A Life of True Worship

One of the gaps in the classical works on Seerah, or  the life-story of the Prophet Muhammad ﷺ, is the absence of a unified image of him as a dedicated worshipper. Instead, the works are mainly concerned with the political developments and the various struggles of early Muslims. Many aspects of the character of the Prophet ﷺ are found in the Quran, books of Hadith, and Shamael (which covers intricate details of the Prophet’s ﷺ appearance and manners). This article seeks to shed some light on the Prophet’s ﷺ dedication to worship through a few examples from the Quran and Hadith that will help us recognize the heart of Muhammad ﷺ.

(1) The Quran commands the Prophet ﷺ to dedicate his life to worship.

Allah ﷻ commands the Prophet ﷺ, “And worship your Lord until death comes to you” (Quran 15:99). In another verse, Allah ﷻ says, “O you who are enwrapped ‘in a mantle’ [out of fear and awe], arise to pray during the night, except for a little ‘of it’. Or ‘pray’ half of it, or lessen the same a little, or add thereto. And ‘therein’ recite the Quran perfectly. For we shall assuredly cast upon you a weighty Word [the Quran]. And, indeed, rising at night ‘for prayer’ makes for a stronger impression ‘on the soul,’ and is best for the recitation of God’s word.’ Indeed, during the daytime you shall have lengthy occupations ‘in calling to God.’ So remember with praise the name of your Lord. Thus shall you devote yourself with sincere devotion to Him alone—the Lord of the East and the West. There is no God but Him! So take him alone as a guardian” (Quran 73: 1-8). These commands highly illustrated in the life of the Prophet ﷺ; yet, they are absent in the books of Seerah.

(2) To the Prophet ﷺ , prayer was a source of comfort.

Abdullah ibn Ash-Shikheer is reported to have said: “I came to the Prophet ﷺ while he was praying, and his chest sounded like a boiling kettle.” Salah was the favorite resort for the Prophet ﷺ on many occasions. Whenever the Prophet ﷺ faced any difficulty, he sought prayer asking Bilal to call the athan saying: “Bring comfort to us by calling it.” The Prophet ﷺ loved prayer so much that he said about it: “Salah is the pleasure of my eye.” He loved to stand before Allah; praying for a long time. According to Imam al-Bukhari, Ibn Mas’ud said: “I prayed with the Prophet ﷺ one night, and his standing was so long that I thought of something bad!” He was asked: “What did you think of?” His reply: “To sit down and leave him [the Prophet] standing!”

There are many Hadith that explain how devoted the Prophet ﷺ was to prayer despite his sinless life. For instance, Imam Muslim reported on the authority of Aisha (may Allah be pleased with her): “The Prophet ﷺ kept standing (in prayer) so long that the skin of his feet would crack. I asked him: “Why do you do this, while your past and coming sins are forgiven?” He said, “Should I not be a grateful servant of Allah?” Thus the Prophet’s ﷺ closeness to Allah ﷻ did not lead him to pride. On the contrary, it led him to more humility and worship as a proof of gratitude to Allah ﷻ. In another Hadith, Aisha, (may Allah be pleased with her), described the Prophet’s ﷺ Salah: “Indeed, the Prophet ﷺ used to pray eleven rak’as. This is how he used to pray [at night]. His Sujud would last as long as one of you takes to recite fifty ayat. Thereafter, he would pray two rakats before Fajr prayer; then, he would lie down on his right side untl the athan for Salah is called” (Reported by al-Bukhari).   

(3) The Prophet ﷺ had frequent Munajah or intimate conversations with Allah ﷻ.

Ibn Abbas reported that the Prophet ﷺ used to say when waking up for voluntary night prayer: “O Allah, to you is all praise. You are the Sustainer of the heavens and the earth and what is therein. To You is all praise. To You is the kingdom of the heavens and the earth and what is therein. To You is all praise. You are the Light of the heaven and the earth and what is therein. To You is all praise. You are the King of the heavens and the earth. To You is all praise. You are the Truth, Your promise is the Truth, Your word is the truth, heaven is true, hell is true, prophets are true, and Muhammad is true. O Allah, to You I submit, in You I believe, on You I put my trust, to You I turn, with Your help I give arguments, and You do I take as a Judge. So forgive my sins past and future, secret and public for no one forgives sins but You.” (Reported by Imam Muslim).

(4) The Prophet ﷺ had a heartfelt relationship with the Quran.

The Prophet’s ﷺ heart was so soft that he would weep whenever he listened to the Quran, especially the verses that remind him of his prophetic tasks. Ibn Mas’ud said: “Prophet Muhammad ﷺ said to me, ‘Recite the Qur’an for me.’ I said, ‘O Messenger of Allah, shall I recite the Qur’an for you, whereas it has been revealed to you?’ He replied, ‘I love to hear from others.’ Upon this I started reciting Surat An-Nisa. When I reached the Ayah: ‘How [shall it be] then, when We bring from each nation a witness and We bring you [O Muhammad] as a witness against these people?’ (Quran 4:41) He said, ‘That is enough.’  When I looked at him, his eyes were tearful” (Narrated by Imam al-Bukhari and Imam Muslim).

(5) The Prophet ﷺ used to contemplate on the glory and creations of Allah ﷻ.

Imam al-Bukhari reported that Ibn Abbas said: “While I was staying with my aunt Maymounah, [I noticed that] the Prophet ﷺ spent some time conversing with his family, and then he  slept. At the last third of the night, the Prophet ﷺ woke up and looked at the sky and recited: ‘Indeed, in the creation of the heavens and the earth and the alteration of night and day are signs for those who reflect. Those who remember Allah while standing, sitting and lying down on their sides, and think deeply about the creation of the heavens and the earth, saying: ‘Our Lord, You have not created this in vain. Holy be You. So save us from the torment of the hellfire’ (Quran 3:190-191).Thereafter, the Prophet ﷺ made wudu’ and then prayed eleven rak’as. Thereafter Bilal called the athan. Then the Prophet ﷺ prayed two rak’as and went out to offer the morning prayer [in congregation] with people.”

(6) The Prophet ﷺ frequently fasted.

Here is a list of his fasts:

     a) The month of Ramadan.

     b) The month of Sha’ban except for a few days. 

     c) Mondays and Thursdays of each week.

     d) The 13th, 14th, and 15th of every Hijri month even if he was traveling.

     e) The 9th of Muharram and the 9th of Dhul-Hijjah

     f) Al-wisal fasting; that is, to fast successive days without breaking the fast at all. However, the Prophet ﷺ forbade his companions from this kind of fasting, saying: “It is my Lord Who feeds me!” 

    g) Sometimes, if he woke up and found no food for breakfast, he would intend fasting that day until sunset.

(7) The Prophet ﷺ was a generous giver.

Ibn Abbas reported: “The Messenger of Allah is the most generous of all people; and he is extremely generous during the month of Ramadan when Jibril met with him. In Ramadan, Jibril used to meet with the Prophet ﷺ every night reciting the Quran to him. During this period, the Prophet ﷺ was more generous than the free-blowing wind!”

(8) The Prophet ﷺ practiced I’tikaf (Seclusion in the Masjid for Worship) as a spiritual vacation.

Abu Hurairah reported: The Prophet ﷺ used to observe i’tikaf every year (during Ramadan) for ten days. However, in the year when he passed away, he observed i’tikaf for twenty days [Al-Bukhari].

(9) The Prophet ﷺ was a role model in seeking God’s forgiveness.

In his Sahih, Imam Muslim reported, on the authority of al-Aghar al-Muzni that the Prophet ﷺ said: “Sometimes I forget [thikr of Allah], and I would do istighfar [asking Allah for forgiveness] more than one hundred times a day.” It is noteworthy to mention that the Prophet ﷺ considers his ‘forgetfulness’ a sin! We all understand that any religious act missed out of ignorance or forgetfulness can be excused or made up. However, because of his higher level of faith, the Prophet ﷺ considered his forgetfulness a sin that requires repentance. Here is an example of the Prophet ﷺIstighfar, usually called Sayyid al-Istighfar (the best form of seeking God’s forgiveness) that shows the Prophet’s ﷺ humility and gratitude and complete reliance on Allah ﷻ: “O Allah! You are my Lord. No one deserves to be worshipped except You. You created me, and I am Your servant. I will constantly keep my covenant of obeying You and my expectation of getting rewarded by You as much as I can. I seek Your refuge from the evil I did. I acknowledge the blessings You bestowed on me, and I confess my sins to You; So, forgive me for no one forgives sins but You.”

(10) The Prophet ﷺ lived in the presence of Allah ﷻ.

The Prophet’s ﷺ love of Allah ﷻ was so overwhelming and genuine that anything that happened around him reminded him of Allah ﷻ. He was simply God-oriented. He had a prayer for every occasion during the day and night. He had a set of long prayers or du’as to be recited in the morning and the evening. His daily activities connected with prayers as he had sets of prayers to be recited before he slept, when he woke up, wore his clothes, wore new clothes, saw someone wearing new clothes, used the bathroom, left the bathroom …etc. Natural phenomenon around him was similarly a reminder of Allah ﷻ. For example, he had a prayer to be recited when it rained or when there was a change in the weather. It is highly recommended to check out Hisn-ul-Muslim or books of Athkar for all the daily du’as of the Prophet ﷺ to recognize his pure heart like never before.    

To conclude, the more you recognize Allah ﷻ and His attributes, the more obedient to Him you will be. That is why the Prophet ﷺ was the perfect example of showing submission to Allah ﷻ, simply because he had the perfect understanding of Allah ﷻ and His glory.

By Sh. Ahmed Arafat

Mind Your Own Business!

“A good practicing Muslim” is a phrase we usually hear in many Muslim circles. However, what usually comes to our minds when we hear this phrase? Many people may typically visualize images of praying, fasting, giving charity, reciting the Quran, and so forth. There is no doubt that such acts are ingredients for our spiritual journey; yet, Prophet Muhammad ﷺ stresses a social quality that might be neglected by many religious people. This quality serves as an indicator for one’s practice of Islam and is based on a Hadith reported by Imam al-Tirmizi, who narrated, on the authority of Abu Hurayrah, that the Prophet ﷺ said: “Part of your good practice of Islam is to leave whatever does not concern you.” 

In other words, one should mind one’s own business. The Hadith teaches that practicing Muslims should stay away from any talk or action that is of no concern. Instead, as a top priority, Muslims should be busy purifying themselves and taking care of their own faults. If people involve themselves only in the things that concern them, they will not find time to label others or waste their time in gossiping or the like. Allah says: “Successful indeed is the person who uplifts it [their soul] and a failure indeed is that the person who lowers it [their soul]” (Quran 91: 9-10). As a disclaimer, the Hadith does not encourage leading a self-centered life and disregarding people’s rights. In general, our moral and legal code determines the matters that do not concern us. Here, we seek to list examples of the quality of “leave that which is of no concern to you,” a quality that practically illustrates our embodiment of the beauty of our faith. 

Situations where you should mind your own business:

People’s Privacy

There is a difference between keeping in touch with friends and intruding on their privacy. You should treat people’s private information in the way you like yours to be treated. If you know that asking a person about their salary, spouse, or children will violate their privacy, you must avoid these questions. Similarly, one should not share personal information about people without their permission.

Judging People’s Final Destiny

There is a difference between saying this is lawful or unlawful and saying this person will surely be Heaven or Hell. Teaching people about what is permissible and what is prohibited is a religious obligation. However, a Muslim is forbidden from claiming that a specific Muslim will be doomed to Hell simply because judging people’s final destiny is an exclusive work of God Himself. To claim that a Muslim will go to Hell, regardless of their sins, is like claiming divinity—which is indeed more dangerous than any other grave sin. Moreover, such acts of judgment are heinous acts of pride. Any person who is judgmental in this way will suffer, losing all their good deeds on the Day of Judgment. Imam Muslim reported, on the authority of Jundub, that a man said: ‘By Allah, Allah will not forget this person. So Allah said: ‘Who is he who swears by Me that I will not forgive that person. Indeed, I shall forgive that person and nullify the accuser’s deeds.”

Judging people’s final destiny requires a comprehensive knowledge of people’s inner intentions, hidden actions, and all of their life circumstances. Thus, no one is qualified to determine people’s destiny due to insufficient knowledge and human prejudices. The Prophet ﷺ told us the story of a man who spent his life in excessive sins and ended up getting his sins forgiven. The Prophet ﷺ said: “There was a man who used to sin excessively. When he was about to die, he said to his family: ‘when I die, burn me, then grind my corpse and throw it in the air, because if my God got control of me, he will severely punish me. When he died, everything was done in the way he described. However, Allah commanded the earth to bring the man’s particles together, and it did. When the man appeared before Allah, Allah asked him: ‘why did you do that?’ ‘I was afraid of You, my Lord!’ Because of this [reply], the man was forgiven.” Remember the prostitute who was forgiven because of giving water to a thirsty dog to drink in the desert, as the Hadith tells us?

Claiming that sinful Muslims will be doomed in Hell will not change them. It may make them more rebellious, resistant, and indifferent. The Prophet ﷺ taught his companions about the psychology of a sinful person when being cursed. It happened that a man was brought to the Prophet ﷺ because of his frequent sin of drinking. People started throwing shoes at him! Moreover, a Muslim said to him: “May Allah keep you away from His mercy! How often you are brought here!” Upon this, the Prophet ﷺ said: “Do not ally with Satan against your brother, for this man loves Allah and His Prophet!” What a great teacher the Prophet was! Everyone was looking at the negative side of the sinner, making the man more uncaring. However, the Prophet ﷺ was looking at the bright sight that if it is rightly nurtured will lead to the best results: this man loves Allah and His Prophet.

The Past of Those Who Repent

Sometimes people repent of severe sins and become determined to lead a meaningful life as Allah ﷻ wants. However, their former bad friends may keep bothering them and discouraging them from following the Way of Allah. They keep reminding those who repent of their sins claiming that Allah is not going to forgive them. Moreover, some “good” Muslims, instead of welcoming them sincerely, may look down on them as they see them as unequal and unqualified for a change. We should understand that sin and forgiveness is something between the sinner and Allah alone. A person sinned against Allah and Allah promises them forgiveness when they turn to Him in repentance. So we have no right to interfere in this relation at all.

Finding Faults in Others

The Prophet ﷺ taught us very clearly not to search for faults in others. Fault-finding may result in making sinners worse. Mu’awiyah said: I heard the Prophet say: “Indeed if you searched for people’s faults pryingly, you would corrupt them.” Moreover, trying to find faults in others will prompt them to find flaws in you or, even worse, slander you. Abu Birzah al-Aslami narrated that the Prophet ﷺ said: “O people who believe by their tongues whereas Faith does not touch their hearts! Do not backbite Muslims and do not look for their faults. Whoever finds faults in others, Allah will find faults in them and expose them even in their home!”

Thinking badly of people usually leads to finding faults in them. That is why Allah said: “O you who have believed, avoid much [negative] assumption. Indeed, some assumption is sin. And do not spy or backbite each other. Would one of you like to eat the flesh of his brother when dead? You would detest it. And fear Allah; indeed, Allah is accepting of repentance and Merciful.” (Quran 49:12).

People’s Inner Intentions

We should avoid judging people’s inner intentions, for it is only Allah who knows them. Judging people by the way they look is most probably deceiving. The Prophet ﷺ set the rule for us as he says: “I have not been ordered [by Allah] to search into the hearts of the people or cut open their bellies.” On a battlefield, it happened that Usamah ibn Zayd killed a man though he had declared his Shahadah, claiming that the man had announced it out of fear! Immediately the Prophet ﷺ reproached him, “Did you tear his heart to find out whether it professed that or not?”

Things You Know Nothing About

Many people tend to act ‘Miss Know-It-All’ or ‘Mr. Know-It All.’ The Quran teaches: “Do not follow whatever you have no knowledge about; indeed, hearing, sight, and heart—all of these you will be questioned about” (Quran 17:36). Moreover, Mu’ath ibn Jabal reported the Prophet ﷺ as saying: “You are safe as long as you are silent. Yet when you talk, it will be counted for you or against you.”

Impractical Questions

Involving yourself in impractical questions that do not lead to anything good to be applied in your life is a waste of time and a sign of Islam’s incomplete practice. It is said that half of knowledge is the right question. The Prophet ﷺ used to direct his companions to ask the right questions of concern. One day a man came to the Prophet ﷺ asking: “When will be the Day of Judgment?” Eloquently enough, the Prophet ﷺ responded: “What did you prepare for it?” 

Matters That, If Revealed, May Hurt You

Avoid asking questions, the answer of which may bother you. Allah ﷻ said: “O believers, do not ask [questions] about things that once they are revealed to you will cause you trouble” (Quran 5:101). Imam al-Bukhari reported that the Prophet ﷺ addressed his companions, inviting them to ask questions. Abdullah ibn Huzafah As-Sahmi rose and asked: “O Prophet of Allah, who is my father? ‘Your father is Huzafah.’ When he returned to his mother, she reproached him very severely, saying: “I have never seen a man more undutiful to his mother than you are to me. We lived in the pre-Islamic era. What if I committed sins like people back then used to do? Would you like to expose me in public?”

Indeed, Allah is the All-Knowing, the All-Wise!

The Ever-Penitents

The need for the closeness to Allah is a necessity because faith is the most precious thing to our hearts, and life, with all its hardships, cannot be tolerated without this closeness.

This is where the ever-penitent people are seen demonstrating their faith, rising to be among the chosen ones for such an honorable level in the Eyes of God by ever returning to Him again and again.

Linguistic meaning:

The ever-penitents or (Al Awwaboon) in Arabic is a term originated from the word (Awwb) which means linguistically; to return. The prophet (SAAW) mentioned this term in his Dua during the return home after travelling.  He (SAAW) would say: “(Ayeboon, ta’eboon li rabbina hamidoon) returning (to homes) (with) repentance and to our Lord (we are) grateful.” In the Quran, Allah (SW) used the term in the linguistic reference also, like in: {Indeed, to Us [alone] is their final return [after death]} 88:25.

Islamic meaning:

In the Islamic meaning, (Al Awwaboon) are those who keep returning to Allah asking forgiveness and praising their Lord. It is understood in the way God, the Almighty, described some of His Prophets:

1. Prophet David (AS) [Daoud]; Allah (SW) said: {And recall our servant David, [a mere shepherd whom God] endowed with prowess indeed he was ever-penitent} 38:17.
2. Prophet Solomon (AS) [Sulaiman]; Allah (SW) said: {So to David We granted Solomon [as a son- and] a most commendable servant [of God he was]! Indeed, he was ever-penitent} 38:30.
3. Prophet Job (AS) [Ayoub]; {Indeed, We found him most patient- a most commendable servant! Indeed, he was ever-penitent} 38:44.

Similar terms:

There are words that can relate to each other in the Quran, such as the terms: (Tawwaboon) the repentant, and (Awwaboon) the returning to God, and (Muneeboon) the returning to God in penitence. As you can see, all three words share almost the same meaning [as returning to God].  But more specifically, it was said that (Tawwaboon) are those who return after a sin, and (Awwaboon) are those who return in hope for more rewards, and (Muneeboon) are those granted levels of honor by their Lord because of their return.

Two of the terms were mentioned in one verse in Surat Qaf (chapter 49). Allah (SW) said: {Yet the garden [of Paradise] shall have been drawn near for the God-fearing- not far-off [from their sight * it shall be said]: this is the fulfillment of all that you believers have been promised for everyone who was penitent and every keeper of his covenant * whoever has feared the All-Merciful, [while] in the [domain] unseen, and who comes [to His Lord] with a penitent heart} 50:32/33. As you can see, the pleasure of Paradise was granted by God to those who are in the continuous return to Allah (SW), guarding their covenant, fearful of Allah even when alone. These are the acts which introduce them to this status of the heart being a penitent heart.

Joining the universe:

Allah (SW) told us that the whole universe is in a status of exalting and praising Him; {The seven heavens and the earth and all that are in them give due exaltation to Him. For there is not a [single] thing but that it exalts Him with [all praise]. But you [human beings] fathom not their exaltation} 17:44.

Humans were given the ability to choose such exaltation or not; if they do, all that exists will join them in praise to God. Allah (SW) spoke about His Prophet David: {And very truly, [before you O Prophet,] We gave David, [a mere shepherd,] great favor from Us, [decreeing]: O mountains! Echo with him [My praises]. And O birds! [Sing praise with him, as well.] Moreover, it is We who made iron pliant for him} 34:10.

Ever-penitent people and forgiveness:

Allah (SW) promised forgiveness to those who return back to Him; {Your Lord knows best about what is within your souls. If you [resolve yourself to] be righteous, then, indeed, to all those who are ever penitent, he is all-forgiving} 17:25.

By Sh. Kifah Mustapha

أعمال العشر من ذي الحجة