Response: A Catholic sister asks Yusuf Estes as to why he leaves Christianity?

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Prophet Muhammad In Bible

This video shows the name of prophet Muhammad (Peace be upon him) in bible.

Ahmed Deedat

WE ALL Needs Islam

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Islam is the seal of all the divine messages that were previously revealed by Allah, it was sent down upon the seal of his prophets and messengers Muhammad the son of Abdullah (may the peace and blessings of Allah be upon him) and it is the true religion and any other religion than it will not be accepted by Allah. "And whoever seeks a Way of life other than submission and surrender to Allah's Will (Islam), it will never be accepted of him, and in the Hereafter he will be one of the losers". [Noble Quran 3:85].

Islam is a religion for all times and for all people. Because of the divine nature of the Islamic traditions, we find that every little tradition related to us from the Prophet Muhammad his various physical benefits that are discovered on a day-to-day basis. In this video Yusuf Estes discusses a few of these traditions.

Muhammad’s Birth and Forty Years prior to Prophethood His Birth

Muhammad , the Master of Prophets, was born in Bani Hashim lane in Makkah on Monday morning, the ninth of Rabi‘ Al-Awwal, the same year of the Elephant Event, and forty years of the reign of Kisra (Khosru Nushirwan), i.e. the twentieth or twenty-second of April, 571 A.D., according to the scholar Muhammad Sulaimân Al-Mansourpuri, and the astrologer Mahmûd Pasha.

Ibn Sa‘d reported that Muhammad’s mother said: "When he was born, there was a light that issued out of my pudendum and lit the palaces of Syria." Ahmad reported on the authority of ‘Arbadh bin Sariya something similar to this.

The place where the prophet was born

It was but controversially reported that significant precursors accompanied his birth: fourteen galleries of Kisra’s palace cracked and rolled down, the Magians’ sacred fire died down and some churches on Lake Sawa sank down and collapsed.

His mother immediately sent someone to inform his grandfather ‘Abdul-Muttalib of the happy event. Happily he came to her, carried him to Al-Ka‘bah, prayed to Allâh and thanked Him. ‘Abdul-Muttalib called the baby Muhammad, a name not then common among the Arabs. He circumcised him on his seventh day as was the custom of the Arabs.

The first woman who suckled him after his mother was Thuyebah, the concubine of Abu Lahab, with her son, Masrouh. She had suckled Hamzah bin ‘Abdul-Muttalib before and later Abu Salamah bin ‘Abd Al-Asad Al-Makhzumi.

Babyhood:

It was the general custom of the Arabs living in towns to send their children away to bedouin wet nurses so that they might grow up in the free and healthy surroundings of the desert whereby they would develop a robust frame and acquire the pure speech and manners of the bedouins, who were noted both for chastity of their language and for being free from those vices which usually develop in sedentary societies.

The Prophet was later entrusted to Haleemah bint Abi Dhuaib from Bani Sa‘d bin Bakr. Her husband was Al-Harith bin ‘Abdul ‘Uzza called Abi Kabshah, from the same tribe.

Muhammad had several foster brothers and sisters, ‘Abdullah bin Al-Harith, Aneesah bint Al-Harith, Hudhafah or Judhamah bint Al-Harith (known as Ash-Shayma’), and she used to nurse the Prophet and Abu Sufyan bin Al-Harith bin ‘Abdul-Muttalib, the Prophet’s cousin. Hamzah bin ‘Abdul-Muttalib, the Prophet’s uncle, was suckled by the same two wet nurses, Thuyeba and Haleemah As-Sa‘diyah, who suckled the Prophet .

Traditions delightfully relate how Haleemah and the whole of her household were favoured by successive strokes of good fortune while the baby Muhammad lived under her care. Ibn Ishaq states that Haleemah narrated that she along with her husband and a suckling babe, set out from her village in the company of some women of her clan in quest of children to suckle. She said:

It was a year of drought and famine and we had nothing to eat. I rode on a brown she-ass. We also had with us an old she-camel. By Allâh we could not get even a drop of milk. We could not have a wink of sleep during the night for the child kept crying on account of hunger. There was not enough milk in my breast and even the she-camel had nothing to feed him. We used to constantly pray for rain and immediate relief. At length we reached Makkah looking for children to suckle. Not even a single woman amongst us accepted the Messenger of Allâh offered to her. As soon as they were told that he was an orphan, they refused him. We had fixed our eyes on the reward that we would get from the child’s father. An orphan! What are his grandfather and mother likely to do? So we spurned him because of that. Every woman who came with me got a suckling and when we were about to depart, I said to my husband: "By Allâh, I do not like to go back along with the other women without any baby. I should go to that orphan and I must take him." He said, "There is no harm in doing so and perhaps Allâh might bless us through him." So I went and took him because there was simply no other alternative left for me but to take him. When I lifted him in my arms and returned to my place I put him on my breast and to my great surprise, I found enough milk in it. He drank to his heart’s content, and so did his foster brother and then both of them went to sleep although my baby had not been able to sleep the previous night. My husband then went to the she-camel to milk it and, to his astonishment, he found plenty of milk in it. He milked it and we drank to our fill, and enjoyed a sound sleep during the night. The next morning, my husband said: "By Allâh Haleemah, you must understand that you have been able to get a blessed child." And I replied: "By the grace of Allâh, I hope so."

The tradition is explicit on the point that Haleemah’s return journey and her subsequent life, as long as the Prophet stayed with her, was encircled with a halo of good fortune. The donkey that she rode when she came to Makkah was lean and almost foundered; it recovered speed much to the amazement of Haleemah’s fellow travellers. By the time they reached the encampments in the country of the clan of Sa‘d, they found the scales of fortune turned in their favour. The barren land sprouted forth luxuriant grass and beasts came back to them satisfied and full of milk. Muhammad stayed with Haleemah for two years until he was weaned as Haleemah said:

We then took him back to his mother requesting her earnestly to have him stay with us and benefit by the good fortune and blessings he had brought us. We persisted in our request which we substantiated by our anxiety over the child catching a certain infection peculiar to Makkah. At last, we were granted our wish and the Prophet stayed with us until he was four or five years of age.

When, as related by Anas in Sahih Muslim, Gabriel came down and ripped his chest open and took out the heart. He then extracted a blood-clot out of it and said: "That was the part of Satan in thee." And then he washed it with the water of Zamzam in a gold basin. After that the heart was joined together and restored to its place. The boys and playmates came running to his mother, i.e. his nurse, and said: "Verily, Muhammad has been murdered." They all rushed towards him and found him all right only his face was white.

Back to His Passionate Mother:

After this event, Haleemah was worried about the boy and returned him to his mother with whom he stayed until he was six.

In respect of the memory of her late husband, Amina decided to visit his grave in Yathrib (Madinah). She set out to cover a journey of 500 kilometers with her orphan boy, woman servant Umm Ayman and her father-in-law ‘Abdul-Muttalib. She spent a month there and then took her way back to Makkah. On the way, she had a severe illness and died in Abwa on the road between Makkah and Madinah.

To His Compassionate Grandfather:

‘Abdul-Muttalib brought the boy to Makkah. He had warm passions towards the boy, his orphan grandson, whose recent disaster (his mother’s death) added more to the pains of the past. ‘Abdul-Muttalib was more passionate with his grandson than with his own children. He never left the boy a prey to loneliness, but always preferred him to his own kids. Ibn Hisham reported: A mattress was put in the shade of Al-Ka‘bah for ‘Abdul-Muttalib. His children used to sit around that mattress in honour to their father, but Muhammad used to sit on it. His uncles would take him back, but if ‘Abdul-Muttalib was present, he would say: "Leave my grandson. I swear by Allâh that this boy will hold a significant position." He used to seat the boy on his mattress, pat his back and was always pleased with what the boy did.

When Muhammad was eight years, two months and ten days old, his grandfather ‘Abdul-Muttalib passed away in Makkah. The charge of the Prophet was now passed on to his uncle Abu Talib, who was the brother of the Prophet’s father.

Abu Talib took the charge of his nephew in the best way. He put him with his children and preferred him to them. He singled the boy out with great respect and high esteem. Abu Talib remained for forty years cherishing his nephew and extending all possible protection and support to him. His relations with the others were determined in the light of the treatment they showed to the Prophet 

Ibn ‘Asakir reported on the authority of Jalhamah bin ‘Arfuta who said: "I came to Makkah when it was a rainless year, so Quraish said ‘O Abu Talib, the valley has become leafless and the children hungry, let us go and pray for rain-fall.’ Abu Talib went to Al-Ka‘bah with a young boy who was as beautiful as the sun, and a black cloud was over his head. Abu Talib and the boy stood by the wall of Al-Ka‘bah and prayed for rain. Immediately clouds from all directions gathered and rain fell heavily and caused the flow of springs and growth of plants in the town and the country.

Bahira, the Monk:

When the Messenger of Allâh was twelve years old, he went with his uncle Abu Talib on a business journey to Syria. When they reached Busra (which was a part of Syria, in the vicinity of Howran under the Roman domain) they met a monk called Bahira (his real name was Georges), who showed great kindness, and entertained them lavishly. He had never been in the habit of receiving or entertaining them before. He readily enough recognized the Prophet and said while taking his hand: "This is the master of all humans. Allâh will send him with a Message which will be a mercy to all beings." Abu Talib asked: "How do you know that?" He replied: "When you appeared from the direction of ‘Aqabah, all stones and trees prostrated themselves, which they never do except for a Prophet. I can recognize him also by the seal of Prophethood which is below his shoulder, like an apple. We have got to learn this from our books." He also asked Abu Talib to send the boy back to Makkah and not to take him to Syria for fear of the Jews. Abu Talib obeyed and sent him back to Makkah with some of his men servants.

The ‘Sacrilegious’ Wars:

Muhammad was hardly fifteen when the ‘sacrilegious’ wars — which continued with varying fortunes and considerable loss of human life for a number of years — broke out between Quraish and Banu Kinana on the one side and Qais ‘Ailan tribe on the other. It was thus called because the inviolables were made violable, the prohibited months being included. Harb bin Omaiyah, on account of his outstanding position and honourable descent, used to be the leader of Quraish and their allies. In one of those battles, the Prophet attended on his uncles but did not raise arms against their opponents. His efforts were confined to picking up the arrows of the enemy as they fell, and handing them over to his uncles.

Al-Fudoul Confederacy:

At the conclusion of these wars, when peace was restored, people felt the need for forming confederacy at Makkah for suppressing violence and injustice, and vindicating the rights of the weak and the destitute. Representatives of Banu Hashim, Banu Al-Muttalib, Asad bin ‘Abd Al-‘Uzza, Zahrah bin Kilab and Taim bin Murra were called to meet in the habitation of an honourable elderly man called ‘Abdullah bin Jada‘an At-Taimy to enter into a confederacy that would provide for the above-mentioned items. The Messenger of Allâh shortly after he had been honoured with the ministry of Prophethood, witnessed this league and commented on it, with very positive words: "I witnessed a confederacy in the house of ‘Abdullah bin Jada‘an. It was more appealing to me than herds of cattle. Even now in the period of Islam I would respond positively to attending such a meeting if I were invited."

In fact, the spirit of this confederacy and the course of deliberations therein marked a complete departure from the pre-Islamic tribal-pride. The story that led to its convention says that a man from Zubaid clan came as a merchant to Makkah where he sold some commodities to Al-‘As bin Wail As-Sahmy. The latter by hook or by crook tried to evade paying for the goods. The salesman sought help from the different clans in Quraish but they paid no heed to his earnest pleas. He then resorted to a mountain top and began, at the top of his voice, to recite verses of complaint giving account of the injustices he sustained. Az-Zubair bin ‘Abdul-Muttalib heard of him and made inquiries into the matter. Consequently, the parties to the aforesaid confederacy convened their meeting and managed to force Az-Zubaidy’s money out of Al-‘As bin Wa’il.

Muhammad’s Early Job:

Muhammad , had no particular job at his early youth, but it was reported that he worked as a shepherd for Bani Sa‘d and in Makkah. At the age of 25, he went to Syria as a merchant for Khadijah - may Allah be pleased with her - . Ibn Ishaq reported that Khadijah, daughter of Khwailid was a business-woman of great honour and fortune. She used to employ men to do her business for a certain percentage of the profits. Quraish people were mostly tradespeople, so when Khadijah was informed of Muhammad , his truthful words, great honesty and kind manners, she sent for him. She offered him money to go to Syria and do her business, and she would give him a higher rate than the others. She would also send her hireling, Maisarah, with him. He agreed and went with her servant to Syria for trade.

His Marriage to Khadijah:

When he returned to Makkah, Khadijah noticed, in her money, more profits and blessings than she used to. Her hireling also told her of Muhammad’s good manners, honesty, deep thought, sincerity and faith. She realized that she homed at her target. Many prominent men had asked for her hand in marriage but she always spurned their advances. She disclosed her wish to her friend Nafisa, daughter of Maniya, who immediately went to Muhammad and broke the good news to him. He agreed and requested his uncles to go to Khadijah’s uncle and talk on this issue. Subsequently, they were married. The marriage contract was witnessed by Bani Hashim and the heads of Mudar. This took place after the Prophet’s return from Syria. He gave her twenty camels as dowry. She was, then, forty years old and was considered as the best woman of her folk in lineage, fortune and wisdom. She was the first woman whom the Messenger of Allâh married. He did not get married to any other until she had died.

Khadijah bore all his children, except Ibrahim: Al-Qasim, Zainab, Ruqaiyah, Umm Kulthum, Fatimah and ‘Abdullah who was called Taiyib and Tahir. All his sons died in their childhood and all the daughters except Fatimah died during his lifetime. Fatimah died six months after his death. All his daughters witnessed Islam, embraced it, and emigrated to Madinah.

Rebuilding Al-Ka‘bah and the Arbitration Issue:

The Haram Mosque

When the Messenger of Allâh was thirty five, Quraish started rebuilding Al-Ka‘bah. That was because it was a low building of white stones no more than 6.30 metres high, from the days of Ishmael. It was also roofless and that gave the thieves easy access to its treasures inside. It was also exposed to the wearing factors of nature — because it was built a long time ago — that weakened and cracked its walls. Five years before Prophethood, there was a great flood in Makkah that swept towards Al-Ka‘bah and almost demolished it. Quraish was obliged to rebuild it to safeguard its holiness and position. The chiefs of Quraish decided to use only licit money in rebuilding Al-Ka‘bah, so all money that derived from harlotry, usury or unjust practices was excluded. They were, at first, too awed to knock down the wall, but Al-Waleed bin Al-Mugheerah Al-Mukhzumi started the work. Seeing that no harm had happened to him, the others participated in demolishing the walls until they reached the basis laid by Abraham. When they started rebuilding its walls, they divided the work among the tribes. Each tribe was responsible for rebuilding a part of it. The tribes collected stones and started work. The man who laid the stones was a Roman mason called Baqum. The work went on in harmony till the time came to put the sacred Black Stone in its proper place. Then strife broke out among the chiefs, and lasted for four or five days, each contesting for the honour of placing the stone in its position. Daggers were on the point of being drawn and great bloodshed seemed imminent. Luckily, the oldest among the chiefs Abu Omaiyah bin Mugheerah Al-Makhzumi made a proposal which was accepted by all. He said: "Let him, who enters the Sanctuary first of all, decide on the point." It was then Allâh’s Will that the Messenger of Allâh should be the first to enter the Mosque. On seeing him, all the people on the scene, cried with one voice: "Al-Ameen (the trustworthy) has come. We are content to abide by his decision." Calm and self-possessed, Muhammad received the commission and at once resolved upon an expedient which was to conciliate them all. He asked for a mantle which he spread on the ground and placed the stone in its centre. He then asked the representatives of the different clans among them, to lift the stone all together. When it had reached the proper place, Muhammad laid it in the proper position with his own hands. This is how a very tense situation was eased and a grave danger averted by the wisdom of the Prophet 

The Black Stone

Quraish ran short of the licit money, they collected, so they eliminated six yards area on the northern side of Al-Ka‘bah which is called Al-Hijr or Al-Hateem. They raised its door two metres from the level ground to let in only the people whom they desired. When the structure was fifteen yards high they erected the roof which rested on six columns.

When the building of Al-Ka‘bah had finished, it assumed a square form fifteen metres high. The side with the Black Stone and the one opposite were ten metres long each. The Black Stone was 1.50 metre from the circumambulation level ground. The two other sides were twelve metres long each. The door was two metres high from the level ground. A building structure of 0.25 metre high and 0.30 metre wide on the average surrounded Al-Ka‘bah. It was called Ash-Shadherwan, originally an integral part of the Sacred Sanctuary, but Quraish left it out. 

The Book of Supplicating Allah to Exalt the Mention of Allah's Messenger (phuh)

رياض الصالحين مترجما للإنجليزية

Riyad-us-SaliheenCompiled ByAl-Imam Abu Zakariya Yahya bin Sharaf An-Nawawi Ad-Dimashqi

14-كتاب الصلاة على رسول الله صلى الله عليه و سلم
Book Fourteen: The Book of Supplicating Allah to Exalt the Mention of Allah's Messenger (phuh)
243 - باب وجوب الصلاة على رسول الله صلى الله عليه وسلم
Chapter 243
The Obligation of Supplicating Allah to Exalt His Mention and its Excellence, and its Manner

قال الله تعالى ( الأحزاب 56 ) : { إن الله وملائكته يصلون على النبي يا أيها الذين آمنوا صلوا عليه وسلموا تسليما }Chapter 243 The Obligation of Supplicating Allah to Exalt His Mention and its Excellence, and its Manner Allah, the Exalted, says: "Allah exalts the mention of His Messenger (PBUH) and His angels supplicate Him to do so. O you who believe! supplicate Allah to exalt his mention and to grant him safety and security

1397 - وعن عبد الله بن عمرو بن العاص رضي الله عنهما أنه سمع رسول الله صلى الله
عليه وسلم يقول : [ من صلي علي صلاة صلى الله عليه بها عشرا ] رواه مسلم

1397. `Abdullah bin `Amr bin Al-`As (May Allah be pleased with them) reported: I heard the Messenger of Allah (PBUH) saying: "Whoever supplicates Allah to exalt my mention, Allah will exalt his mention ten times.''
[Muslim].
Commentary: Recitation of Salat upon the Prophet (PBUH) means the recitation of benediction. Such as the one recited in Salat "O Allah, have mercy on Muhammad...)'' It is a prayer for mercy and exaltation of the Prophet (PBUH) which is highly meritorious. (At-Tirmidhi, Hadith Hasan).

1398 - وعن ابن مسعود رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ أولى الناس بي يوم القيامة أكثرهم علي صلاة ] رواه الترمذي وقال حديث حسن
1398. Ibn Mas`ud (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said: "The people who will be nearest to me on the Day of Resurrection will be those who supplicate Allah more often for me.''
[At-Tirmidhi].
Commentary: "Nearest to me'' signifies "those who are most entitled to my intercession''. Thus, this Hadith has also an inducement for very frequent recitation of Salat on the Prophet (PBUH).

1399 - وعن أوس بن أوس رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ إن من أفضل أيامكم يوم الجمعة فأكثروا علي من الصلاة فيه فإن صلاتكم معروضة علي ] فقالوا : يا رسول الله وكيف تعرض صلاتنا عليك وقد أرمت ؟ ( قال : يقول بليت ) قال : [ إن الله حرم على الأرض أجساد الأنبياء ] رواه أبو داود بإسناد صحيح
1399. Aus bin Aus (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Among the best of your days is Friday; so supplicate Allah more often for me in it , for your supplications will be displayed to me.'' He was asked: "O Messenger of Allah! How will our blessings be displayed to you when your decayed body will have mixed with the earth?'' He (PBUH) replied, "Allah has prohibited the earth from consuming the bodies of the Prophets.''
[Abu Dawud].
Commentary: That "Allah has prohibited the earth from consuming the bodies of the Prophets'' means that the earth does not consume them. That "their Salat (salutations) will be presented to him'' indicates that angels present the salutation performed to him, as is elucidated in other Ahadith. Moreover, his soul is then returned to him and he answers the salutations also. (In the opinion of Muhaddithun, the Hadith relating to the return of the soul comes in the category of "Hadith Hasan'', i.e., it is acceptable).

1400 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ رغم أنف رجل ذكرت عنده فلم يصل علي ] رواه الترمذي وقال حديث حسن
1400. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "May his nose soil with dust in whose presence mention is made of me and he does not supplicate for me.''
[At-Tirmidhi].
Commentary: "May his nose soil with dust'' means to suffer humiliation and disgrace. That is "may such person be humiliated and disgraced who hears my name and does not invoke Allah's blessings upon me.'' Those who merely kiss thumbs of their hands can also be the addressee of this saying because they do not supplicate Allah for the Prophet (PBUH) while what is in fact ordained is salutation, and not kissing of thumbs. The latter gesture has not been ordained in any Hadith. Some religious scholars regard the salutation obligatory while others hold that it desirable.

1401 - وعنه رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لا تجعلوا قبري عيدا وصلوا علي فإن صلاتكم تبلغني حيث كنتم ] رواه أبو داود بإسناد صحيح
. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Do not make my grave a place of festivity, and supplicate Allah for me, for your supplication reaches me wherever you are.''
[Abu Dawud].
Commentary: "Do not make my grave a place of festivity'' means do not gather there as people do on the festival of `Eid. Unfortunately, a fraction of heretics consider such festivities laudable. When the Prophet (PBUH) did not like such gatherings on his own grave, how can it be permissible on the death anniversaries of other people? Some people misinterpret this Hadith and contend that what it means is that `You should not come to my grave once in a while but very frequently'' although its real meaning is that which we have just mentioned. The next sentence confirms this contention. There is no need for frequent gathering for the reason that wherever a Muslim may be, the salutations which he performs to the Prophet (PBUH) will be conveyed to him through the angels. Every Muslim has a desire to visit the Prophet's grave, and there cannot be any doubt about its desirability, but there is no need to undertake journey for paying homage and salutation only. In fact, the real intention of going to Al-Madinah should be to visit Prophet's Mosque which will include visiting his grave. This is the real meaning of this Hadith. There is another Hadith which prohibits undertaking a journey to any mosque except the three which have been marked by the Prophet (PBUH).

1402 - وعنه رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ ما من أحد يسلم علي إلا رد الله علي روحي حتى أرد عليه السلام ] رواه أبو داود بإسناد صحيح
1402. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Whenever someone greets me, Allah returns the soul to my body (in the grave) and I return his greeting.''
[Abu Dawud].
Commentary: We learn from this Hadith that the Prophet (PBUH) is alive in his grave and he answers the salutation offered by a Muslim. But this life of his is the life of Barzakh (an intervening state between death and the Day of Resurrection, and whoever dies, enters it) the reality of which is not known to us. Thus, it is wrong to say that the life of the Prophet (PBUH) is like worldly life or more vigorous than it. Such a claim is baseless because it is not confirmed by the Qur'an and Hadith. Were he to be alive the way he was in his lifetime, there would have been no need for "the returning of the soul to his body'' and he would be able to answer the salutations without it. As far this ambiguity is concerned, when countless Muslims are always offering salutations to the Prophet (PBUH) how does the return of the soul takes place after such short intervals? Such questions arise due to the lack of certitude in the Omnipotence of Allah. When the Prophet (PBUH) stated that his soul is returned to him then we should have absolute faith in his statement because Allah is Capable of doing every thing. What is its nature and form, it is not known to us, nor can we know it. Thus, the question of the return of soul in the grave should be considered similar to the ambiguous Ayat of the Qur'an in which every Muslim is required to have blind faith but their secret is known to Allah Alone.
This Hadith has an inducement for offering more and more supplications for the Prophet (PBUH) so that the devotee is blessed with the maximum reward in the form of the Prophet's response to his salutations. It is certainly a great blessing which a Muslim should try every nerve to achieve.

1403 - وعن علي رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ البخيل من ذكرت عنده فلم يصل علي ] رواه الترمذي وقال حديث حسن صحيح
1403. `Ali (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "The miser is the one in whose presence I am mentioned but he does not supplicate for me.''
[At-Tirmidhi].
Commentary: "Miser'' means to deny someone his right. If a Muslim does not supplicate for him upon hearing his name, then such a person is a miser beyond doubt. Thus, we learn that one must recite Salat when he hears the name of the Prophet (PBUH). It is sufficient to say May Allah render him from evil and exalt his mention) for this purpose.

1404 - وعن فضالة بن عبيد رضي الله عنه قال سمع رسول الله صلى الله عليه و سلم رجلا يدعو في صلاته لم يمجد الله تعالى ولم يصل على النبي صلى الله عليه و سلم فقال رسول الله صلى الله عليه و سلم : [ عجل هذا ثم دعاه ] فقال له أو لغيره : [ إذا صلى أحدكم فليبدأ بتحميد ربه سبحانه والثناء عليه ثم يصلي على النبي صلى الله عليه و سلم ثم يدعو بعد بما شاء ] رواه أبو داود والترمذي وقال حديث حسن صحيح
1404. Fadalah bin `Ubaid (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) heard some one supplicating after his prayer without praising Allah and without supplicating Allah for the Prophet (PBUH). With regard to him, the Messenger of Allah (PBUH) said, "This man rushed.'' Then he called him and said, "When any one of you have performed Salat (prayer) and wants to supplicate, let him praise Allah first then glorify Him in the beginning and then he should supplicate Allah for me. Then he may supplicate for whatever he likes.''
[Abu Dawud and At-Tirmidhi].
Commentary: "Fi salatihi" means that after the Salat or at the end of Salat, he heard someone invoking Allah. Similarly, "idha salla ahadukum'' means when one completes the Salat and invokes Allah. In any case, it is necessary to praise Allah and supplicate Him for the Prophet (PBUH) before invoking Allah.

1405 - وعن أبي محمد كعب بن عجرة رضي الله عنه قال : خرج علينا النبي صلى الله عليه و سلم فقلنا : يا رسول الله قد علمنا كيف نسلم عليك فكيف نصلي عليك ؟ قال : [ قولوا : اللهم صل على محمد وعلى آل محمد كما صليت على آل إبراهيم إنك حميد مجيد اللهم بارك على محمد وعلى آل محمد كما باركت على آل إبراهيم إنك حميد مجيد ] متفق عليه
1405. Abu Muhammad Ka`b bin `Ujrah (May Allah be pleased with him) reported: The Prophet (PBUH) came to us and we asked him, "O Messenger of Allah, we already know how to greet you (i.e., say As-salamu `alaikum), but how should we supplicate for you?'' He (PBUH) said, "Say: `Allahumma salli `ala Muhammadin, wa `ala `ali Muhammadin, kama sallaita `ala `ali Ibrahima, innaka Hamidum Majid. Allahumma barik `ala Muhammadin, wa `ala `ali Muhammadin, kama barakta `ala `ali Ibrahima, innaka Hamidum Majid [O Allah, exalt the mention of Muhammad and the family of Muhammad as you exalted the family of Ibrahim. You are Praised and Glorious. O Allah, bless Muhammad and the family of Muhammad as You blessed the family of Ibrahim. You are Praised and Glorious.''']
[Al-Bukhari and Muslim].
Commentary: In this Hadith, the Salam means the supplication which is recited in At-Tashahhud. The Companions of the Prophet (PBUH) used to recite it in At-Tashahhud in the manner taught by him. When Almighty Allah ordained Muslims to supplicate for the Prophet (PBUH), it raised the question in their minds as to the wordings of the benediction (as they already knew how to greet him). They asked the Prophet (PBUH) and he taught it. Invoking Allah's blessings upon the Prophet (PBUH) should be done in the manner which he (PBUH) has taught us, because in doing so we get the reward of following the guidance of the Prophet (PBUH).

1406 - وعن أبي مسعود البدري رضي الله عنه قال أتانا رسول الله صلى الله عليه و سلم ونحن في مجلس سعد بن عبادة رضي الله عنه فقال له بشير بن سعد : أمرنا الله أن نصلي عليك يا رسول الله فكيف نصلي عليك ؟ فسكت رسول الله صلى الله عليه و سلم حتى تمنينا أنه لم يسأله ثم قال رسول الله صلى الله عليه و سلم : [ قولوا : اللهم صل على محمد وعلى آل محمد كما صليت على إبراهيم وبارك على محمد وعلى آل محمد كما باركت على إبراهيم إنك حميد مجيد . والسلام كما قد علمتم ] رواه مسلم
1406. Abu Mas`ud Al-Badri (May Allah be pleased with him) reported: We were sitting in the company of Sa`d bin `Ubadah (May Allah be pleased with him), when the Messenger of Allah (PBUH) came to us. Bashir bin Sa`d said: "O Messenger of Allah! Allah has commanded us to supplicate for you, but how should we do that?'' The Messenger of Allah (PBUH) kept silent. We were much perturbed over his silence and we wished he did not asked him this question. The Messenger of Allah (PBUH) said, "Say: `O Allah, exalt the mention of Muhammad and the family of Muhammad as you exalted the family of Ibrahim. And bless Muhammad and the family of Muhammad as You blessed the family of Ibrahim. You are the Praised, the Glorified,' and the method of greeting (i.e., Salam) is as you know.''
[Muslim].
Commentary: In this Hadith, the Prophet (PBUH) has showed us that the manner of offering Salam was the same as the one mentioned in the previous Hadith. "Al'' means the wives of the Prophet (PBUH) and those of his relatives who were from Banu Hashim and Banu `Abdul-Muttalib and had embraced Islam. Some scholars are of the opinion that it is general and applies to all his followers.
This Hadith also teaches us that if one does not have knowledge of a religious matter, he must seek guidance from the knowledgeable scholars of Islam about it, rather than going by his opinion. Knowledgeable persons (scholars) here means persons who are well-versed in the Qur'an and Hadith and can answer questions in the light of them, and not from the sayings of others or from their own intelligence.

1407 - وعن أبي حميد الساعدي رضي الله عنه قال قالوا : يا رسول الله كيف نصلي عليك ؟ قال : [ قولوا : اللهم صل على محمد وعلى أزواجه وذريته كما صليت على إبراهيم وبارك على محمد وعلى أزواجه وذريته كما باركت على إبراهيم إنك حميد مجيد ] متفق عليه
1407. Abu Humaid As-Sa`idi (May Allah be pleased with him) reported: The Companions of the Messenger of Allah (PBUH) said: "O Messenger of Allah! How should we supplicate for you?'' He (PBUH) replied, "Say: `Allahumma salli `ala Muhammadin wa `ala azwajihi wa dhurriyyatihi, kama sallaita `ala Ibrahima; wa barik `ala Muhammadin wa `ala azwajihi wa dhurriyyatihi, kama barakta `ala Ibrahima, innaka Hamidum-Majid (O Allah) sent Your Salat (O Allah), exalt the mention of Muhammad and his wives and offspring as You exalted the mention of the family of Ibrahim, and bless Muhammad and the wives and the offspring of Muhammad as you blessed the family of Ibrahim. You are the Praised, the Glorious'.''
[Al-Bukhari and Muslim].
Commentary: "Azwaj'' is the plural of "Zauj'' that is a pair. This is the reason that in Arabic it applies to both, masculine as well as feminine. Man is the Zauj of woman and woman is the Zauj of a man. In any case, here it means the Prophet's wives who are eleven in number. Two of them had died during the lifetime of the Prophet (PBUH) and nine survived after him. Islam does not permit more than four wives to a Muslim but the Prophet (PBUH) was given the exclusive permission for numerous considerations which have been discussed by religious scholars at length.
This Hadith also refutes the opinion of those who do not include his pious wives in the category of his "Al''. The progeny of the Prophet (PBUH) includes his male and female children and their descendants. But after his death none except Fatimah (May Allah be pleased with her) and her children remained alive. In short, his "Al'' includes his wives and progeny.

* * *

women who is from the people of Jannah

 ' Ata' bin Abu Rabah reported : Ibn Abbas (may Allah be pleased with them)
Asked him whether he would like that he should show him a women who is from the people of Jannah .When he replied that he certainly would, he said, " This black women, who came to the Prophet (peace and blessings of Allah be upon him) and said 'I suffer from epilepsy and during fits my body is exposed , so make supplication to Allah for me . ' He (peace and blessings of Allah be upon him) replied,' If you wish you endure it patiently and you be rewarded with Jannah , or if you wish , I shall make supplication to Allah to cure you? ' She said, I shall endure it.' Then she added: 'But my body is exposed, so pray to Allah that it may not happen.' He (Prophet (peace and blessings of Allah be upon him) ) then supplicated for her."
[ Al-Bukhari and Muslim]

Ethics Messenger of Allah peace be upon him with non-Muslims ..

The human soul in general, be honored and venerated .. This is the launch, and there is no exception because of the color or race or religion, he says in his book: {We have honored the sons of Adam, provided them with transport on land and sea and provided them with good things and preferred them above many of those who created favorable} [Al-Isra: 70].
 This honor is global and comprehensive, which cast a shadow over the Muslim and non-Muslims; Everyone carries on land and sea, and everyone is alive and with good things, and everyone is a favorite to many of God's creation.
 As for the second quarter is going on in the whole on the issue of recognition of non-Muslims, as claimed by some Altaji on Islam and Muslims that Muslims do not recognize them violators of religious beliefs, does not acknowledge the existence of Jews, Christians and others Ktoaúv entity to ensure its survival next to the Muslims. Dr. Ragheb has Sergani in this chapter to study rapid events Biography of the Prophet; transpires for them to answer these questions, and through Mbgesan: first topic: non-recognition of the Prophet the Muslims, the second topic: Do you recognize the non-Muslims to Muslims?!
 The recognition of others from the heart of the Islamic faith; as we do not accept under any circumstances have to hate anyone to change his religion, and everything we hope for the world to read about Islam from its sources to be released right before the provisions on the law of God. And above all of the above .. Is cut off by the Messenger of God with other offenders to recognize him at the end only?! You have exceeded the Messenger of Allah this stage to later and later .. Which was reviewed by Dr. Ragheb Sergani in the third chapter of the book, dealing with a party - not only from the recognition of non-Muslims - but also of respect for them and appreciation of their status, and through four topics: first topic: The beauty of the dialogue, the second topic: the method of preaching in his life , third topic: praise of offenders, the fourth topic: respect for the apostles and leaders (Protocol Prophet).
 Is there such a progress in the deal?! Is there anyone who follows these values ​​in its relations with the offending him?! If you wish to do the comparison Foodwa Crusaders at the fall of Andalusia, and the Romans did at the fall of Jerusalem in their hands ...
 And characterized Ddha things!!
 In a study on the life of the Prophet, and the principles that built on the basis of Sharia by Dr. Nazmi Luke, wrote these words: "What I see the law claimed to be fair and the law of nose for injustice and nervousness from the law says: {and let not the hatred of others not to do justice} [Table 8: .
 Any person after the honors himself condemned this principle without principle, or take less than Bdidn Tsampa, straightening ...?! ".
 This Certificate a Christian scholar, and more testimonies like it! This is not overlooked in our religion, nor in the biography of our Prophet, which is justice with non-Muslims, have dealt with Dr. Ragheb Sergani extensively and in detail in chapter IV of the book; and it is difficult to countless situations that appeared amended with non-Muslims in a single search; has been addressed through Chapter seven topics: Section One: Justice in Islamic law, the second topic: Justice in financial transactions, the third topic: Justice in the judiciary, the fourth topic: Justice with errant in his case, the fifth topic: governance for proof, the sixth topic: No bearer of burdens shall bear another's burden, the seventh thesis: Justice with the intensity of hatred. All this process is supported by the positions of the life of the Messenger of God.
 The world - by all its terms of reference and beliefs - to require the fact to the designated net ethics of prophecy, and the day people know this morality will change - inevitably - lots and lots of conditions of land, open roads and wide out of the many problems and crises.
 What will be the leaders of the world dealing in the history and reality of the plan, with plots to kill them?! What would be the reaction of these leaders at the death of their friends and loved ones?!!
 When measurement uncertainty will disappear!!
 When the comparison will clarify the distinction!!
 It should not be one of the people of the earth - whoever he is - to compare the morals of a morality of the Messenger of God; Vokhalaq something all men, and the ethics of prophecy is something else entirely ..
 Eager dreams of sane people to live in peace and understanding with them in conflict with religion, sex, and ideas, and develop these dreams and hopes would request the mutual respect between the different parties, or require fair dealing; there is injustice or aggression.
 The dream of a little of what is highest and most prestigious, is to reach deal - even in a position to reject - to the degree of intimacy and kindness; shall exchange Smilies - and sometimes gifts - and there is an atmosphere of calm and security.
 But to be kind to offenders, and the mainland opponents, followed by a law inherent in most aspects of life, this does not occur to one!!
 This is Islam, which does not know many of the worlds, but you may not know many Muslims ..!!
 About the meanings former was addressed by Dr. Ragheb Sergani in Chapter V of the book, on this land, the Prophet's non-Muslims, through Investigation Three: Section One: Land, non-Muslims approach God, the second topic: Libra non-Muslims, the third topic: the mainland who hurt him from non-Muslims.
 Not what Ahkmh of approach!! Stems approach the divine beauty of the land to non-Muslims from being a human is not a law make up the people to approve or cancel, but as a divine law divine, Muslims worship the Lord applied .. Allah says: {Allah forbids you not those who fight you not for religion nor drove you out of your homes, dealing kindly and justly with them: for Allah loves those who} [Mumtahinah: 8].
 Not what the God of Resurrection! And of the merciful Lord!
 I recommend it to believers Ebra range of people rejected the call of God, His Prophet and violated, and followed the approach is contrary to what the Almighty!!
 And Muslims come closer to the Lord paper these offenders in their creed, as long as they did not Iharbohem or Azlmohm!!
 If the previous pictures of pictures dealing rare, the following is almost impossible!!
 In the sixth and final chapter of the book dealt with Dr. Ragheb Sergani righteousness with the leaders of the enemies who resisted and fought for many years .. Righteousness to those who not only ridiculed him and plot against him, but stimulated others to do so, and they were in the period of their senior criminals, and the leaders of the lost.
 Through Mbgesan: Section One: Libra with the leaders of Mecca, the second topic: Libra with the leaders of other tribes.
 In conclusion .. Solemn appeal to all non-Muslims, we say to them:
 This is our religion ..
 Is there reason to fear the application of its provisions?!!
 The terms of Islamic law and its application to real witness to non-Muslims what they find in the whole world what is the greatest and fairest of the Upper and Islamic law .. The Christians and the Jews of the world did not enjoy the fair as Namoa it under Islamic rule.
 We do not find in our history - and the wider Rahapth - refers to the oppression or injustice or unfairness to non-Muslim communities in the Muslim community.
 We are - to our time - we still inherit the rules of righteousness in dealing, and justice in governance, and respect in relations with non-Muslims, whatever they were in our societies.
 If you see injustice real ruler of rulers, or of a judge in some stage of history, or in a scene from the scenes of reality, this - no doubt - for the exception, as it is - no doubt, too - the injustice and the reality of all parties , including the Muslim side!! The oppressor does not distinguish in the darkness between the Muslim and non-Muslim, and just as amended does not differentiate between the Muslim and non-Muslim.
 O people, you who live in the East and the West .. It is not in our power not our job to make you Muslims, but which we have, and commanded us to get our message to you pure white, then leave it to you in full freedom .. Say believe in him or do not believe} [Al-Isra: 107].
 We are sure that there are days when our Lord will judge us right, and everyone will know - then - who infected, and who was wrong, and who follow true guidance, and was in clear error. .. {The Lord provides for them on the Day of Resurrection concerning that wherein they differ} [Yunus: 93].

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