Prohibition of Bid’ah in Islam

An-Nawawi’s Forty Hadith [5]

Aisha, the mother of the believers, may Allah be pleased with her and her father, reported that Messenger Muhammad [peace be upon him] said,

‘He, who introduces something to this matter of ours that which does not belong to it, will have it rejected.’ [Al-Bukhari & Muslims]

Meaning of the Hadith

This hadith is one of the principles of Islam. 

‘This matter of ours’ refers to Islam.

‘Introduce something’: innovates something in the religion of Islam that has no evidence in the Quran and the Sunnah of Messenger Muhammad [peace be upon him].

‘Will have it rejected’: It is void. 

Learned Lessons from the Hadith

• It is prohibited to introduce something to Islam even with good intention.

• Following the teachings of Islam is realized by performing deeds according to its guidance; otherwise, it will be rejected.

• Any act of worship that has no evidence in the Quran or the Sunnah of Messenger Muhammad is void.

• The religion of Islam is complete and there is no deficiency in it.

An-Nawawi’s Forty Hadith [2]

Categories of Transmitted Hadith in Sunnah

An-Nawawi's Forty Hadiths(Translation)

5th Hadith - Religious Innovation 

The Noble Quran Surah Jonah English Translation and Tafsir Kindle Edition

Creation of Man

 An-Nawawi’s Forty Hadith [4]

Abdul Allah Ibn Mas’ood, may Allah be pleased with him, said,

Messenger Muhammad [peace be upon him] who is the truthful, and the trusted, told us, ‘Truly, the creation of one of you is assembled in the womb of his mother for forty days in the form of a drop of fluid. Then, it becomes a clot for a similar period. Then, it becomes a lump that looks like a chewed morsel for a similar period. Then, an angel is sent to him. He blows the soul into him and he is commanded to write four matters: he writes his sustenance, his life span, his deeds, and whether he will be among the wretched or the blessed. By the One, Whom there is no deity worthy of worship but Him, verily, one of you performs deeds of the people of Paradise that only arm’s length remains between him and it, but what was written in the record prevails so he performs deeds of the people of Hell. Thus, he enters it. Verily, one of you performs deeds of the people of Hell that only arm’s length remains between him and it, but what was written in the record prevails so he performs deeds of the people of Paradise. Thus, he enters it.’

[Al-Bukhari & Muslims]

Learned lessons from An-Nawawi’s Forty Hadith [4]

• The hadith mentions stages of the creation of man.

• The believer should always pray to Allah to make his faith firm until he dies as a believer in the Oneness of Allah.

• The believer should always ask Allah to protect him from an evil end of his life, namely, dying in a state that displeases Allah.

• Only Allah knows how the end of man will be. He knows whether he will be among the people of Paradise or Hell.

• The Day of Judgment will certainly take place. The One Who created man from a drop of fluid is able to resurrect him for reckoning.

• The believer must believe in what was written on the preserved Tablet. 

An-Nawawi’s Forty Hadith [1]

An-Nawawi’s Forty Hadith [2]

The Noble Quran Surah Yusuf English Translation and Tafsir Kindle Edition 

The Noble Quran Surah Jonah English Translation and Tafsir Kindle Edition

The Five Pillars of Islam

 An-Nawawi’s Forty Hadith [3]

Abdul Allah Ibn Umar Ibn Al-Khatab, may Allah be pleased with them, said, 

‘I heard Messenger Muhammad say, ‘Islam is built on five pillars: testifying that there is no deity worthy of worship but Allah and that Muhammad is the Messenger of Allah, performing the prayer, giving the zakat, making the Hajj to the House of Allah, and fasting the month of Ramadan.’’

[Sahih Al-Bukhari & Sahih Muslim] 

The Seven under the Shade of Allah

Hadith about those who will be under the shade of Allah on the Day of Judgment:

Abu Hurairah, may Allah be pleased with him, reported that Prophet Muhammad [peace be upon him] said, ‘Seven people, Allah will shade them under His Shade on a day when there will be no shade but His Shade. A just ruler; a young man, who grows up worshipping Allah; a man whose heart is attached to the mosques; two persons, who love one another for Allah’s sake; they meet and leave one another in such a state; a man, whom a noble and beautiful woman, tries to seduce him, but he says, ‘I fear Allah.’ A man, who secretly gives charity that his left hand does not know what his right hand spends. And a man, who remembers Allah in seclusion, and his eyes weep because he fears Allah.’  [Sahih Al-Bukhari] 

Categories of Transmitted Hadith in Sunnah

 

Concise Introduction to Principles of Islamic Jurisprudence Based on al-Waraqat By Imam al-Harmayn Al-Juwayni [Part 22]

According to the continuity of the chain of narrators, Ahad reports are divided into two types:

a) Musnad 

b) Mursal

Musnad Report

Literally, musnad means ascribed, or attributed. 

Technically, musnad is a report that has a connected chain of transmission. If its chain transmission is connected to Messenger Muhammad [peace be upon him], it is called al-marfu’. For example, a report narrated by Malik from Naf' from Abdul Allah Ibn Umar from Messenger Muhammad. This report is musand because each of the narrators heard from the former narrator.

If its chain of transmission is connected to the companions of Messenger Muhammad, it is called al-mawquf.

For example, a report narrated by Malik from Naf’ from Messenger Muhammad. This report is called mawquf because Naf’ did not meet Messenger Muhammad and there is a missing narrator between Naf’ and Messenger Muhammad.

Mursal Report

Literally, mursal means something that is set free.

Technically, mursal is a report that its chain of transmission is disconnected. 

A mursal report is un-authoritative evidence except for these two types:

a) Mursal report attributed to the companions of Messenger Muhammad. It is a report narrated by a companion of Messenger Muhammad about things he did not directly hear, or see from Messenger Muhammad.  Murasl reports narrated by a companion of Messenger Muhammad are accepted since all companions of Messenger Muhammad are trustworthy and they narrate only from trustworthy people.

b) Mursal reports attributed to Sai’d Ibn al-Musayyb, who is one of the followers of the companions of Messenger Muhammad. They were investigated and found that his reports are attributed to Messenger Muhammad, namely, he narrated reports that he heard from companions of Messenger Muhammad. 

Concise Introduction to Principles of Islamic Jurisprudence Based on al-Waraqat By Imam al-Harmayn [Part 15]

Imam Al-Juwayni

English translation, and newfangled commentary on Imām al Ḥaramayn al Juwaynī’s Kitāb al Waraqāt fī uṣūl al fiqh

The Waraqat of Imam al-Haramayn al-Juwayni, a classical manual of Usul Al-Fiqh

Meaning of Islam & Iman & Ihsan

 

An-Nawawi’s Forty Hadith [2]

Umar Ibn al-Khattab, may Allah be pleased with him, said,

While we were sitting with Messenger Muhammad, [peace be upon him] one day, a man dressed in pure white and with dark black hair, came to us. No traces of travel were on his appearance and no one of us knew him. 

Then, he sat beside Prophet Muhammad, leaned his knees on Prophet Muhammad’s knees, and put his palms over his thighs. 

Then, the man said, ‘O Muhammad, tell about the meaning of Islam.’ Messenger Muhammad said, ‘Islam is to testify that there is no god worthy of worship but Allah and that Muhammad is Allah’s Messenger, perform the prayer, give the Zakat, fast the month of Ramadan, and perform the Hajj if one is able to do so.’ 

The man said, ‘You have spoken the truth.’

We were astonished at the conduct of the man. He asked Messenger Muhammad a question, and then, he confirmed the truthfulness of his answer.’ 

Then, the man asked Messenger Muhammad and said, ‘Tell me about the meaning of Iman (faith).’ 

Messenger Muhammad said, ‘It is to believe in Allah, His angels, His Books and Messengers, and the Last Day, and to believe in the preordainment, good or evil.’ 

The man said, ‘You have spoken the truth.’ 

Then he said, ‘Tell me about the meaning of Ihsan (kind act).’ 

Messenger Muhammad said, ‘It is to worship Allah as if you could see Him; if you cannot see Him, He sees you.’

Then, the man said, ‘Tell me about the appointed time for the Hour (the Day of Judgment).’ 

Messenger Muhammad said, ‘The questioned person knows no more than the questioner about it.’

Then, the man said, ‘Tell me about its signs.’ 

Messenger Muhammad said, ‘The slave-girl will give birth to her mistress, and you will see the barefooted ones, the naked, the destitute, the shepherds competing with one another in building lofty buildings.’ 

Then, the man left and Umar waited for a while. Then, Messenger Muhammad said, ‘O Umar, do you know who was the questioner?’

Umar said, ‘Allah and His Messenger know best.’ 

Messenger Muhammad said, ‘He was Gabriel. He came to teach you about your religion.’

[Sahih Muslim] 

The Lawful is Clear & the Unlawful is Clear in Islam

Al-Nawawi's Forty Hadith

Deeds Depend on Intentions

 

An-Nawawi’s Forty Hadith [1]

Umar Ibn Al-Khattab, may Allah be pleased with him, narrated that Messenger Muhammad [peace be upon him] said, 

‘Deeds depend on intentions, and every person will be rewarded according to his intention. Thus, whoever emigrates for the sake of Allah and His Messenger, then his emigration will be for Allah and His Messenger. And whoever emigrates for attaining a worldly benefit or marrying a woman, then his emigration will be for the cause that he has emigrated for.’ 

[Sahih al-Bukhari] 

Prohibition of Bid’ah in Islam
The Lawful is Clear & the Unlawful is Clear in Islam

Exhorting to Perform More Righteous Deeds Before Death

 

Abdul Allah bin Abbas, may Allah be pleased with them, said, ‘Umar bin al-Khattab used to let me sit with the noble elderly men, who participated in the battle of Badr. Some of them said to him, ‘Why do you allow this boy to sit with us though we have sons at his age. Thereupon, Umar said, ‘You know his high status.’ Then, Umar invited them one day and invited me. I think he did so to show them the degree of my knowledge. Then, Umar said to them, ‘What do you know about the meaning of the following ayat: [110:1 When the help of Allah comes, and the victory, 110:2 and you see people enter the religion of Allah in throngs,110:3 then proclaim the praise of your Lord and seek His forgiveness. Verily, He ever accepts repentance.] Some of them said, ‘Allah has commanded us to proclaim His praise and seek His forgiveness when His help and victory come.’ Some of them said, ‘We do not know what it means.’ And some of them did not say anything. Then, Umar said to me, ‘O son of al-Abbas, ‘Do you have the same opinion?’ I said, ‘No.’ Thereupon, Umar said, ‘Thus, what is your opinion?’ I said, ‘This surah informs of the approaching of the time of the death of Messenger Muhammad [peace be upon him].’ Allah told him about it: when Allah’s help and the victory over the people of Makkah come, that will be a sign of approaching your death. Thus, proclaim the praise of your Lord and seek His forgiveness. Verily, He ever accepts repentance.’ Then, Umar said, ‘I do not know another meaning of it other than what you have just said.’

 [Sahih al-Bukhari] 

Some Information about the World of the Jinn
The Principles of the Message of Messenger Muhammad

Biography of Messenger Muhammad & Non-Violence [Part 3]

Reflection: Non-Violence & Love & Leadership

The most striking thing that attracted Urwa bin Mas’ud when he went to meet Messenger Muhammad was the extraordinary reverence and love the companions had for Messenger Muhammad, which he expressed by saying, “O people! By Allah, I have been to the kings, Caesar, khosrow, and an-Negus. By Allah, I have never seen any king who is venerated by his companions as much as Muhammad is venerated by his companions. If he offers you an acceptable reconciliation, accept it.” 

But, how was Messenger Muhammad able to reap such a high degree of respect and love from his companions, taking into consideration that from the time they embraced Islam, they endured great hardship?

Many factors contributed to their deep love and reverence for Messenger Muhammad; however, we shall only concentrate, in this discussion, on the factor related to our subject, i.e. non-violence. 

Allah says, interpretation of meaning,

By the mercy of Allah, you have been gentle to them; had you been harsh and hard-hearted, they would have abandoned you. So pardon them, ask forgiveness for them, and counsel them in the affairs. Then when you have decided, put your trust in Allah. Verily, Allah loves those who put their trust in Him. [Surah al-Imran: 159]     

This ayah refers to the factors that helped Messenger Muhammad, after Allah’s help and support, to succeed in his mission. It also refers to some principles of Islamic Shariah and rules of conduct. Gentleness and mercifulness were some of the most important factors that positively contributed to the success of Messenger Muhammad when dealing with his companions. He enjoyed a gentle and merciful heart that treated all people with the utmost mercy and gentleness. Messenger Muhammad was also easy-going and compassionate. Had he been harsh and hard-hearted, his followers and companions would have abandoned him. However, Allah sent Messenger Muhammad as a gift of mercy to all people and He made them a role model. So He commanded him to pardon people’s mistakes and pass over their unmannered conduct with him. He also ordered him to meet their wrongdoing with kindness and ask Allah to forgive their sins.  

Abdul Allah bin Salam, may Allah be pleased with him, said that Zayd bin Sa’na narrated a story about an incident that happened when Allah wanted to guide him to Islam. Zayd said ‘I could recognize all signs of prophet-hood when I looked at Messenger Muhammad’s face except two signs, namely, his forbearance is not overcome by impetuosity and great impetuosity increases his forbearance.’ Then Zayd bin Sa’na mentioned the event that led him to give a pledge of allegiance and became a Muslim. Once Messenger Muhammad took a loan from Zayd bin Sa’na. Two or three days before the due date of the loan, Zayd saw Messenger Muhammad with abu Bakr, Umar, Uthman, and some of his companions offering a funeral prayer. After Messenger Muhammad offered the funeral prayer and he was about to sit near a wall, Zayd looked angrily at him, grabbed him by his shirt and cloak. Then he said, ‘O Muhammad! Pay me off my due! By Allah, I know nothing about the family of Abdul-Mutalib but deferment of debts. Indeed, I know well of your people.’ Umar, may Allah be pleased with him, got extremely angry and looked at Zayd. Then he said, ‘O Jewish man! Dare you do this to Messenger Muhammad? By Allah, Who has sent him with the truth, had I not feared of his anger, I would have beheaded you with my sword.’ Messenger Muhammad looked at Umar calmly and smilingly. Then he said, ‘O Umar! This man and I need something other than this from you. You should advise me to pay off his debt courteously and you should advise him to demand his debt courteously. Go with him, give him his due, and give him extra twenty saa’ for frightening him.’ Then Zayd went with Umar, who gave him his due and extra twenty saa’. Zayd asked Umar, ‘Why have you given me more than my due?’ Umar said, ‘Messenger Muhammad commanded me to give more than your due for I frightened you.’ Then Zayd said, ‘Do you know me?’ Umar said, ‘No. Who are you?’ Zayd said, ‘I am Zayd bin Sa’na, the Jewish rabbi.’ Then Umar said, ‘Why did you do so?’Zayd said, ‘I could recognize all signs of prophet-hood when I looked at Messenger Muhammad’s face except two signs, namely, his forbearance is not overcome by impetuosity and great impetuosity increases him nothing but forbearance. Thus, I did so to know them by experience.’  O Umar! I testify that I am pleased with Allah as my Lord, Islam as my religion, and Muhammad as my prophet.’ [As-Sunan al-Kubrah, al-Bayyhaqi] 

This story gives a glimpse of the non-violent attitude that Messenger Muhammad had, which is exemplified in his patience, forbearance, self-control, and tolerance. 

In such a situation, the natural reaction was that Messenger Muhammad would react unkindly to both Umar and Zayd bin Sa’na. That is because Umar, though he reacted in such a manner due to his respect and love for Messenger Muhammad, treated the man harshly in the presence of Messenger Muhammad, and Zayd asked for his due impolitely and harshly. However, Messenger Muhammad’s reaction was the opposite, namely, forbearance, tolerance, and calmness. The result of which was that Zayd’s attitude towards Islam changed completely and he embraced Islam. 

How could a leader characterized by such a great personality not be loved by all those who know him, friend or enemy?

How could the love of such a leader not reside in the innermost of the hearts of all those who know him?

Even when Messenger Muhammad is faced with hostility, he would choose forbearance and love instead of harshness and hatred.

He would resist violent souls with love and mercy. 

He would not sink into the level of the hater; rather, he would bring the hater up by love and patience.

His formula was ‘Love is the only human emotion that consistently generates the most productive and intelligent actions. – Humberto Maturana Chilean Biologist. 

Then Quraysh sent Suhyl bin Amru to Messenger Muhammad to conclude a treaty with the Muslims and write an agreement. Messenger Muhammad ordered Ali bin abi Talib to write the agreement. He told him to write, ‘I begin to write the agreement by mentioning the name of Allah, the Giver of mercy, the Most Merciful.’ Thereupon, Suhly said, ‘I do not know who the Most Merciful is. Write: by the name of God.’ Then Messenger Muhammad said, ‘This is an agreement that is concluded by Muhammad, the Messenger of Allah.’ Suhyl said, ‘By Allah! If we believe that you are Allah’s Messenger, we will not prevent you from performing the Umra nor fight you. Write; Muhammad bin Abdul Allah.’ Then Messenger Muhammad said, ‘… that you agree to allow us to enter Mecca and perform the Umra (this year).’ Suhyl said, ‘By Allah! The Arabs will say that we yield to you, but write that we will allow you to perform the Umra next year on condition that the Muslims will not bring weapons except the swords in their sheaths.’ It was written as Suhyl requested. Then Suhyl added, ‘And if any man from Quraysh comes to you, you must return him to them even if he is Muslim. On the other hand, if any Muslim from you comes to us, we will not return him to you.’ The Muslims said, ‘Glory be to Allah. How will we return a Muslim to the disbelievers?’ Then they turned around to Messenger Muhammad inquiringly and said, ‘Shall we write as Suhyl said?’ Messenger Muhammad said, ‘Yes. If someone from us goes to Quraysh, may Allah keep him away, and if one of them comes to us, we shall return him to them, and then Allah will open the door of easiness for him.’ While they were writing the agreement, abu Jandal, the son of Suhyl bin Amru, came seeking refuge with the Muslims, as he was Muslim. Upon which Amru said that it was the very condition of the treaty that they have agreed to conclude with them, namely, the Muslims should return his son to Quraysh. Messenger Muhammad asked Suhyl to allow his son to remain with the Muslims, as the treaty was not concluded yet. However, Suhyl refused and insisted on returning his son to Quraysh. Thereupon, Umar bin al-Khattab, may Allah be pleased with him, protested. Addressing Messenger Muhammad, he said, ‘Are you not the true Messenger of Allah?’ Messenger Muhammad said, ‘Yes.’ Umar said, ‘Are we not following the truth and our enemy is following falsehood?’ Messenger Muhammad said, ‘Yes.’ Then Umar said, ‘Why should we accept humiliating terms concerning our religion?’ Messenger Muhammad said, ‘I am the Messenger of Allah. I will never disobey Him. Allah will certainly make me victorious.’ Umar said, ‘Did you not tell us that we would visit the Kaba’ and make Tawaf?’ Messenger Muhammad said, ‘Yes, but did I say that you would do so this year?’ Umar said, ‘No.’ Then Messenger Muhammad said, ‘You will visit the Kaba and make Tawaf.’

Reflection: Non-Violence & Steadfastness & Victory 

Messenger Muhammad’s commitment to non-violence made him continue the negotiation with Quraysh until he concluded the treaty. However, the journey was not easy. Rather, it was a battle, not a physical one, but a moral battle. It required him to keep on focusing on his just cause, and at the same time taking into consideration comprising with Quraysh without sacrificing the core principles of Islam.

Steadfastness, patience, forbearance, and non-violence were the characteristics that Messenger Muhammad showed throughout the process of concluding the treaty of al-Hudaybiyah. Commitment to these principles demonstrated the power of non-violence to achieve a strategic victory.

Allah says, interpretation of the meaning, 

Verily, We have given you a manifest victory. [Surah al-Fath: 1]

Allah, Exalted be He, called the treaty of al-Hudaybiyah a victory in the Quran. However, the Muslims did not think that it was a victory when they concluded the treaty. After the treaty, the Muslims and disbelievers had the chance to communicate with one another in a peaceful environment, which helped the Muslims to invite the disbelievers to Islam easily. No reasonable person was invited to Islam, but he accepted it. The number of those who embraced Islam the following two years of the treaty was equal to or more than those who embraced it before it.

Indeed, presenting Islam in a peaceful environment, accompanied by freedom of dialogue, discussion in the best manner, and convincing proofs will certainly help to achieve the desired goals. That is because the truth itself has the power that can defeat falsehood. So the presence of the truth with introducing it in the best manner, in an appropriate time, by a capable person, and eliminating obstacles that may negatively affect the communication will certainly, by Allah’s help, produce promising results. 

Suhyl bin Amru was obstinate, unyielding, uncooperative, unreasonable, and unresponsive throughout the process of writing the agreement. He as the representative of Quraysh disapproved of writing certain things in the agreement, e.g. writing Allah, the Most Merciful, Messenger Muhammad’s name, to openly assert Quraysh’s authority. This same person, by Allah’s bounty and then by the wise conduct of Messenger Muhammad, turned 180 degrees. Suhyl bin Abmru, may Allah be pleased with him, embraced Islam, and became one of those who hoped to find an opportunity to be close to Messenger Muhammad. Abu Bakr, may Allah be pleased with him, said, ‘There is no victory in Islam that is greater than concluding the treaty of al-Hudaybiyah. However, the people did not understand the matter that was between Messenger Muhammad and his Lord, Allah. Human beings, by nature, tend to be in a hurry, but Allah does not become in a hurry because of man’s rashness. He manages the affairs in a way that things happen as He wishes. I saw Suhyl bin Amru during the farewell Hajj standing beside Messenger Muhammad. He was offering a she-camel to Messenger Muhammad to slaughter it with his hand. Then Messenger Muhammad called the barber to shave his head, and Suhyl took some of the Messenger’s hairs and put them in his eyes to gain blessings from them though he refused to write, ‘By mentioning the name of Allah, the Giver of mercy, the Most Merciful’ on the day of al-Hudaybiyah. I thanked Allah who guided him to Islam.” 

The conditions of al-Hudaybiyah treaty, which made Quraysh believe that it was victorious by succeeding in preventing the Muslims from performing the Umra in that year, were seemingly against the interests of the Muslims. However, the progress of events showed otherwise. Throughout the process of concluding the treaty, it was clear that Messenger Muhammad was determined to adhere to a non-violent attitude towards the unreasonable and unfair terms that Quraysh offered. He was patient and accepted Quraysh’s demands. Messenger Muhammad acted as if he knew beforehand how the events would change soon. Besides, he was determined not to refuse any of Quraysh’s offers as long as the commands of Allah would be respected. 

However, Allah, the Wise, wanted to test the believers; He wanted to manifest their anger for His sake; and He wanted to test their loyalty to their religion, Islam. 

When the treaty was concluded, abu Jandal, the son of Suhyl bin Amru, came seeking refuge with the Muslims, as he was Muslim. Messenger Muhammad asked his father to let him remain with the Muslims, but Suhyl refused. Thus, abu Jandal was forced to return to Quraysh.

Indeed, being forced to make abu Jandal return to Quraysh was a great emotional challenge to the Muslims, who had a firm belief in the truthfulness of the Islamic cause. How could they agree to yield to such a humiliating and unjust condition? Their brother in Islam found an opportunity to seek refuge with them and be saved from the suffering he was undergoing with the disbelievers. However, their believed Messenger and role model accepted the conditions of the treaty and made abu Jandal return to Quraysh. 

Messenger Muhammad told abu Jandal then to be patient and promise him that Allah would open doors of ease for him and all the weak Muslims who were suffering just like him. He explained to him that he made an agreement with Quraysh and that he should abide by its conditions.

Messenger Muhammad’s companions concealed their painful feelings; however, Umar bin al-Khattab, who was known for his strong adherence to the truth, could not bear the situation. Thus, he openly showed his protest against what was happening. First, he went to Messenger Muhammad, inquiring, and protesting. He wanted to understand the matter that seemed unjust. Messenger Muhammad did not meet Umar’s attitude with anger nor resentment though Umar’s attitude could be interpreted negatively, i.e. it was a refusal to submit to the decision of Allah’s Messenger. Rather, Messenger Muhammad’s reaction was characterized by understanding, patience, and calmness. He had complete trust in Umar; he knew that Umar’s attitude was out of love for the truth, and to defend the cause of Islam for which sake he and the Muslims sacrificed a great deal and they were still sacrificing.

Messenger Muhammad’s reply to Umar’s inquiries represents a practical and non-violent approach showing how to deal with difficulties that may face a leader. Messenger Muhammad knew that just as his enemies' unkind attitude should be met with patience and calmness, his followers’ seemingly unkind attitude and misunderstanding should be met with the utmost patience and understanding that lead to clarifying the matter. 

Messenger Muhammad knew, as a human being and a leader, that he should deal positively with emotional reactions that might block channels of communication and understanding, and consequently might trigger conflicts and violence. Thus, he encountered Umar’s negative attitude calmly to remove such emotional barriers.

Umar, may Allah be pleased with him, asked Messenger Muhammad, ‘Are you the true Messenger of Allah.
Messenger Muhammad said, ‘Yes.’

Messenger Muhammad calmly affirmed his authority as a Messenger of Allah Thus, told Umar indirectly that his conduct and attitudes agreed with the commands of Allah.

Umar said, ‘Are we not following the truth and our enemy is following falsehood?’ 

Messenger Muhammad said, ‘Yes.’

Messenger Muhammad’s reply confirmed the truthfulness of the message of Islam. Thus, told Umar indirectly that accepting the terms of the treaty of al-Hudaybiyah would not have negative effects on the justness of the message of Islam though a superficial assessment of the situation might reveal otherwise. On the contrary, the terms of the treaty would yield positive effects for Islam and its followers. 

Then Umar said, ‘Why should we accept humiliating terms concerning our religion?’ 

Messenger Muhammad said, ‘I am the Messenger of Allah. I will never disobey Him. Allah will certainly make me victorious.’ 

Messenger Muhammad again emphasized his position as a Messenger of Allah and that he was certain that Allah would guide him to the best decision that would grant victory to Islam and Muslims.

Umar said, ‘Did you not tell us that we would visit the Kaba’ and make Tawaf?’ 

Messenger Muhammad said, ‘Yes, but did I say that you would do so this year?’ 

Umar said, ‘No.’ 

Then Messenger Muhammad said, ‘You will visit the Kaba and make Tawaf.’

Messenger Muhammad’s reply indicates that change needs time to take place. Changing unyielding human attitudes and deep-rooted concepts and understanding may seem impossible, but it can happen and it needs a long time to realize. 

Thus, advocates of just causes should not expect that their goals will realize in the twinkling of an eye. They should not act as if people were only waiting for their coming, and as soon as they knew about their coming and their cause, they would rush to support them.

In real life, bringing change into existence is a long process involving a great deal of patience, comprise that does not negatively affect the principles of the cause, positive communication and negotiation with the followers and adversaries of the cause, and unshakable commitment to the cause.

Then, the treaty of al-Hudaybiyah that was supposed to last for ten years concluded between the Muslims and Quraysh. 

Then Messenger Muhammad ordered his companions to slaughter their sacrifices and get their head shaved to end their Ihram, namely, the sacred state into which a Muslim must enter to perform the Hajj or the Umra. However, they did not obey his order though he repeated it thrice. 

Then Messenger Muhammad left them, entered his tent, and told his wife Umm-Salama about his companions’ reaction. Umm-Salama advised him to go out and not talk with anyone. Then he should slaughter his sacrifices and then call the barber and ask him to shave his head. 

Messenger Muhammad went out, and did not talk with anyone. Then he slaughtered his sacrifices and got his head shaved. When the Muslims saw what Messenger Muhammad did, they got up, slaughtered their sacrifices, and shaved their heads.

Reflection: Non-Violent Implementation of Commands  

When Messenger Muhammad ordered his companions to end their Ihram, they did not obey his orders because they were deeply saddened by what happened. They hoped to slaughter their sacrifices and end their Ihram in Mecca after performing Umra. 

When Messenger Muhammad entered his ten with a sad countenance, his wife Umm Salama asked him about the causes of his sadness. Then he told her about his companions' attitude.

Umm Salama told him that his companions were sad and that he should set a practical example before them by slaughtering his sacrifices and getting his hair shaved. Messenger Muhammad followed her advice. 

When the companions saw what Messenger Muhammad did, they followed suit and immediately began to slaughter their sacrifices and shave their heads.

This situation shows that leaders should set practical examples for their followers, demonstrating the principles that they want to implement. Messenger Muhammad could use his authority as Allah’s Messenger and the leader of the Muslims to force his companions to obey his commands. However, he set a lasting example for his companions and generations to come, demonstrating that a leader could persuade his followers to abide by his commands by applying them by himself, which would set a practical example for what he advocates peacefully and practically.

Conclusion

Biography of Messenger Muhammad is an important source of guidance for Muslims from which they learn lessons and to which they should resort when encountering situations where there are no clear-cut resolutions they can adopt. 

Throughout his life, Messenger Muhammad adhered to the highest degree of morality that a human being could achieve. He treated all those who knew him, his followers or non-followers, with kindness, patience, forbearance, and forgiveness. He was marvelously able to change deadlocked situations into promising and successful realities by adhering to non-violence though all surrounding circumstances appeared hopeless. 

The story of the treaty of al-Hudaybiyah represents an ever-living lesson for gaining strategic victory in a seemingly hopeless situation by adhering to non-violence and reacting positively to difficulties throughout concluding the treaty. 

Finally, Muslims can find countless lessons in the biography of Messenger Muhammad to solve problems they may encounter in all spheres of life if they sincerely try to learn from these lessons. And Allah knows best. 

Biography of Messenger Muhammad & Non-Violence [Part 1]

Biography of Messenger Muhammad & Non-Violence [Part 2]

 

Reflection on non-violent Reaction in the Biography of Messenger Muhammad

Biography of Messenger Muhammad & Non-Violence [Part 2]

What would be the reaction of a leader who was told that there was an army waiting to prevent him from achieving the goal for which he set out on a journey?

Would this situation make him abandon the purpose for which he embarked on his journey?

Would this situation make him seize this opportunity and use it as a pretext to retaliate for past grievances?

Would this situation agitate him to react violently and not think of alternative courses of action that he might apply to avoid violent confrontation? 

There might be causes for asking these questions and other questions if we are talking about an ordinary leader whose behavior is influenced positively or negatively by the reaction of the other party. However, we are talking about Messenger Muhammad, who never took people’s reactions personally; rather, his reactions depended on following the guidance of the Quran, which exhorts its followers to adhere to every act of kindness and patience. 

Messenger Muhammad chose a non-violent peaceful solution that forced him and his companions to take another rugged rocky route to avoid confrontation with Quraysh. He gave himself and his companions the opportunity to pursue their goal as well as gave Quraysh a chance to understand that he did not come for war; rather he came to visit the Kab’a and make Umra. 

Ordinary people see the outer immediate outcomes of events, but genius sees the hidden positive possible outcomes of the events.

When the she-camel of Messenger Muhammad refused to move, his companions interpreted her behavior as stubbornness. They saw only the outer immediate outcome of the event, which is a natural understanding of what they saw happening before their eyes. 

Human beings mostly react positively or negatively to what their senses encounter without thinking that there may be other interpretations and understanding of the situation at hand. On the other hand, people who have high intellectual understanding and who are willing to give opportunities for whatever positive interpretations of a seemingly negative situation, do their best not to give a hasty judgment. They foresee the hidden positive possible outcomes of the events. 

The reaction of Messenger Muhammad to the behavior of his she-camel stubbornness was completely the opposite of his companions’ reaction. He said, “Al-Qaswa’ has not become stubborn and it is not her habit, but it stopped her what stopped the elephant, i.e. Allah prevented her from entering Mecca as He prevented the elephant of Abraha from entering Mecca when it was brought to destroy al-Ka’ba.” 

 He interpreted the situation positively and saw it as a positive non-violent opportunity for a peaceful agreement. He understood the situation as a message telling him that Allah wanted to turn him from fighting with the Meccans. Therefore, he swore, “By the name of Him in whose Hands my soul is, if they, the Meccans, asked me anything that would respect the ordinances of Allah, I would grant it to them.”

Indeed, people who are committed to non-violence always find fruitful solutions for hostile situations.  

Messenger Muhammad changed his way and he dismounted at the farthest end of al-Hudaybiyah. Then, Badil bin Warqa’ al-Khuza’y came with a band of men and he said, “I left the people of Ka’ba and Amir bin Lu’yy at the water of al-Hudayybiayh, and their women and children were with them. They will fight you and prevent you from visiting the Ka’ba.” Messenger Muhammad said, “We have not come to fight with anyone, but we have come to perform Umra. Indeed, war has weakened Quraysh and harmed them. If they wish, I will conclude a truce with them during which they should give me the freedom to convey the message of Islam to the people. If I become victorious, they, if they wish, can embrace Islam as the people did; otherwise, they will rest until the end of the truce. If they refuse to conclude a truce, by Allah, in Whose Hands my soul is, I will fight them, defending this cause, i.e. Islam, until I die. And Allah, indeed, will make this cause victorious.” Badil said, “I will tell them what you have said.”

Reflection: Non-Violence & Willingness to Negotiate 

Non-violence is not just avoidance of violence, it also involves the willingness to tolerate differences, dialogue, and negotiate. It is an attitude of willingness to promote and defend one’s cause, expressing one’s preparedness and determination to endure difficulties until the desired goal is achieved. Moreover, non-violence involves a readiness to try to engage the opponents, and point out to their weaknesses and injustice, in a proposal that may resolve the problem using win-win strategies. 

After changing his way and alighting on al-Hudayybiyah, Messenger Muhammad was informed by Badil bin Warqa’ that Quraysh was determined to prevent him from visiting the Ka’ba and performing Umra even if they were to fight him. He neither was intimidated by this news nor did he change his determination not to resort to violence. Rather, he calmly told Badil the cause of his visit and presented his perspective on the situation, considering the present status of Quraysh and expressing willingness to deal with the situation peacefully and positively.

 He referred to the weakness of Quraysh, hinting at the fact that if they resort to violence by fighting him, their weakness would increase. By alluding to this fact, he was implying that violence generates weakness and increases it, which is, of course, something they would not want to happen. His referral to the fact that war weakened and harmed them also carried a subtle message of mercy and compassion since he was telling them indirectly, ‘I feel your unfavorable situation.’  Moreover, Messenger Muhammad was indirectly informing Badil, and hence informing Quraysh, that he knew about their current weak situation. Thus, telling them that the option of fighting was against their interests. This shows us that Messenger Muhammad was setting the table for a possible positive resolution for the situation. 

After preparing the ground for negotiation, Messenger Muhammad explicitly presented his win-win plan for resolving the situation, i.e. concluding a truce with them. 

“Typical negotiation is a win-lose proposition. In non-violence, it becomes a win-win proposition. Your goal is not to win over them but to win them over. Compromise does have a place in this, but not always. Certain moral truths cannot be compromised such as equality and justice; there was no room for compromise in segregated buses and facilities. In a moral and ethical struggle, your goal is to get your opponent to see the unjust conditions, not to beat them. Negotiation must be done out of love, not out of hate and revenge [The Six Steps of Nonviolence]. ”

If Quraysh agreed to conclude a trace with Messenger Muhammad, they would rest until it ended. Since war weakened and harmed Quraysh, this would an ideal offer, which would allow them to regain their strength, and at the same time, they would give themselves a chance to see what would happen when the Prophet would be given the freedom to convey Islamic message to people. If people followed the message of Islam and Messenger Muhammad became victorious, they would have the freedom to embrace Islam as people did. Thus, in both cases, Messenger Muhammad and they would win. 

It should be noted that though Messenger Muhammad proposed a truce to Quraysh, he did not comprise regarding taking whatever necessary action to convey Islam if they refused to conclude the truce with him. 

Simply, the message of Messenger Muhammad was that his desire to negotiate was out of knowledge of their unfavorable circumstance. And thus, he was telling them indirectly that he cared about their condition, to give himself and them time for achieving the hoped goals, and finally, to explicitly conveying them that he would never forsake delivering the message Allah that sent him to convey. 

Badil went to Quraysh and told them what he heard from Messenger Muhammad. Upon that, Urwa bin Mas’ud suggested going to Messenger Muhammad, and discussing with him what Badil informed them, and they agreed. Urwa went to meet Messenger Muhammad and he was told the same thing as Badil was told. Throughout the meeting, Urwa noticed that the companions of Messenger Muhammad loved and revered him greatly. When he returned to his people he said, “O people! By Allah, I have been to the kings, Caesar, khosrow, and an-Nijashi. By Allah, I have never seen any king revered by his companions as much as Muhammad is revered by his companions. If he offers you an acceptable reconciliation, accept it.” 

Biography of Messenger Muhammad & Non-Violence [Part 1]
Introduction to English Translation and Tafsir of Surah Ad-Duha
Understand and Learn English Translation and Tafsir of Surah Ad-Duha

Biography of Messenger Muhammad & Non-Violence [Part 1]

Role models are important for guiding, growing, and success of human beings. Messenger Muhammad [salla Allah alayhi wa-sallam] is the role model for the Muslims from whose biography they learn and apply the teachings of Islam. That is because Messenger Muhammad represents an embodiment of these teachings. Allah, says, interpretation of meaning, 

[Indeed, you have an excellent example in Allah’s Messenger for whoever hopes for Allah’s reward, the Last Day, and remembers Allah much. [Surah al-Ahzab: 21]

In an era in which accusing Islam and hence its messenger and followers of violence has wide currency, it is vital to highlight the non-violent practices the Messenger of Islam, Muhammad [salla Allah alayhi wa-sallam], applied in his life. 

In a world where dominance is for power, the powerful do what they want, and the law of the jungle is prevalent, it is obligatory to revive a concept more befitting to humanity; an ideal that elevates man to the horizons of dignity and nobility. It is the practice of non-violence guiding people to understanding instead of collision and respecting the rights of one another instead of tyrannizing one another.  

 Nonviolence refers to a general philosophy of refraining from violence based on moral, religious, or spiritual principles. Nonviolence refers specifically to the absence of violence and is always the choice to do no harm or the least harm, whereas passivity is the choice to do nothing. 

 Knowing and studying the Islamic perspective on non-violence in general, and nonviolence in the biography of the Messenger of Islam, Muhammad, is a crucial matter since there is a claim saying that Islam has spread by violence.

Therefore, it is worthwhile presenting how Messenger Muhammad practiced non-violence throughout his personal and public life. It is also a good idea to know how he applied the concept of non-violence when spreading Islam and dealing with his opponents and the enemies of Islam. However, it should be noted that the cause for shading light on this issue should not be a reaction to accusing Islam and its Messenger of practicing violence, as there are some incidents here and there that lead to the emergence of a phenomenon known as Islamophobia. This phenomenon has intensified more aftermath of 9/11 attacks in the U.S.A. Rather, this side in the biography of Messenger Muhammad is highlighted to unveil a sublime and bright page in his life. 

 Messenger Muhammad is a central personality in the life of every Muslim; he is the role model whose footsteps every Muslim aspires to imitate; he is the embodiment of human perfection. 

Messenger Muhammad used to follow and apply non-violent methods to achieve goals throughout his life as long as they do not violate any commands of Allah. Furthermore, he was able to overcome countless obstacles and difficulties by applying the proper method suitable to each situation he encountered, setting a map to follow for generations to come when dealing with countless circumstances. 

 Messenger Muhammad had a comprehensive, integrated, and understanding of how to build a nation as well as the utmost wisdom, and the greatest intelligence and knowledge of how to employ means in the best manner. These extra-ordinary characteristics enabled him, by the help of Allah, to instill concepts and perception about Allah, this life, and the Hereafter in his companions’ minds, and whoever deeply considers, learns from, and applies his methodology in whatever sphere of human’s activity. Indeed, the biography of Messenger Muhammad gives every generation what it needs in countless fields of life. Hence, let us present some pages of this noble biography showing examples of non-violent methods he used. 

It is easy to swim in the same direction of a river; however, it is difficult to swim in the opposite direction. If one’s goal is in the opposite direction of the river, he will patiently swim in this direction and will put up with whatever difficulty he may encounter. Likewise, changing an entire community, its belief, ethics, and thought, needs to adhere to non-violent practices patiently to achieve this goal. 

 Messenger Muhammad knew from the very beginning of his massage the nature of difficulties he might encounter throughout his mission when he went with his wife Khadija to her cousin Waraka bin Nawfal who told him, “I wish I would be alive when your people would drive you out of your city.” Messenger Muhammad said, “Will they drive me out?” Waraka replied, “Yes. No man preached a message similar to what you brought, but he was met with hostility.”  Thus, he prepared himself from the beginning of his mission to meet whatever difficulty patiently and non-violently. 

 In the beginning, Messenger Muhammad preached the message of Islam secretly for three years . This was a preparation stage, in which concentration was on building characters able to carry out the responsibility of conveying the message of Islam. This message demands having the utmost patience in dealing with its consequences. Allah says, interpretation of meaning, 

Stay patiently with those who worship their Lord in the morning and the evening, seeking His pleasure. Do not turn your eyes away from them, seeking the pleasure of the worldly life. Do not obey he whom We have made his heart heedless of Our remembrance, who follows his desire, and whose endeavor is fruitless. [Surah al-Kahf: 28]

This ayah draws a map for patient and non-violent conduct for everyone, in general, and those who assume positions of leadership, in particular, since their positions entail encountering situations, difficulties, and circumstances needing them to interact peacefully and open-mindedly with the situations, circumstances and the people involved. 

In this ayah, Allah commands Messenger Muhammad, the role model of the Muslims, to be patient with the flaws, mistakes, and frequent questions, even if they are incorrect, of his followers. Moreover, it instructs Messenger Muhammad to be patient if they were hesitant in carrying out his instructions. The ayah also guides him to diligently direct them to endure patiently whatever hardship they may face and that he should inform them that the task of conveying the message of Islam is difficult. 

This ayah also refers to some characteristics that those who adopt non-violent practice should have. They are patience, sincerity, resolution, determination, and persistent prayer to Allah for guidance and help, which all perfectly were exemplified in the personality of Messenger Muhammad.

Al-Hudaybiyah treaty took place in the month of dhi-al-Qa’da, 6 A.H. Messenger Muhammad announced that he would go to Mecca to perform Umra, thus, a great number of his companions, about 1400 of the Muslims, followed him. 

Reflection: Non-Violent Return

After living for almost six years in al-Madinah, Messenger Muhammad wished to visit Mecca, the place that witnessed the beginning of the message of Islam, and where he encountered painful, severe reactions from the disbelievers to the extent he was forced to leave it for fear of his life.  His purpose was to make Umra. Messenger Muhammad met the hostile, aggressive reaction of the disbelievers of Mecca with calmness and patience to the extent one wonders how he was able to react in such a manner. However, one should remember that Messenger Muhammad followed a road map that is drawn in the Qur’an by Allah, directing him to react patiently with whatever circumstances he might face when conveying the message of Islam. 

The following is an example of the hostility with which Messenger Muhammad was met in Mecca. Urwa bin az-Zubayr asked Abdul-Allah bin Umru about the severest aggression meted out against Messenger Muhammad by the disbelievers. He said I saw Uqba bin Mu’yt coming when Messenger Muhammad was praying. Uqba put his cloak around the neck of Messenger Muhammad and strangled him strongly. Thereupon, abu Bakr came and pushed him away from Messenger Muhammad. 

 Hostility, aggression, and antagonism were the memories that Messenger Muhammad had about the disbelievers of Mecca. The natural first reaction that a person, who faced such hostile treatment, would be violence and retaliation when an opportunity arises. However, this was not the choice of Messenger Muhammad. His choice was visiting the House of the One who entrusted him with conveying His message, Allah, and leaving behind every unpleasant memory.

Before reaching Mecca, Messenger Muhammad dispatched someone to find out the news of the people of Mecca. The man told him that they prepared an army to fight and prevent him from making the Umra. Thus, Messenger Muhammad, after consulting with his companions, took another rugged rocky route to avoid confrontation with the Meccans. When he and his companions reached a place called Thaniyat al-Marar, his she-camel, al-Qaswa’, stumbled and knelt down and was too stubborn to move. The companions of Messenger Muhammad tried their best to cause the she-camel to move but in vain. So, they said, “al-Qaswa’ has become stubborn!” Messenger Muhammad said, “’al-Qaswa’ has not become stubborn and it is not her habit, but it stopped her what stopped the elephant, i.e. Allah prevented her from entering Mecca as He prevented the elephant of Abraha from entering Mecca when it was brought to destroy al-Ka’ba.” Ad-Dawudi said, “When Messenger Muhammad saw that his she-camel knelt down and did not move, he knew that Allah wanted to turn them from fighting with the Meccans.”  Then he said, “By the name of Him in whose Hands my soul is, if they, the Meccans, asked me anything that would respect the ordinances of Allah, I would grant it to them.” Then, he rebuked the she-camel, and then she got up and moved. 

Messenger Muhammad Salla Allah Alayhi Wasallam & Great Moral Character

The Moral Character of Messenger Muhammad

Messenger Muhammad & Humbleness

Umm Haram bint Milhan

 

Anas, may Allah be pleased with him, said when Messenger Muhammad would go to Quba’, he used to visit Umm Haram bint Milhan and she used to offer him some food. She was the wife of Ubada bin as-Samit. One day Messenger Muhammad went to her house and she offered him some food. Then he slept and woke up smiling. She said, ‘O Messenger of Allah, what makes you laugh?’ He said, ‘I saw some people from my nation fighting for Allah’s sake in my dream and they were sailing on the sea like kings sitting on their thrones.’ She said, ‘Invoke Allah so that I may be one of them. So he prayed to Allah that she would be one of them. Then he lay his head and slept. Then he woke up smiling. She asked him, ‘O Messenger of Allah, what makes you laugh?’ He said, ‘I saw some people from my nation fighting for Allah’s sake in my dream and they were sailing on the sea like kings sitting on their thrones.’ She said, ‘Invoke Allah that I may be one of them.’ Messenger Muhammad said, ‘You are one of the first ones.’ Later on, Umm Haram bin Milhan traveled by sea during the reign of Muawiyah bin Sufyan. When she came ashore, she fell from her riding animal and died. [Sahih Muslim] 

The tomb of Umm Haram is in Larnaca, Cyprus and a mosque is built beside it. The mosque is known as Hala Sultan Tekke.

Messenger Muhammad & Humbleness

Anas, may Allah be pleased with him, reported that there was a Bedouin, whose name was, Zahir. He used to visit Messenger Muhammad salla Allah alayhi wa-sallam and bring him gifts from the desert. And Messenger Muhammad used to give him some provisions when he would leave to the desert. When Zahir was about to leave, Messenger Muhammad would say, ‘Zahir is our man from the desert and we are his supplier in the city.’ Messenger Muhammad loved Zahir, who was an ugly man. Once, Messenger Muhammad came to Zahir while he was selling his goods, and hugged him from behind that Zahir could not see him. Zahir said, ‘Release me. Who are you?’ Then he turned around and saw that the person was Messenger Muhammad. Thus, he kept pressing his back to Messenger Muhammad’s chest. Then Messenger Muhammad said, ‘Who will buy this slave?’ Zahir said, ‘O Messenger Muhammad, by Allah, you will find me unsaleable.’ Thereupon, Messenger Muhammad said, ‘But you are not valueless in Allah’s sight; rather, you are highly valued.’ [Musnand Imam Ahmed] 

The Moral Character of Messenger Muhammad

 Aisha, may Allah be pleased with her, said,

‘Messenger Muhammad [salla Allah alayhi wasallam] never beat anything with his hand, neither a woman nor a servant, except when fighting for Allah’s sake. And he never avenged himself on anyone except when limits prescribed by Allah are violated; thus, he revenges for Allah’s sake.’ [Sahih Muslim] 

Messenger Muhammad Salla Allah Alayhi Wasallam & Great Moral Character

Indeed, you are a man of great moral character. 

[Surah al-Qalam: 4]

Aisha, may Allah be pleased with her, was asked about Messenger Muhammad’s moral character. She said, ‘His moral character was in conformity with the teachings of the Quran.’ 

Sa’d bin Hisham asked Aisha, may Allah be pleased with her, about the moral character of Messenger Muhammad [salla Allah alayhi wasallam]. She said, ‘Do not you recite the Quran? He said, ‘Yes.’ She said, ‘The moral character of Messenger Muhammad was in conformity with the teachings of the Quran.’ [Tafsir Ibn Khathir]

Messenger Muhammad [salla Allah alayhi wasallam] used to follow the teachings of the Quran. He abides by the commands of the Quran and avoids its prohibitions. 

Love of Messenger Muhammad Salla Allah Alayhi Wasallam [2]

 Abdul Allah bin Hisham, may Allah be pleased with him, narrated, 

‘We were with Messenger Muhammad [salla Allah alayhi wasalam] and he was holding the hand of Umar bin al-Khattab. Then Umar said to him, ‘O, Allah’s Messenger, you are dearer to me than everything except my own self.’ Messenger Muhammad said, ‘No, by Him in whose Hand my soul is, (you will not have complete faith) until I am drear to you than your own self.’ Then, Umar said, ‘Now, by Allah, you are indeed dearer to me than my own self.’’ Prophet Muhammad said, ‘Now, O Umar (you have complete faith)’’

[Sahih al-Bukhari] 

Love of Messenger Muhammad Sallalla Allah Alayhi Wasallam [1]

 Anas bin Malik, may Allah is pleased with him, narrated that Messenger Muhammad [sallalla Allah alayhi wasalam] said, 

‘None of you will be truly a believer until I am dearer to him than his son, his father, and all people.’ [Sahih Muslim] 

The meaning of the hadith is as follows: a person’s belief will be complete when he knows that the right of Messenger Muhammad on him is greater than that of his father, his son, and all people because Messenger Muhammad is the cause of saving this person from Hell and guiding him to the path of guidance leading to Paradise. [Commentary on the Forty Hadith of an-Nawawi] 

The Physical Characteristics of the Messenger Muhammad

Anas, may Allah be pleased with him, said, ‘The Messenger was not very conspicuously tall nor short-statured; not glaringly white-skinned nor dark-brown; and not very curly-haired nor completely straight-haired. Allah, Exalted is He, sent him as a messenger at the age of forty years. He stayed in Mecca for ten years, and in al-Madinah for ten more years. Allah, Exalted is He, caused him to die at the age of sixty years, and at that time, he had only twenty white hairs in his head and beard.’

General Meaning of the Hadith

In the abovementioned Hadith, Anas, may Allah be pleased with him, described the physical appearance of the Messenger Muhammad. He mentioned that the Messenger was not very long nor very short, but tending more towards being tall. He was not glaringly white-skinned nor dark-brown, but had rosy white color skin. His hair was not very curly nor very straight, but in between. He received the divine revelation of prophet-hood when he was forty years old. He stayed ten years in Mecca after receiving the divine revelation. Then he emigrated to al-Madinah, where he stayed for ten more years. Finally, he died when he was sixty years old, at which age, he had only few white hairs in his head and beard as was authentically transmitted. 

Learned Lessons

1. The appearance of the Messenger Muhammad was one of the most beautiful forms, having the most good-looking characteristics that indicate he enjoyed the highest degree of human perfection.
2. In the abovementioned hadith, tallness was qualified, i.e. by stating: not “very conspicuously” tall, but shortness was not. That is because the Messenger tended towards being tall. Besides, shortness of stature is always disliked, whereas tallness is only disliked when it is very conspicuous.