony of existence. Therefore, he lived not for himself but for others; he is a mercy for all the worlds.