The Prophet (s)

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    Hassan ibn Thabit (RA) (died 674) was an Arabian poet and one of the Sahaba, or companions of the Prophet Muhammad (s). He was born in Yathrib (Medina), and was member of the Banu Khazraj tribe. In his youth he traveled to Al-Hirah and Damascus, then settled in Medina, where, after the advent of Muhammad (s), he accepted Islam and wrote poems in defence of him (s). He was one of the best poets of the time, who would often win poetry competitions. He was a prime example of how the early Muslims were able to use their pre-Islam talents (after they became Muslims) for the cause of Islam.  In other words their talents and creativity were not negated nor were they surpressed.

    He attained exaltation by his perfection.

    Written by Sa'di Shirazi in the introduction to his GULISTAN

    Balaghal 'ula bi kamalihi
    Kashafadujja bi jamalihi

    Hasanat jami'u hisalihi
    Sallu 'alayhi wa Aalihi

    He attained exaltation by his perfection.
    He dispelled darkness by his beauty.
    Beauteous are all his qualities,
    Benediction be on him and on his family.

    [translated by Edward Rehatsek]

    Hassan bin Thabit couplet on the Prophet (s)

    Hassan bin Thabit Radhy Allahu 'Anhu in praise of the beloved of Allah, Muhammad ur Rasulullah Sallallahu 'alaihi wa Sallam,  

    Wa ahsanu minka lam tara qattu 'aini
    Wa ajmalu minka lam talidin nisaau

    Khuliqta mubarra-an min kulli 'aybin
    Ka-annaka qad khuliqta kamaa tashaau

    I have never seen anyone better than you
    Now did any woman give birth to anyone more beautiful than you

    You have been created free from any faults
    Just as you yourself wished to be created

    Love for the Prophet (s)

    Love for the Prophet saw is a humble attempt at an English translation of the shaykh’s famed book “Ishq Rasul saw.” The shaykh emphasizes the importance for us as a nation in loving the beloved Messenger of Allahswt, and provides vivid and powerful examples of love from the lives of the Noble Companions to great traditional scholars from our glorious past. The shaykh highlights that our expression of love must not be mere lip service, but should resound from our entire being as we strive to follow his beautiful example in every phase of our life.

    The Call of Muhammad (s)

    Europe holds some deep Islamic secrets embedded in its history, theology, culture and literature. But none is more amazing than the relationship between a famous 20th century German poet and Islam. Rainer Maria Rilke (1875-1926) is considered one of the German language’s greatest poets. His haunting images focus on the difficulty of communion with the ineffable in an age of disbelief, solitude and profound anxiety – themes that tend to position him as a transitional figure between the traditions and the modernist posts.

    Throughout his life Rilke showed a high opinion of Islam and especially the Prophet Muhammad, peace be upon him. This is obvious in his letters and some of his key poems. Yet not much of this exciting relationship between a European poet and the Blessed Prophet is known or appreciated by the masses.

    To understand the relationship one has to grasp the relationship between poetry and poets in traditional societies and especially within the Islamic tradition.

    The literal meaning of the phrase ma ana bi qari’in is ‘I am not a reader’. In the grammar of the Arabic language, the word qari’in (in its Genitive State, or qari’un in its Nominative State) is a Derivative Noun in the form of the Active Present Participle (ism al-fa‘il), and hence – etymologically speaking – it can have the meaning of the Imperfect Tense (al-fi‘l al-mudari‘). In this case, the aforementioned phrase would mean ‘I do not read’ or ‘I will not read’.

    Based upon this, the phrase ma ana bi qari’in has three meanings; ‘I am not a reader’, ‘I do not read’ and ‘I will not read’.

    However, some people have translated this phrase as ‘I cannot read’ [5] and others as ‘I do not know how to read’ [6]. If these meanings are taken into consideration or accepted, then this will imply that the noble Prophet (peace and blessings of Allah be upon him) was displaying his incompetence, helplessness and constraint in front of Jibril. As if he were saying, “How can I read when I do not know how to read?”

    I find myself in complete disagreement with this translation. Not only that, but I consider such a meaning offensive and such a translation an insult to the noble Prophet (peace and blessings of Allah be upon him). It is quite correct that one possible interpretation of this phrase can be ‘I cannot read’, however, in this specific place and in this specific context, this meaning is completely incorrect. When translating any phrase or text, it is imperative to take into consideration the context of that statement and also the position and status of the personality about whom the statement is being made. Otherwise, the meaning can be completely altered and misconstrued in its entirety. An example from the Qur’an will assist in making this issue clearer.

    Permissibility of Mawlid An-Nabi


    Is there evidence for the celebration of Mawlid -- the Prophet's Birthday -- in the Qur'an and the Sunna? What do the Imams and scholars of the Four Schools say, and what about the contemporary "Salafi" scholars who forbade it on the grounds that it is an innovation, such as Albani, Bin Baz, al-Jaza'iri, Mashhur Salman, `Uthaymin? What about those who celebrate Mawlid, but forbid people from standing at the conclusion of Mawlid for sending darud or salawat -- blessings and salutations -- on the Prophet, Peace be upon him? And what about the objections of some to using the phrase: "As-salamu `alayka ya Rasulallah" (Peace upon you, O Messenger of Allah), and their claim that one cannot call the Prophet, peace be upon him, with the term ya, or O?  

    2. Proofs From the Qur'an and Sunna That Celebrating the Prophet's Birthday is Accepted in Shari`a.
      • The Obligation to Increase the Love and Honor of the Prophet
      • The Prophet Emphasized Monday As the Day He Was Born
      • Allah Said: Rejoice in the Prophet
      • The Prophet Celebrated Great Historical Events
      • Allah Said: Invoke Blessings on the Prophet
      • The Effect of Observing Mawlid on Unbelievers
      • The Obligation to Know Sira and Imitate Its Central Character
      • The Prophet Accepted Poetry in His Honor
      • Singing and Recitation of Poetry
      • Singing and Recitation of Qur'an
      • The Prophet Allowed Drum-Playing For A Good Intention
      • The Prophet Emphasized the Birthday of Prophets
      • Why Bukhari Emphasized Dying On Monday
      • The Prophet Emphasized the Birthplace of Prophets
      • The Ijma` of `Ulama on the Permissibility of Mawlid
    3. History of The Celebration of Mawlid
    4. Earliest Mentions of the Public Mawlid
    5. Ibn Battuta's Account of the Mawlid
    6. Three Tenth-Century Accounts of the Mawlid
    7. The Celebration of Mawlid in Islamic Countries Today
      1. Ibn Taymiyya's Opinion on the Celebration of Mawlid and the Deviation of "Salafis" from his Opinion
      2. Ibn Taymiyya's Opinion on the Meetings of Dhikr
      3. Ibn Kathir Praises the Night of Mawlid
      4. `Asqalani and Suyuti's Fatwas on the Permissibility of Mawlid
      5. Other Scholars' Opinions on the Mawlid
      6. To Celebrate Mawlid Is Mandub (Recommended)
    12. The Wahhabi's tampering of the MUWAJAHA AL-SHARIFA (GATE TO THE PROPHET'S NOBLE GRAVE)

    The Prophet Muhammad (s) is a non-profit web portal that seeks to describe and talk about the Prophet of Islam, Prophet Muhammad (pbuh) to an English-speaking audience of both Muslims and non-Muslims from around the globe.

    Our primary aim is to have people become acquainted with Prophet Muhammad, a prophet who was sent to all of humanity, through the most efficient means of communication available, the Internet. This project has been further accelerated by events that shook the spiritual worlds of Muslim believers by targeting Prophet Muhammad. Yet, the reason for the existence of this web portal is not merely a defensive or a reactionary response. On the contrary, we have determined that our basic principle should be "the study of Prophet Muhammad on intellectual and rational grounds."

    References from the Qur'an where God speaks about the characteristics and status of the Prophet Muhammad (s)

    This is a collection of hadiths illustrating the superlative eloquence of the Prophet (s)

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