Love of the Prophet SAW

We live in such times that it is no longer just the unbelievers who raise objections to a Muslim’s love for the beloved Prophet (Upon Him peace and blessings). Today, within our own Ummah itself, a Muslim is questioned and cross-examined in case he loves the Prophet “too much”. The essence of our faith, the crux of our obedience to Allah, Almighty has become a matter of great debate. We now need references and proof to justify this fundamental aspect of Imaan.
The question is, why?
The Beloved Messenger said,
“The people most loved by me from amongst my Ummah would be those who would come after me but everyone amongst them would have the keenest desire to catch a glimpse of me, even at the cost of his family and wealth.”
[Muslim, Book 40, Hadith no. 6791]
Ask yourself, what proofs did the Companions demand for loving him?
1. When Sayyidina Abu Bakr surrendered all his wealth to him for Tabuk;

2. when Sayyidina Abdullah bin Masud would carry his blessed sandals like a treasure;

3. when Sayyidina Talha honoured and kept his blessed hair;

4. when Sayyida Umm Sulaym cherished drops of his blessed sweat;

5. when Sayyidina Hassaan bin Thabit penned poetry in his honour;

6. when Sayyidina Umar kissed the Black Stone only because he did so;

7. when Sayyidina Usman rushed at his request to equip the Muslim army;

8. when Sayyidina Bilal wept heartbroken at his blessed grave;

9. when Sayyidina Ali refused to erase words testifying to his Prophethood ;

10. when Sayyida Nusayba bint Kaab shielded him at Uhud;

11. when Sayyidina Talha gave an arm to protect him from arrows;

12.when Sayyidina Khalid bin Walid honoured strands of his blessed hair mid-battle;

13.when the Companions would treasure his blessed saliva, and compete for just a drop of his blessed ablution water
(May Allah be pleased with them all)
– did they love the Prophet too much?
Sayyidina Umar said to the Beloved Messenger,
“O Allah’s Messenger! You are dearer to me than everything except my own self.” The Beloved Messenger said, “No, by Him in Whose Hand my soul is, (you will not have complete faith) till I am dearer to you than your own self.” Then Sayyidina Umar said to him, “However, now – by Allah – you are dearer to me than my own self.” The Messenger replied, “Now, O Umar, (now you are a believer).”
[Bukhari, Vol. 8, Book 78, Hadith no. 628]
The cries of ‘shirk’ resonate louder with every step taken out of love for the beloved Prophet. However, the Prophet himself said,
“By Allah, I am not afraid that you will worship others besides Allah after me (commit shirk), but I am afraid that you will compete with each other for the pleasures of this world.”
[Bukhari, Vol. 5, Book 5, Hadith no. 411]

Sheikh Fakhrudeen Owaisi

Our beloved Prophet himself testified to the fact that the Ummah will never be united upon shirk, as a majority.

Habibia Cape Town Darbar Invitation

The Habibia Soofie Masjid (Cape Town) announces the official opening of the recently renovated Mazaar Shareef (Kramat) of Hazrath Moulana Abdul Lateef Qadi Siddiqi RA. A programme which consists of Qiraah, Qasidas, Naat, lectures and an Islamic Souk has been set for 25 April to 28 April 2013. International an local scholars have been invited. More details to follow insha Allah


The Dunya is a prisoner for the believer

A well-known hadith states:

al-dunya sijn al-mu’min wa jannat al-kafir –

‘The world is a prison for the believer and a paradise for the disbeliever.’1

Another hadith, this time with a more liberating theme, teaches us this prayer of ardent longing: ‘O God, I ask You for the delight of gazing at Your Face and a longing to meet You (allahumma inni as’aluka ladhdhatu’l-nazar ila wajhika wa’l-shawka ila liqa’ika).’2

Most Muslims satisfy themselves with the outward form and practices religion offers. They know that submission to the rules – God’s commands and prohibitions – in the hope of being rewarded with the delights of Paradise, is enough to carry them through this earthly life and deliver them safely to the shores of the Hereafter. There are other believers, however, who have a yearning for something deeper; a need for something beyond paradisical delights – for God Himself. Ibn Qayyim al-Jawziyyah says: ‘Those who labour for the next world are of two kinds: those who work for recompense and reward, and those who work for spiritual stations and degrees; who vie with others to stand before God and be near Him.’3 ’Thus,’ as he writes further on, ‘the labourers, in whom physical deeds predominate, work for rewards; whilst the gnostics (‘arifun), in whom inward practices predominate, work for rank, station and proximity to God.’4

To be clear, the Qur’an frequently mentions other-worldly delights awaiting believers, both as an incentive and a reward for doing good. Thus it speaks of gardens of blissful pleasures, luscious greenery and gushing fountains; unadulterated rivers of wine, milk and honey; mansions of gold and musk; tents of sapphire and glistening white pearls; youthful pages; wide-eyed maidens; a life of perpetual youth and beauty; never-ending comforts and contentment. In short, all the pleasures and delights the soul could wish for. But for the yearning “seekers”, it is not enough to know the truths of their religion with one’s mind or to follow its rules with one’s body. ‘They want to taste these truths, as you taste a fruit, so that the whole of their being is flooded with this flavour.’5 Those on this path of ardent longing and love feel compelled, by this love, to transcend such paradisical rewards as above. Rather they wish only to worship God, yuriduna wajhahu, ‘seeking His Face.’ [18:28] Theirs is a voyage through the limitless, inward dimensions of Islam, so as to be led to the haqa’iq al-iman – the inward “Realities of Faith”. Theirs is undeniably the sublimest path of tawhid, to worship God ka annaka tarahu – ‘as though you see Him.’6

Yet this is no call to fluffy spirituality or to subjective sentimentality. Before spiritual ecstasy, must come obedience and virtue. The outward prescriptions of religion not only govern our outward actions, they are, at the same time, the starting point for the inward journey. Without this starting point, there is no journey; without foundations there is no building. Not observing the outward duties of faith is to give the heart over to veils of darkness, delusion and debris; it is to bar the soul from being illumined with any glimmer of guidance. Here, then, is the frozen heart in its winter of disobedience and divine discontent.

It is said that in our unreedemed souls, cluttered as they are with dirt, filth and desires, we are, as it were, caged in a wall of ice. Ice is transparent to a greater or lesser degree, so occasionally we can glimpse what lies outside the confines of our egotistical selves. Those possessed of the will to find God set about melting this wall of ice. But it needs heat to melt ice – to melt the frozen heart. It is loving obedience, coupled with intense longing, that generates this much needed heat. As the heart thaws, and then warms in its submission, knowledge and yearning, it is given to love God, be gladdened by Him, know Him intimately, remember Him constantly, and find peace in Him. Such is the Heaven of this World, about which Shaykh al-Islam  says: ‘Truly, there is a Heaven in this world; whoever does not enter it, shall not enter the Heaven of the next world.’7

To sum-up: the straightforward understanding of faith which charaterises “ordinary” believers – following the rules so as to be rewarded with paradisical delights – is more than adequate for salvation. The Qur’an extols such a quest; and no one has the right to undermine it. Yet the same Qur’an speaks of a station purer still: that of lovers and yearners, knowers and gnostics: a multitude of those from days of old; but few from later times. [56:13-14] This is the station of those who desire neither this world, nor the next, but only the presence of their Lord. It is also the station where – as outward obedience is internalised, as faith and understanding are poured into prayer and as dhikr is made into the heart’s meditation and watchword – the seeker, even in this life, may find the taste of Paradise, the warmth of intimacy and the reality of Union.

1. Muslim, Sahih, no.2956.

2. This is part of a lengthy supplication (du‘a) related by al-Nasa’i, Sunan, no.1305. It was declared sahih by al-Albani, Sahih al-Jami‘ al-Saghir (Beirut: al-Maktab al-Islami, 1986), no.1301.