Prophet Muhammed ﷺ
“Indeed, in the Messenger of Allah you have an excellent example” — Quran 33:21
📘 Biography of Prophet Muhammad ﷺ
🧠 Attributes and Virtues
👥 Social Roles and Relationships
✨ Miracles and Prophethood Evidence
🌍 Historical and Lineage Context
🔍 External Recognitions and Testimonies
📚 Further Readings and Knowledge Tracks
📎 Cross-links to Polemical Clusters
- Refutations Collection 1 - Misconceptions on Qur’an, Sunnah, Prophet
- Marriage with Khadija
- Marriage to Zainab
- Marriage with Aisha RZ
- Hazrat Saffiyah
- Al-Buraq
- Prophet Trading Slaves
- Was our master Muhammad really bewitched
- Did Prophet drink alcohol
- Prophet cursed a lot
- Allah speaking to Prophet
- Prophet’s desire for Queen
Prophet Muhammad ﷺ holds a unique and pivotal position in Islamic Theology, serving as a bridge between the divine and the human. His importance stems from several key aspects:
Manifestation of Divine Guidance
Prophet Muhammed ﷺ is seen as the perfect embodiment of Allah’s message and guidance. He is not a manifestation of Allah Himself, but rather a manifestation of Allah’s will and teachings on Earth. This concept is crucial in understanding Prophet Muhammed ﷺ’s role:
- He is the “excellent exemplar” (uswatun hasanah) as mentioned in the Quran.
- Prophet Muhammed ﷺ is considered the practical realization of the Quran’s teachings, often referred to as the “speaking Quran”.
Ontological Status
In the Islamic ontological framework, Prophet Muhammed ﷺ occupies a unique position:
- He is fully human, not divine.
- Yet, he is considered the best of all humans who have and will exist.
- Prophet Muhammed ﷺ is viewed as the “Seal of the Prophets,” the final and most perfect messenger.
Perfected Human Being
The concept of Prophet Muhammed ﷺ as the perfected human being is multifaceted:
- He is seen as having the perfect conduct and character.
- Prophet Muhammed ﷺ is believed to have been cleansed of sin, though he could make minor mistakes.
- His perfection lies in his exemplary moral values and his role as the best example for humanity to follow.
Recognition of Allah
Prophet Muhammed ﷺ’s importance also stems from his unique relationship with Allah:
- He was chosen by Allah to receive the final revelation, the Quran.
- His relationship with Allah was based on complete faith, sincerity, love, and submission.
- This relationship is seen as the ideal model of Islam (submission to Allah) for all believers.
Ontological Relationship with Allah
While Prophet Muhammed ﷺ is not considered divine, his relationship with Allah is special:
- He is viewed as the “Nūr” (primordial divine light).
- Prophet Muhammed ﷺ is seen as the closest to Allah among all creation, exemplified by the Mi’raj (night journey).
- He serves as the intermediary between Allah and humanity, bringing divine guidance and interceding for believers.
In conclusion, Prophet Muhammed ﷺ’s ontological status in Islam is that of the perfect human being, chosen by Allah to be the final prophet and the living embodiment of divine guidance. While he remains fully human, his unique closeness to Allah and his role as the bearer of the final revelation elevate him to a position of unparalleled importance in Islamic theology and practice.
Citations:
[1] wikipedia/en/Muhammad_in_Islam
[2] https://www.reddit.com/r/islam/comments/1699zmo/why_is_muhammad_so_important_in_islam/
[3] https://afosa.org/prophet-muhammad-sawas-is-manifestation-of-the-holy-quran-itself/
[5] https://www.reddit.com/r/islam/comments/81vle6/why_is_muhammad_viewed_as_perfect_where_does_this/
[7] https://www.islamicity.org/5653/the-role-of-muhammad-s/
[8] https://aboutislam.net/reading-islam/about-muhammad/muhammad-a-human-being-before-a-prophet/
[9] https://blog.dawntravels.com/relationship-between-almighty-allah-and-prophet-mohammad-pbuh/
1. The Prophet ﷺ as the First Sufi
The key is to draw a line from the life and teachings of the Prophet Muhammad ﷺ to the foundational principles of Sufism. Here’s how:
Evidence From His Life
- Asceticism (Zuhd): The Prophet ﷺ lived a life of simplicity, detachment from worldly desires, and profound spiritual focus. For example:
- He often slept on a mat that left marks on his body.
- He fasted extensively and gave away wealth to the poor.
- Khalwah (Spiritual Retreat): Before his prophethood, he secluded himself in the cave of Hira for meditation and deep contemplation, a practice mirrored in Sufi retreats.
- Dhikr (Remembrance of Allah): The Prophet ﷺ emphasized constant remembrance of Allah, saying, “The best of deeds is the remembrance of Allah.”
- Tawakkul (Reliance on Allah): He embodied trust in Allah during trials like the Hijrah, the battle of Badr, and Ta’if.
Core Sufi Principles in His Teachings
- Ihsan: He taught Ihsan, the essence of Sufism, as “to worship Allah as though you see Him; and though you do not see Him, He sees you.”
- Love for Allah: The Prophet ﷺ said, “None of you truly believes until I am more beloved to him than his father, his child, and all of mankind.”
- Inner Purification (Tazkiyah): His mission was to purify hearts, as Allah states:
“Indeed, Allah has conferred great favor upon the believers when He sent among them a Messenger from themselves, reciting to them His verses and purifying them.” (Qur’an 3:164)
2. Experiential Glimpses of Sufi Enlightenment
To help people feel what it is like to attain Sufi enlightenment, we can:
Invoke Powerful Sufi Imagery
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The Heart as a Mirror: Explain that the qalb (heart) is like a mirror that must be polished through dhikr, prayer, and fasting. When the rust of sin is removed, it reflects divine light (nur).
- Analogy: Imagine the rising sun shining on a mirror; when clean, it radiates brilliantly, illuminating everything around it. Similarly, a purified heart reflects Allah’s beauty.
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The Metaphor of the Ocean: Describe the journey toward Allah as diving into an ocean of divine love. The deeper you go, the more immersed you become, leaving the distractions of the surface world behind.
- Analogy: The waves on the surface are life’s trials, but the depths are tranquil and filled with treasures of divine wisdom.
Engage The Audience in Sufi Practices
- Simple Dhikr Exercises: Introduce phrases like La ilaha illallah or Subhanallah wa bihamdihi and guide participants to recite them while focusing on their breathing. As they repeat, they feel peace enveloping them.
- Visualization of the Divine Names: Ask them to visualize Allah’s names, such as Ar-Rahman (The Merciful) and Al-Latif (The Subtle), entering their hearts as waves of light and compassion.
3. Showcasing Sufi Enlightenment through Analogies
The Candle and the Flame
- The Prophet ﷺ is like a candle, spreading light to all who come close. Sufis are the flames that carry this light into the darkness of the world.
- Without the original candle, the flame cannot exist, showing the centrality of the Prophet ﷺ in spiritual awakening.
The Garden of the Prophet ﷺ
- Describe his teachings as a lush garden where the fragrance of roses (divine love) fills the air, the flowing streams (wisdom) nourish the soul, and the shade (mercy) provides peace.
- Walking through this garden, one understands the true meaning of Sufism—a life of beauty, compassion, and surrender to Allah.
4. Countering Misconceptions
Clarify Misunderstandings About Sufism
- Not Detached from Shariah: Sufism is not an escape from Islamic law (Shariah) but its heart. True Sufis like Imam Al-Ghazali emphasized adherence to the Qur’an and Sunnah.
- Not Passive: Sufism’s focus on inner transformation complements outward activism. The Prophet ﷺ exemplified both: his worship at night and his leadership during the day.
Refuting Narcissistic Misconceptions
- Sufism is the antithesis of egoism. Shaytan’s deception is to inflate the ego, while Sufism calls for its annihilation (fana).
- Loving the Prophet ﷺ is not narcissistic but liberating, as it aligns our will with the divine and frees us from worldly attachments.
5. Introducing Allah Through the Prophet ﷺ
Gratitude As the Foundation
- Gratitude (shukr) is the “father of all virtues” because it directs one’s heart to Allah.
- Example: The Prophet ﷺ prayed at night until his feet swelled. When asked why, he replied, “Should I not be a grateful servant?”
Allah As Love and Mercy
- Use Qur’anic verses and Hadith that depict Allah’s mercy and love:
- “My mercy encompasses all things.” (Qur’an 7:156)
- The Hadith Qudsi: “I was a hidden treasure, and I loved to be known.”
- Show how the Prophet ﷺ embodies Allah’s mercy:
- “We have not sent you, [O Muhammad], except as a mercy to the worlds.” (Qur’an 21:107)
6. The Prophet ﷺ as the Perfect Guide
The Holistic Role Model
- Show the balance in his life:
- His gentleness with children (mercy).
- His strength on the battlefield (justice).
- His humility despite his unparalleled status.
The Prophet ﷺ and the Human Heart
- The Prophet ﷺ taught that the heart is the seat of faith. He said: “There is a piece of flesh in the body; if it is sound, the whole body is sound. If it is corrupt, the whole body is corrupt. It is the heart.”
Invite To Love the Ideal
- Present him not merely as a historical figure but as the embodiment of divine love, mercy, and justice.
- Analogy: The Prophet ﷺ is like a compass. In a stormy sea of life, his teachings always point toward Allah.
The question of whether the Prophet Muhammad’s (peace be upon him) knowledge can expand posthumously is an intricate theological discussion within Islamic thought. Different schools of thought approach this issue based on their perspectives on divine knowledge, the role of the Prophet, and his spiritual state after passing. Here’s an analysis of the issue:
1. Theological Basis: The Prophet’s Knowledge
a. In Life (Hayat Al-Dunya)
- The Prophet’s knowledge during his earthly life was divided into:
- Revealed Knowledge (Wahi): Perfect and complete in religious matters as bestowed directly by Allah (Quran 53:3-4).
- Worldly Knowledge: As seen in hadith like the palm pollination incident, the Prophet was not endowed with infinite knowledge of worldly sciences but operated as a human guided by reason and experience.
b. Posthumously (Barzakh and Beyond)
- Some scholars argue that the Prophet’s knowledge continues to expand due to his unique relationship with Allah and his elevated status in the Hereafter.
2. Views of Various Schools of Thought
**a. Mainstream Sunni Theology (Ash’ari/Maturidi)
- Perspective: The Prophet’s knowledge is static regarding his mission on earth, as it was perfected with the completion of revelation (Quran 5:3).
- Posthumous Expansion: Limited to matters of the unseen (Ghayb) related to his elevated state in the Barzakh, but not affecting the guidance he provided during his earthly life.
- Key Evidence:
- Quran 33:40: “Muhammad is not the father of any of your men, but he is the Messenger of Allah and the Seal of the Prophets…”
- The seal of Prophethood implies no new guidance or earthly knowledge acquisition posthumously.
b. Sufi Perspectives
- Perspective: Many Sufis believe that the Prophet’s knowledge expands in the Barzakh as he remains spiritually alive, aware of the state of his Ummah, and continues to intercede for them.
- Posthumous Expansion: Emphasize his enhanced awareness of divine realities in the Barzakh due to his proximity to Allah.
- Key Evidence:
- Quran 3:169: “Think not of those who are slain in the way of Allah as dead. Nay, they are alive, with their Lord, and they have provision.”
- Sufis extrapolate this principle to the Prophet as the most elevated servant of Allah.
c. Salafi/Wahhabi Theology
- Perspective: The Prophet’s knowledge ceases to expand after his earthly mission concludes. While spiritually alive in the Barzakh, his role remains distinct from that of Allah’s ultimate authority.
- Posthumous Expansion: Rejects the idea of expanding knowledge that could influence worldly affairs, as it might blur the distinction between human and divine knowledge.
- Key Evidence:
- Quran 6:50: “Say, ‘I do not tell you that I have the treasures of Allah, nor do I know the unseen…’”
d. Shia Perspectives
- Perspective: Shia theology often emphasizes the continuation and perfection of the Prophet’s knowledge and includes the Imams in this chain of divinely bestowed insight.
- Posthumous Expansion: Argues for the Prophet’s heightened awareness and intercession capabilities, especially as seen in events like the Day of Judgment.
- Key Evidence:
- The concept of Wilayah (guardianship) where the Prophet and Imams have a continuous, divinely inspired relationship with Allah.
3. Key Arguments for Posthumous Expansion
- Divine Proximity: In the Barzakh, the Prophet’s spiritual proximity to Allah allows for a deeper realization of divine realities.
- Role as Intercessor: The Prophet’s role as an intercessor for his Ummah on the Day of Judgment implies continuous insight into the state of his followers.
- Barzakh Existence: Quran 36:26-27 mentions the Barzakh as a state of awareness, potentially enhancing the Prophet’s knowledge in a way that aligns with his elevated rank.
4. Key Arguments Against Posthumous Expansion
- Completion of the Prophetic Mission: Quran 5:3 states, “This day I have perfected for you your religion…” indicating that no further knowledge is required for guidance.
- Separation of Divine and Human Roles: Emphasizing finite knowledge for the Prophet safeguards Tawhid, ensuring Allah’s omniscience remains unique.
5. Practical and Faith-Based Implications
- For Tawassul and Istighatha:
- Belief in the Prophet’s expanded posthumous knowledge often underpins practices like intercession (e.g., Sufi and Shia traditions).
- Conversely, schools rejecting this view limit posthumous roles to honoring his message and legacy.
- For Tawhid:
- Strict Salafi perspectives prioritize ensuring no ambiguity about Allah’s exclusive omniscience.
- Others see belief in the Prophet’s heightened awareness as a reflection of his unique spiritual rank without compromising Tawhid.
Conclusion
The question of whether the Prophet’s knowledge expands posthumously depends on one’s theological orientation and understanding of his relationship with Allah. While some schools emphasize the perfection and finality of his knowledge, others view his spiritual state as dynamic and ever closer to Allah.
Speculating on the possibility of the Prophet Muhammad’s (ﷺ) children going astray is not only inappropriate but contradicts Islamic teachings. Here are three reasoning paths to clarify this matter:
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Moral and Theological Boundaries in Speculation:
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In Islam, speculation about matters that do not concern us, especially regarding the status of noble individuals like the Prophet’s (ﷺ) family, is discouraged. Allah commands Muslims to avoid vain discourse and to focus on what is beneficial:
“Indeed, those who turn away from idle talk are the successful.” Quran 23:3
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The Prophet’s children, particularly those who survived into adulthood like Fatimah (RA), are revered for their closeness to him and their exemplary lives. Speculating otherwise implies questioning Allah’s wisdom and His choices.
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Prophetic Guidance and Virtuous Legacy:
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The Prophet (ﷺ) stated that his family would not depart from righteousness. For instance, the famous hadith of Thaqalayn asserts that the Prophet left behind the Quran and his family as guides for the ummah:
“I leave with you two things, the Book of Allah and my family; if you hold fast to them, you will never go astray.” (Sahih Muslim)
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This reflects their elevated spiritual rank and the special protection bestowed by Allah, which precludes the possibility of moral failure.
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Islamic Ethics and Respect:
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It is ethically impermissible to entertain notions that demean the sanctity of the Prophet (ﷺ) or his family. This contradicts the spirit of love and reverence commanded by Allah:
“Say, [O Muhammad], ‘I do not ask you for any reward for this [message] except to love my family.’” Quran 42:23
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Such speculative thoughts have no basis in Islamic theology and are discouraged as they lead to unnecessary doubt and disrespect. The Qur’an and Sunnah stress adhering to what Allah has revealed and avoiding conjecture about matters beyond our knowledge.
1. Philosophical and Ontological Reflection on the Prophet (ﷺ)
To understand the Prophet (ﷺ) within the context of all creation:
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The Prophet as the Light of Creation:
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Islamic scholars often describe the Prophet (ﷺ) as the “Nur Muhammad” (Light of Muhammad), a creation through which the cosmos found its existence. The hadith often cited is:
“The first thing that Allah created was my light.” (Although this hadith is debated, its underlying concept is emphasized in Islamic thought.)
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Reflect on how the Prophet’s being serves as the archetype of humanity—combining spiritual excellence, moral virtue, and complete submission to Allah.
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Insan al-Kamil (The Perfect Human):
- The Prophet Muhammad (ﷺ) is considered the Insan al-Kamil, the model of human perfection. His actions, sayings, and character embody the fullest realization of the divine will in human form, serving as a template for understanding our potential as beings of worship and servitude.
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Cosmic Mercy:
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The Quran calls the Prophet (ﷺ) a “mercy to all worlds”:
“And We have not sent you, [O Muhammad], except as a mercy to the worlds.” Quran 21:107
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Reflect on how this mercy pervades all dimensions of existence, from the spiritual to the temporal, uniting all creation under his example.
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2. Establishing Love for Him and His Family in Your Heart
Loving the Prophet (ﷺ) and his family is an act of worship itself. The Quran instructs us to love and revere them:
“Say, [O Muhammad], ‘I do not ask you for any reward for this [message] except to love my family.’” Quran 42:23
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Studying the Seerah (Life of the Prophet):
- Delve into the Prophet’s life with works like Martin Lings’ Muhammad: His Life Based on the Earliest Sources or classical Arabic texts like Ar-Raheeq al-Makhtum. Understand his patience in adversity, his wisdom in leadership, and his boundless compassion.
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Understanding Ahlul-Bayt:
- His family, the Ahlul-Bayt, are extensions of his character. Study the lives of Sayyidah Fatimah (RA), Sayyidina Hasan (RA), Sayyidina Husayn (RA), and their descendants. Their lives exemplify steadfastness, piety, and courage.
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Salawat (Sending Blessings Upon Him):
- Regularly recite Salawat (e.g., Allahumma salli ‘ala Sayyidina Muhammad…). This practice not only increases your love for him but also spiritually connects you to his presence.
3. Integrating His Example into Your Being
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Imitating His Character:
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The Prophet (ﷺ) said:
“The best of you are those who have the best character.” (Bukhari)
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Strive to emulate his qualities: humility, forbearance, kindness, and justice. Reflect on how each of his traits can manifest in your own life.
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Living with the Quran:
- Aisha (RA) described him as “a walking Quran.” Aligning your life with the Quran’s teachings mirrors the Prophetic model.
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Loving What He Loved:
- The Prophet loved sincerity, worship, and serving humanity. He cared for the oppressed, loved children, and prioritized forgiveness. Cultivate these qualities as acts of love for him.
4. Philosophical Contemplation of His Role in Creation
- Reflect on how the Prophet (ﷺ) integrates the “sacred” and “temporal.” He was both the seal of Prophets and a man who walked among people, laughed, and wept.
- See his life as the axis mundi (spiritual pivot of the world), through which all creation turns toward Allah. His example is a bridge between the divine and the earthly.
5. Practical Steps to Internalize His Greatness
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Suhba (Good Companionship):
- Surround yourself with people who revere the Prophet (ﷺ). Their love will inspire and elevate your own.
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Consistent Dua:
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Ask Allah to grant you true love for the Prophet (ﷺ) and his family. Pray:
“O Allah, fill my heart with love for Your Beloved and his family, and make me among those who follow him sincerely.”
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Service to Humanity:
- The Prophet (ﷺ) served people tirelessly. Engage in acts of service, viewing them as reflections of his sunnah.
Final Thought: A Unified Love
The Prophet (ﷺ) is not just a figure in history; he is an eternal example and an intercessor for the Day of Judgment. To love him is to align your being with the purpose of creation: servitude to Allah. This love elevates your soul and transforms your life into a mirror of divine mercy.
The Muhammadan Reality
The Muhammadan Reality, or al-ḥaqīqah al-muḥammadiyyah, is a concept in Sufism that describes the spiritual principle of the Prophet Muhammad that existed before the creation of the world. The Muhammadan Reality is the source of existence for all creation and the spiritual “light” that other prophets and Friends of God drew from.
Here are some other ideas about the Muhammadan Reality:
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The beginning of existence
The Muhammadan Reality marks the beginning of existence and is brought to completion in the Prophet.
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The Divine Unmanifestness
The Muhammadan Reality is the Divine Unmanifestness (Butun) becoming manifestness (Dhuhur).
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The reason for being
The Muhammadan Reality is the reason for being of the entire created universe.
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The focal point
The Muhammadan Reality is the focal point of the light of lights and the site of its manifestation.
The Muhammadan Reality is not an obligatory tenet of faith, but rather knowledge that Allah discloses to some individuals.
According to William Chittick, Ibn al-ʻArabī’s concept of the “perfect man” (al-insan al-kāmil) is the human self at its ultimate state of completion and perfection. It is the human being as originally created, and is exemplified by the prophets and the great “friends” of God.
Chittick notes that the concept of the “perfect man” can be viewed from two perspectives:
- Human embodiments: The prophets and the friends of God
- Reality of perfect man: The eternal and immutable archetype of the individual perfect men
Ibn al-‘Arabi often referred to the reality of perfect man as the “Muhammadan Reality”. He believed that God’s attributes and names are manifested in the world, and that Muhammad is the most complete and perfect display of these divine attributes and names.
ياليتني كنت فردًا من صحابتهِ
أو خادمًا عنده من أصغر الخدمِ
تجود بالدمع عيني حين أذكرهُ
أما الفؤاد فللحوض العظيم ظمِي
اللهم صلِّ على قرة أعيننا محمد،
واحشرنا في زمرته، وأوردنا حوضه،
وارزقنا شفاعته، وأحيِنا على سنته،
وتوفنا على ملته.
Ya laytani kuntu fardan min ṣaḥābatihi,
Aw khādiman ‘indahu min aṣghar al-khadam,
Tajūdu bi-dam‘ ‘aynī ḥīna adhkuruhu,
Amma al-fu’ād fa lil-ḥawḍ al-‘aẓīm ẓamī,
Allahumma ṣalli ‘alā qurrat a‘yuninā Muḥammad,
Waḥshurnā fī zumratihi, wa awridnā ḥawḍahu,
Warzuqnā shafā‘atahu, wa aḥyinā ‘alā sunnatihi,
Wa tawaffanā ‘alā millatihi.Oh, how I wish I were one of his companions,
Or a servant at his side, the smallest of attendants.
My eyes overflow with tears whenever I remember him,
As for my heart, it thirsts for the great reservoir (of Al-Kawthar).
O Allah, send blessings upon the coolness of our eyes, Muhammad,
And gather us in his group, and allow us to drink from his pond.
Grant us his intercession, allow us to live by his Sunnah,
And take us from this world upon his path.
—–
اللَّهُمَّ صَلِّ عَلَى سَيِّدِنَا مُحَمَّدٍ وَعَلَى آلِهِ وَصَحْبِهِ وَسَلِّمْ وَفَرِّجْ عَنَّا بِفَضْلِ بِسْمِ اللَّهِ الرَّحْمَـٰنِ الرَّحِيمِ.
Allahumma salli ‘ala Sayyidina Muhammad wa ‘ala alihi wa sahbihi wa sallim wa farrij ‘anna bi-fadli Bismillahir-Rahmanir-Rahim
The following traditions of the Prophet supplement the foregoing teachings of the Qur’an in the following way:
- Seek knowledge “even though it be in China.”
- “The acquisition of knowledge is compulsory for every Muslim, whether male or female.”
- “The ink of the scholar is more sacred than the blood of the martyr.”
- “Seek knowledge from the cradle to the grave.”
- “God has revealed to me, ‘Whoever walks in the pursuit of knowledge I facilitate for him the way to heaven.’
- “The best form of worship is the pursuit of knowledge.”
- “Scholars should endeavor to spread knowledge and provide education to people who have been deprived of it. For, where knowledge is hidden it disappears.”
- Some one asked the Prophet ﷺ: “Who is the biggest scholar?” He replied: “He who is constantly trying to learn from others, for a scholar is ever hungry for more knowledge.”
- “Seek knowledge and wisdom, or whatever the vessel from which it flows, you will never be the loser.”
- “Contemplating deeply for one hour (with sincerity) is better than 70 years of (mechanical) worship.”
- “To listen to the words of the learned and to instill unto others the lessons of science is better than religious exercises.”
- “Acquire knowledge: it enables its possessor to distinguish right from the wrong, it lights the way to heaven; it is our friend in the desert, our society in solitude, our companion when friendless - it guides us to happiness; it sustains us in misery; it is an ornament among friends and an armor against enemies.”
1. Hadith on Excessive Laughter
📜 Narrated by Abu Huraira (RA):
“لَا تُكْثِرُوا الضَّحِكَ، فَإِنَّ كَثْرَةَ الضَّحِكِ تُـمِيتُ الْقَلْبَ"
"Do not laugh excessively, for excessive laughter kills the heart.”
(Sunan Ibn Majah 4193, Hasan hadith)
📌 Lesson:
- Laughter itself is not haram—but excessive laughter can make the heart heedless (ghaflah) and spiritually dead.
- Imam Al-Ghazali (d. 1111) in Ihya Ulum al-Din said: “A believer’s heart should not become too distracted with jokes, as it weakens spiritual awareness.”
2. Quranic Evidence on Being Mindful & Balanced
While the Quran does not prohibit laughter, it warns against being so absorbed in worldly enjoyment that it leads to heedlessness (ghaflah).
📖 Surah Al-Hadid 57:16 – Hardening of the Heart
“أَلَمْ يَأْنِ لِلَّذِينَ آمَنُوا أَن تَخْشَعَ قُلُوبُهُمْ لِذِكْرِ اللَّهِ"
"Has the time not come for those who believe that their hearts should become humble for the remembrance of Allah?”
Surah Al-Hadid 57:16
📌 Lesson:
- A heart that is always occupied with jokes and laughter can become heedless of Allah’s remembrance.
📖 Surah At-Takathur 102:1-2 – Distraction by Worldly Enjoyment
“أَلْهَىٰكُمُ ٱلتَّكَاثُرُ حَتَّىٰ زُرْتُمُ ٱلْمَقَابِرَ"
"Competition in worldly increase distracts you, until you visit the graves.”
Surah At-Takathur 102:1-2
📌 Lesson:
- Excessive worldly engagement—including too much humor—can distract from remembering death.
3. Balanced Approach: Laughter in Moderation is Allowed
a) The Prophet ﷺ Laughed, But in Moderation
📜 Narrated by Jabir ibn Samurah (RA):
“The Prophet ﷺ would remain silent for long periods and would laugh only occasionally.”
(Sunan Abi Dawood 4764)
📜 Narrated by Aisha (RA):
“I never saw the Prophet ﷺ laugh excessively to the point that his molars were visible. He would only smile.”
(Sunan At-Tirmidhi 3641, Hasan)
📌 Lesson:
- The Prophet ﷺ smiled often and laughed lightly, but he avoided excessive, loud laughter.
b) The Sahaba Also Practiced Moderation in Laughter
📜 Ibn Umar (RA) said:
“If you knew what I know, you would laugh little and weep much.”
(Sahih al-Bukhari 6486)
📌 Lesson:
- This means that a heart deeply connected to the Hereafter does not engage in excessive laughter.
4. The Spiritual Effects of Excessive Laughter
| Effect | Description |
|---|---|
| Ghaflah (Heedlessness) | Laughter can make the heart forget serious matters like death and the Hereafter. |
| Weakening of Iman | Constant joking can make a person lose focus on worship and dhikr. |
| Loss of Seriousness | Excessive humor can reduce dignity and wisdom. |
📌 Imam Al-Nawawi (d. 1277) in Riyadh As-Salihin said:
“Excessive laughter removes the light of faith from the heart.”
5. Conclusion: Is Laughter Allowed in Islam?
| Type of Laughter | Ruling | Reason |
|---|---|---|
| Smiling & Light Laughter | ✅ Permissible | The Prophet ﷺ smiled often and laughed in moderation. |
| Excessive, Loud Laughter | ❌ Makruh (disliked) | It leads to heedlessness and weakens the heart. |
| Mocking or Hurtful Laughter | ❌ Haram (forbidden) | Islam forbids mocking others. |
✅ Final Verdict:
- Laughing is not haram but should be moderate and not excessive.
- Excessive laughter causes spiritual distraction and weakens the heart.
- The Prophet ﷺ encouraged balance—joy without heedlessness.
Introduction to Muhammad ﷺ
- Who he is ontologically
- Manifestation of Divine Guidance
- Seal of Prophets
- Primordial Light (Nur Muhammad)
Life and Character of Muhammad ﷺ
- Early life in Mecca
- Revelation and Prophethood
- Migration (Hijrah)
- Life in Medina
- Major battles (Badr, Uhud, Khandaq)
- Treaty of Hudaybiyyah
- Farewell Pilgrimage
- Death and Legacy
Virtues and Attributes of Muhammad ﷺ
- Akhlaq (character)
- Mercy to creation
- Courage and Justice
- Modesty and Simplicity
- Love for Ummah
- Spiritual vision (Basirah)
The Prophet ﷺ as the Walking Quran
- Living embodiment of Revelation
- Practical Sunnah
- His sayings and actions as legal and ethical guidance
Prophet Muhammad ﷺ in Sufism
- Insan al-Kamil (Perfect Human)
- Nur Muhammadi (Primordial Light)
- Spiritual Centrality (Qutb)
- Love and Veneration
- The Muhammadan Reality (Al-Haqiqa Al-Muhammadiyya)
Criticisms and Modern Misunderstandings about Muhammad ﷺ
The Prophet ﷺ in the Quran
- Titles given to him (e.g., Nabi, Rasul, Rahmah)
- Key Verses About Him (Surah Ahzab, Surah Fath, Surah Muhammad)
Miracles (Mu’jizat) of Muhammad ﷺ
- Isra and Miraj
- Splitting of the Moon
- Quran itself as eternal miracle
- Other physical miracles
Hadith
- Collection of his sayings
- Major Hadith Compilations (Bukhari, Muslim)
- Sciences of Hadith
- Role of the Sunnah
Spiritual Relationship of the Ummah with Muhammad ﷺ
- Loving him as part of Iman
- Sending Salawat (Blessings) upon him
- Seeking Shafa’ah (Intercession)
- Following his Sunnah
Muhammad ﷺ as the Ultimate Role Model (Uswatun Hasanah)
- For Leaders
- For Families
- For Communities
- For the Individual seeking Allah
Philosophical and Ontological Reflections on Muhammad ﷺ
- Cosmological Centrality of his Being
- Muhammadan Archetype in Reality
- The Bridge between Khalq (Creation) and Haqq (Truth)
Muhammad ﷺ and the End Times (Akhirah)
- His descriptions of Qiyamah
- His role in intercession (Shafa’ah)
- His Haud (Pond) on the Day of Judgement