Articles of faith:

There are six pillars of Faith in Islam:

1. Belief in Allah (God),
2. Belief in His Angels,
3. Belief in His Books,
4. Belief in His Messengers,
5. Belief in the Last Day, and:
6. Belief in (Qadhaa' and Qadr).
1- Belief in Allah:
This article means to believe that Allah is the One God, to whom worship is due; He
is the Supreme Being who exists independently of everything else. He is the sole
Creator of the Universe, the Maker of the Heaven and Earth. According to Islam, no
event occurs in this Universe without God’s knowledge and implicit consent. He is
the ultimate source of every action and happening, animate or inanimate. God
created not only the galaxies and stars, but also the life-form on this earth and
elsewhere. He is the Nourisher and Sustainer of all creation; He is their Lord He is
Unique in His Names and Attributes.
As Allah says in Qur’an
Say, "He is Allah, [who is] One. Allah, the Eternal Refuge. He neither begets nor is
born. Nor is there to Him any equivalent."
The Qur’an informs us that an acknowledgement of the providence of the Almighty
is found innately in man’s nature. Qur’an says that this testimony of man’s inner-
self is so undeniable that as far as the providence of God is considered, man will be
held accountable before God merely on the basis of this testimony. Besides this
innate guidance, man has also been equipped with the ability of deriving
conclusions from what he hears, sees and feels – conclusions which are actually
beyond these faculties. A simple example to illustrate this is the law of gravitation.
An apple falls on the ground. When a stone is to be lifted from ground, strength
must be exerted. It is difficult to ascend stairs than to descend them. The moon and

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the stars move in the skies. Man has been witnessing all these phenomena for
centuries until it was Newton (d. 1727 AD) who discovered that they are a result of
the law of gravitation. This law itself cannot be observed; however, it is accepted
as a scientific reality in the whole world. The reason for this is that all theories and
known facts are in harmony with it. All observable realities are explained by this
law, and as yet no other law is able to explain various phenomena as it has done.
This process obviously is the derivation of the tangible from the intangible. When
a person makes use of this ability of his and studies the universe which stretches
around him, then this study of his also vouches for this very reality found in his
inner-self.
Thus he sees that everything of this world is a miraculous manifestation of
creativity; everything has deep meaningfulness; it has been created with great
diligence and thoroughness; there exists amazing wisdom, planning, usefulness and
order; there are found superb mathematical and geometrical realities whose only
justification is the fact that they have a Creator and this Creator is not an
uncontrolled and unrestrained being. On the contrary, He has an unfathomable
mind. This is because if power does not emanate from a wise and all-knowing being,
then it should be mere tyranny; the truth of the matter is that this is not so: this
expression of power and strength has aptness about it; it is also very harmonious
and is very advantageous and produces great marvels which cannot be produced
by an uncontrolled and unrestrained force.
This is an indisputable reality; without accepting it, in no way can the intellectual
thirst of a person be quenched. Consequently, the Qur’an has asserted that belief
in God is the light of the heavens and the earth. It lights up the heart of a person,
and in its absence this world is bleak and murky, meaningless and purposeless.
Dealings and Practices:
1. The Almighty has created each person with a noble nature and has blessed
him with the ability to discriminate good from evil and has given him the
freedom to choose whichever of them he wants to. After that, his becoming
a good or a bad person is dependent on his attitude and on the Almighty’s
grace. If he tries to adhere to virtue, the Almighty’s grace impels him to virtue
and if he adopts evil, the Almighty, if He wants to, leaves him to tread the
path of evil.

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2. The eternal and all embracing knowledge of the Almighty does not negate
any of the practices and laws set by Him. Undoubtedly, He knows from the
very beginning whether a person will adopt the right path or go astray;
however, besides this, He also knows that a person will adopt or reject the
right path in accordance with the law of guidance prescribed by Him.
3. God has created this world for trial and test. Every single person on this earth
faces these trials and as such His practice of putting mankind through trials
is a universal phenomenon. Whatever is ingrained in human nature comes
to surface because of these trials; the secrets of the inner personality of a
person are revealed through these very trials and the levels attained by a
person in his ideologies and in his deeds are ascertained through these very
trials. The Qur’an says that life and death have been created for the very
purpose of judging that who among mankind adopts a rebellious attitude
towards his Creator and who leads a life according to the liking of his Creator.
No doubt, the Almighty has knowledge of everything; however, He has set
the practice for Himself that He does not merely reward and punish people
on the basis of His knowledge; on the contrary, He does so on the basis of
their deeds.
4. Issues on which the Almighty will hold a person accountable are those in
which he has the freedom to choose and exercise his free will. People who
do not have this freedom will not be held accountable by Him. This freedom
to exercise one’s will has been granted by the Almighty and not something
which a person possesses. Thus a person exercises his will while remaining
subservient to the will of God. The Almighty, on the basis of His own will and
wisdom, may not allow man to achieve what he intends; however, because
of some reason which only His wisdom can encompass, if He does not allow
a virtuous intention of a person to materialize, He does not deprive him of
its reward; similarly, if He does not allow evil intent to materialize, then this
does not mean that He will necessarily acquit a person in the Hereafter.
5. In the Hereafter, reward and punishment is a certain reality; however, it is
evident from the Qur’an that at times this reward and punishment also takes
place in this world. This lesser judgement is a prelude to the greater
judgement which will take place in the Hereafter. The various forms of this
reward and punishment which the Almighty has spelled out in the Qur’an.

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2 - Belief in His Angels:
Allah has created the angels from light. They are honorable slaves of Allah; they
obey Him and execute His Commands; Allah describes them by saying: "…They do
not disobey Allah in what He commands them but do what they are commanded."
[Quran: 66:6]
Allah created them to worship Him, and only Allah knows how many they are in
number. Among them are:
- Jibreel (Gabriel) who is charged with delivering Divine revelations to the Prophets
and Messengers of Allah,
- Meekaa'eel (Michael) who is charged with sending the rain,
- Israfil (Raphael), who will blow trumpet in the end time. Therefore Israfil is
responsible for signaling the coming of Qiyamah (Judgment Day) by blowing a horn.
- Azrail (also known as Malak al-maut). He is responsible for parting the soul from
the body of the dead.
The responsibilities of the angels which the Almighty has mentioned in the Qur’an
are the following:

1. They implement the directives of God among His creation:

)4:97(‫مِن كُ ِل أَ ْم ٍر‬ ُ ‫تَن ََّز ُل ا ْل َم ََلئِ َكةُ َوالرو‬

ْ ‫ح فِي َها بِإِ ْذ ِن َربِ ِه ْم‬
In that [night], descend the angels and the Spirit by the permission of their Lord
with commands in all affairs)97:4( .

2. Just as they descend with the directives of God, they also ascend upwards to be
in the presence of God:

[Date] 4
 )4:70( ‫سنَ ٍة‬ َ ‫ارهُ َخ ْم ِسيْنَ أَ ْل‬
َ ‫ف‬ ُ ‫ج ا ْل َم ََلئِ َكةُ َوالرو‬
ُ ‫ح إِ ِل ْي ِه فِي يَ ْو ٍم َكانَ مِ ْق َد‬ ُ ‫تَ ْع ُر‬
The angels and the Spirit ascend towards Him in a Day the measure of which
[according to your calculation] is fifty thousand years)70:4( .

3. They reveal the messages of God to His prophets:

ِ ُ‫ال أَنَا ْ فَاتَّق‬

)2:16( ‫ون‬ َ ُ‫مِن ِعبَا ِد ِه أَ ْن أَنذ ُِرواْ أَنَّه‬
َّ ِ‫ال إِلَـهَ إ‬ َ ‫مِن أَ ْم ِر ِه‬
ْ ‫علَى َمن يَشَاء‬ ْ ‫وح‬ِ ‫يُن َِز ُل ا ْل َمآلئِ َكةَ بِا ْلر‬
He sends down the angels with the revelation of His directive to those among His
servants whom He chooses to warn people: “There is no god but Me: therefore fear
Me)16:2( ”.

It is evident from the Qur’an that it is generally Gabriel who brings down the
revelations. He occupies the highest status among the angels and is the most
favoured one as well. He can directly access the Almighty, and no one can come
between him and the Almighty. The Qur’an has also called him powerful,
trustworthy and one who is obeyed. This means that he is fully capable and able to
carry out all responsibilities entrusted to him. Hence, there is no possibility that any
other power or evil spirit influence or over-awe him or convince him to betray God
or that he himself mix up or make mistakes in the revelations given to him. He has
been safeguarded from all these shortcomings by the Almighty. The Qur’an says:

‫سي ِْن أَ ْو أَ ْدنَى فَأ َ ْو َحى إِلَى‬

َ ‫اب قَ ْو‬ ِ ُ‫شدِي ُد ا ْلقُ َوى ذُو مِ َّرةٍ فَا ْست ََوى َوه َُو بِ ْاْلُف‬
َ َ‫ق ْاْلَ ْعلَى ث ُ َّم َدنَا فَتَ َدلَّى فَ َكانَ ق‬ َ ُ‫علَّ َمه‬
َ
َ
)10-5 :53( ‫ع ْب ِد ِه َما أ ْو َحى‬ َ
He is taught by one who is powerful and mighty. He stood on the uppermost
horizon; then, drawing near, he came down within two bows’ length or even closer,
and revealed to his servant that which he revealed)10-53:5( .

4. They write down and preserve the words and deeds of human beings:

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 َ‫علَ ْيكُ ْم لَ َحافِظِين‬
َ ‫َو ِإ َّن‬
َ‫ك َِرا ًما كَاتِبِين يَ ْعلَ ُمونَ َما تَ ْفعَلُون‬
Whereas appointed over you are guardians, noble scribes. They know what you do .
)12-82:10(

5. They descend with glad tidings and punishment for people:

َ ‫سَلَ ٌم فَ َما لَبِثَ أَن َجاء بِعِجْ ٍل َحنِي ٍذ فَلَ َّما َرأَى أَ ْي ِديَ ُه ْم‬
‫ال‬ َ ْ‫ِيم بِا ْلبُـ ْش َرى قَالُوا‬
َ ‫سَلَ ًما قَا َل‬ َ ‫َولَقَ ْد َجاءتْ ُرسُلُنَا إِب َْراه‬
)70-69 :11( ٍ‫َف ِإنَّا أ ُ ْر ِس ْلنَا ِإلَى قَ ْو ِم لُوط‬ ْ ‫ال تَخ‬ َ ْ‫س مِ ْن ُه ْم خِ يفَةً قَالُوا‬َ ‫َص ُل ِإلَ ْي ِه نَك َِرهُ ْم َوأَ ْو َج‬
ِ ‫ت‬
And our messengers came to Abraham with glad tidings. They said: “Peace be to
you!” Abraham answered: “Peace be to you too!” Soon he brought them a roasted
calf [to serve them]. But when he saw their hands being withheld from it, he felt
strange and a little afraid of them. They said: “Have no fear; we have been sent
forth to the people of Lot [to mete out punishment to them] )70-11:69( ”.

Another thing which is incidentally evident from the above verses is that angels can
assume the form of human beings and in spite of this do not require food for their
sustenance and are free from such wants.

6. They remain busy in glorifying and exalting the Lord and pray to Him for the
forgiveness of those who inhabit the earth:

)5:42( ‫الرحِ ي ُم‬ ُ ُ‫َّللا ه َُو ا ْلغَف‬

َّ ‫ور‬ َ َّ ‫ضأ َ َال إِ َّن‬ َ ُ‫َوا ْل َم ََلئِ َكةُ ي‬
ِ ‫سبِحُونَ بِ َح ْم ِد َربِ ِه ْم َويَ ْستَ ْغف ُِرونَ ِل َمن فِي ْاْلَ ْر‬
And the angels give glory to their Lord, celebrating His praises and seek forgiveness
[from Him] for those on earth. Pay heed! Surely it is God Who is the Forgiving One,
the Merciful)42:5( .

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7. They claim the souls of people:

)11:32( َ‫ت الَّذِي ُو ِك َل ِبكُ ْم ث ُ َّم ِإلَى َر ِبكُ ْم ت ُ ْر َجعُون‬

ِ ‫قُلْ يَت ََوفَّاكُم َّملَكُ ا ْل َم ْو‬
Say: “The angel of death in charge of you will claim your souls. Then to your Lord
shall you be returned)32:11( ”.

8. They are the companions of the faithful both in this world and in the Hereafter
and give them glad tidings of Paradise at their death:

‫علَ ْي ِه ُم ا ْل َم ََلئِ َكةُ أَ َّال تَخَافُوا َو َال تَحْ زَ نُوا َوأَ ْبش ُِروا بِا ْل َجنَّ ِة الَّتِي كُنت ُ ْم‬ ُ َّ ‫ِإ َّن الَّذِينَ قَالُوا َربنَا‬
َ ‫َّللا ث ُ َّم ا ْستَقَا ُموا تَتَن ََّز ُل‬
:41( َ‫سكُ ْم َولَكُ ْم فِي َها َما تَ َّدعُون‬ ُ ُ‫عدُونَ نَحْ ُن أَ ْو ِل َيا ُؤكُ ْم فِي ا ْل َح َيا ِة الد ْن َيا َوفِي ْاْلخِ َر ِة َولَكُ ْم فِي َها َما تَ ْشتَ ِهي أَنف‬ َ ‫تُو‬
)31-30
As for those who said: “Our Lord is God,” and remained steadfast on this, angels
will descend to them [with the glad tidings]: “Fear not and grieve not and accept
the glad tidings of the Paradise you used to be promised of. We were your
companions in this world and [now] we are also your companions in the Hereafter.
And here you shall be given everything you desire and everything that you ask for ”.
)31-41:30(

9. In the Hereafter, they shall be in the presence of God and shall be carrying His
throne:

َ ُ‫مِن َح ْو ِل ا ْلعَ ْر ِش ي‬
)75:39( ‫سبِحُونَ بِ َح ْم ِد َربِ ِه ْم‬ ْ َ‫َوت ََرى ا ْل َم ََلئِ َكةَ َحافِين‬
And you shall see the angels encircling the throne, glorifying and celebrating the
praises of their Lord)39:75( .

)17 :69(ٌ‫ش َربِكَ فَ ْوقَ ُه ْم يَ ْو َمئِ ٍذ ثَ َمانِيَة‬ َ ‫علَى أَ ْر َجائِ َها َويَحْ مِ ُل‬
َ ‫ع ْر‬ َ ُ‫َوا ْل َملَك‬

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And the angels will be at its borders and eight of them will on that Day bear the
throne of your Lord over them)69:17( .

10. They shall be in charge of Hell:

)6:66( َ‫َّللا َما أَ َم َرهُ ْم َويَ ْفعَلُونَ َما يُؤْ َم ُرون‬ ُ ‫علَ ْي َها َم ََلئِ َكةٌ غ ََِلظٌ ِش َدا ٌد َال يَ ْع‬
َ َّ َ‫صون‬ َ
It [–Hell–] will be in the charge of stern and mighty angels who never disobey what
God commands them and do exactly as they are directed )66:6( .

It is implicitly evident from the Qur’an that the angels shall also be in charge of
Paradise and its affairs.
Besides referring to these obligations and responsibilities, the Qur’an has at several
places negated the various erroneous concepts people had formed about them.
Consequently, it was clarified that angels are not the daughters of God the way
these foolish deem them to be; in fact, the angels are the near ones of God. They
have attained this nearness not because they are able to have their way with God
by influencing or cajoling Him but because they conform to every standard of
serving and obeying Him. They cannot even take the initiative in conversing with
Him unless He allows them to – what to speak of having their way with Him in such
a manner. Then whatever they are asked, they reply with all due respect and always
speak the truth. They can neither intercede for someone nor take any step on their
own; on the contrary, they always await the directives of God and tremble with His
fear:

‫الرحْ َم ُن َولَدًا سُ ْب َحانَهُ بَلْ ِعبَا ٌد م ْك َر ُمونَ َال يَ ْسبِقُونَهُ بِا ْلقَ ْو ِل َوهُم بِأ َ ْم ِر ِه يَ ْع َملُونَ يَ ْعلَ ُم َما بَيْنَ أَ ْيدِي ِه ْم‬َّ َ‫قَالُوا ات َّ َخذ‬
َ‫ضى َوهُم م ِْن َخ ْش َيتِ ِه ُم ْش ِفقُونَ َو َمن َيقُلْ مِ ْن ُه ْم ِإنِي ِإلَهٌ مِن دُونِ ِه فَذَلِك‬ َ َ‫ارت‬ْ ‫َو َما َخ ْلفَ ُه ْم َو َال َي ْشفَ ُعونَ ِإ َّال ِل َم ِن‬
)29-26 :21( َ‫ظالِمِ ين‬ َّ ‫نَجْ ِزي ِه َج َهنَّ َم َكذَلِكَ نَجْ ِزي ال‬

They say: “The Merciful has children.” [Certainly not] He is above this! In fact [these
angels] are but His honoured servants. They never take the initiative in speaking to
Him and in all circumstances obey His command. He knows everything what is

[Date] 8
before them and what is behind them and they do not intercede for anyone save
those whom He accepts, and tremble in awe of Him. And whoever of them says: “I
am also a god besides God,” So We shall punish Him with Hell. Thus do We reward
the wrongdoers)29-21:26( .

3 - Belief in His Books:

Belief in His Books is believing that Allah the Exalted did in reality reveal Books to
His Messengers to convey them to their people. Those Books comprise the Speech
of Allah. These were doubtlessly pure at the point of revelation, and whenever a
Book or Scripture was revealed, it abrogated the preceding one. The known Divine
Scriptures are:
i. The Torah
The Torah was revealed to Moses (sws). It is generally thought to be composed of
five books which are found at the beginning of the Bible and which are called the
Pentateuch. They are: Genesis, Exodus, Leviticus, Numbers and Deuteronomy. A
deep deliberation on these books shows that the content of the first four books is
historical narration in which the Torah is found in the chronological order, and in
Deuteronomy the Torah has been arranged in the form of a book in the same
manner as the Qur’an was. In its present shape, it was probably compiled in the
fifth century BC. However, the way the Prophet Jesus (sws) has referred to it, one
can say that it has his corroboration to some extent. The Hebrew text of the Torah
which is now found in manuscripts and published form is called the Massoretic
Text. It is generally accepted that besides this text there were other variants also in
ancient times and at places there were important differences between them. The
Samaritan Pentateuchand specially the oldest version of the Torah from the Greek
Septuagint show evidence of these differences.
The guidance of God provided by the prophets to mankind has two categories: the
shari‘ah (the law) and the hikmah (the wisdom). It is the shari‘ah which constitutes
the major portion of the Torah and thus it is named so on this basis.
ii. The Psalms

[Date] 9
The Psalms is the name of the book revealed to David (sws). It is a collection of
hymns which are called Psalms. The Book of Psalms now found in the Bible has five
books and one hundred and fifty Psalms. Although psalms attributed to other
people have also found their way in this collection, but a discerning mind can feel
the grandeur of a divine discourse in hymns about which it has been specified that
they are from David (sws). Like the Gospel, it is the hikmah which constitutes the
Psalms and the Qur’an corroborates it as a book revealed by God.
iii. The Gospel
The Gospel was revealed to Jesus (sws). One of primary objectives of his advent
was to give glad tidings of the last Prophet. The word “Gospel” means “good news”
and on this very basis it has been named so. As has been the case of divine
scriptures, it too was revealed piecemeal keeping in view the needs of preaching
and propagation. Before it could be compiled in the form of a Book, Jesus (sws) was
lifted from this earth because of the rebellious and arrogant behaviour of his
people. Thus it is not an arranged Book but independent orations and speeches
which have reached later generations through oral tradition and written
memorandums. Many years later, when people started to compile the biography
of Jesus (sws) in the form of booklets, these orations were appropriately inserted
at various places. These booklets are called the Gospels. In the early days of
Christianity, they were present in large number. In 382 AD, the leaders of the
Christian church under Pope Damasus selected four of them and abandoned the
others and regarded them to be apocryphal. In the Bible, we find the four Gospels
according to Matthew, Mark, Luke and John. They were originally written in Greek
whereas the language of Jesus (sws) was Aramaic and he delivered his speeches
and sermons in this language. The authors of these Gospels converted to
Christianity much later than Jesus (sws) and none of these was written before 70
AD and the Gospel according to John was perhaps written a century after Jesus
(sws) in the city of Epheus in Asia minor. In spite of this, the sermons, parables and
speeches that are found in these Gospels are so conspicuous in divine grandeur
that any person aware of the style of divine literature cannot deny them. Thus it
can safely be said that a greater part of the Gospel in which the Qur’an asks us to
profess faith is preserved in these biographical booklets.
iv. The Qur’an

[Date] 10
This was revealed to Muhammad (sws), the last Prophet of God. It is regarded as
the mizan (scale that tells good from evil) and the furqan (distinguisher between
good and evil) by the Almighty in the Qur’an itself (42:17; 25:1) and a muhayminon
the previous scriptures. The word muhaymin is an adjective formed from the
words ‫علَى َكذَا‬
َ ‫ َه ْي َمنَ فُالَ ٌن‬which means “a guardian” and “a protector”.It means that
the Qur’an is the real authentic and trustworthy version of the Book of God. Thus,
in matters of religion, everything accepted or rejected shall be decided under the
guidance of the light provided by it.
The Prophet (sws) presented it to his people and from them it was transferred
through the consensus and through the verbal and written perpetuation of the
Muslims. Consequently, in divine literature, this is the only Book about which it can
be said with full certainty that it is present with us in its original form, shape,
language and arrangement without the slightest bit of change. The way it has been
transmitted through tawatur (perpetuation) is a miracle in itself because this is the
only Book in this world which even at this time can be read out verbatim from its
beginning to the end by thousands who have memorized it. History tells us that in
the last fourteen hundred years this mode of transmission has not ceased for a
single day. It is evident from this that it is the Almighty Who has made
arrangements to protect the Qur’an.
Qur’an is a miracle with regard to its eloquent selection of words and the meanings
they convey. And so distinct is it in this aspect to other discourses that they cannot
match it. So much so, the words of the Prophet (sws) himself – who was the
recipient of the Qur’an and the most eloquent among everyone – could not rival it.
Thus there is no possibility that any extraneous addition be made into it.
Consequently, works of people who have dared to answer thechallenge of the
Qur’an to bring something similar to it are preserved in history and literature. If a
person compares them with the Qur’an, he will notice the same difference
between them as between a pearl and a pebble. In this manner, it is as if the doors
to any adulteration from the rear too (‫ )مِ ْن َخ ْل ِف ِه‬have been closed.

4 - Belief in His Messengers:

[Date] 11
Muslims attest that Allah did send Messengers to every nation inviting them to
worship Him Alone. This belief also entails denouncing all gods that are worshipped
besides Allah or instead of Him, and that all Messengers were truthful and
discharged their duty in the best manner. Allah sent many messengers, and only
Allah knows how many. It is incumbent upon all Muslims to believe in all the
Prophets and Messengers. He who denies one of them denies all. The first Prophet
that Allah had sent to mankind was Adam A.S, and the last one was Muhammad
sallallaahu `alayhi wa sallam. Allah says :{And We certainly sent into every nation
a messenger.
Allah’s Communication with His Prophets:
Prophethood is the selection of an individual for the purpose of communication
with the Almighty. The Qur’an has informed man that he has been blessed with this
honour in two ways:
Firstly, communication from behind a veil. In this case, a person hears a voice but
does not see who is conversing with him. God spoke to Moses (sws) in this way. He
started to hear a voice from a tree in the valley of the mount Sinai but there was
no one he could see.[1]
Secondly, through wahi. This word is used for revealing something in the heart of
someone. This again has two forms: firstly, God directly reveals His message to the
heart of a prophet; secondly, He sends an angel and this angel reveals something
to the heart of a prophet on behalf of the Almighty. This phenomenon can occur
both when a prophet is awake and in a vision while he is asleep. In case of a vision,
whatever is communicated is at times in symbolic form. The way revelations would
come to Muhammad (sws) is described in various Hadith narratives. It is evident
from them that in its most intense form, the sound of a ringing bell would precede
the process of revelation. Such was the intensity of the whole process that he
would be drenched with sweat even in the coldest of weather.
Need for Prophets:
Firstly, for completion of guidance. This means that man be reminded of whatever
is ingrained in his nature in concise form and of whatever he has known eternally
and all its details be specified for him. In certain verses, the Qur’an has regarded
this to be a completion of divine favour:

[Date] 12
 َ ‫الزكَاةِ َوكَانُ ْوا لَنَا‬
)73:21( َ‫عابِ ِديْن‬ َّ ‫ص ََلةِ َوإِ ْيتَآء‬ ِ ‫َو َجعَ ْلنَاهُ ْم أَئِ َّمةً يَ ْهد ُْونَ بِأ َ ْم ِرنَا َوأَ ْو َح ْينَا إِلَ ْي ِه ْم فِ ْع َل ا ْل َخي َْرا‬
َ َ‫ت َوإِق‬
َّ ‫ام ال‬
And We made these [prophets] leaders to give guidance at Our behest, and
revealed to them to do pious deeds, show diligence in the prayer and give zakah .
And they worshipped none but Ourself)21:73( .

Secondly, for itmam al-hujjah. This means to awaken man from his slumber of
unawareness and after providing the testimony of his intellect and knowledge
provide another testimony through these prophets to such an extent that no one
is left with any excuse to deny the truth:

‫علَى‬
َ ‫ش ِه ْدنَا‬ َ َ‫اإل ْن ِس أَلَ ْم َيأْتِكُ ْم ُرسُ ٌل مِنكُ ْم َيقُص ْون‬
َ ْ‫علَ ْيكُ ْم آ َياتِ ْي َويُ ْنذ ُِر ْونَكُ ْم ِلقَاء َي ْومِ كُ ْم هَـذَا قَالُوا‬ ِ ‫َيا َم ْعش ََر ا ْل ِج ِن َو‬
‫علَى أَنفُ ِس ِه ْم أَنَّ ُه ْم كَانُواْ كَاف ِِريْنَ ذَلِكَ أَن لَّ ْم يَكُ ْن َّربكَ ُم ْهلِكَ ا ْلقُ َرى بِظُ ْل ٍم‬
َ ْ‫ش ِهدُوا‬َ ‫أَ ْنفُ ِسنَا َوغ ََّرتْ ُه ُم ا ْل َحيَاة ُ الد ْنيَا َو‬
)131-130 :6( َ‫َوأَ ْهلُ َها غَافِلُ ْون‬
“O Jinn and men! Did there not come to you prophets from among you who
proclaimed to you My revelations and warned you of [your] meeting with this day?”
They will reply: “We bear witness against our own selves” – And indeed, the life of
this world deceived them and they testified against themselves that they were
disbelievers – this was because your Lord does not destroy cities because of their
oppression if their inhabitants are not aware of the truth)131-6:130( .
Identifying the Prophet:
1. A prophet generally comes in accordance with the prediction of the prophet
who precedes him and comes as a fulfilment of this prediction. Viewed thus,
he is not an un-introduced personality. People are familiar with him and also
await him. It is known from the Qur’an (3:39) that the Prophet John (sws)
foretold the coming of Jesus (sws) all over Jerusalem. It is evident from the
Qur’an (7:157) that the predictions of the advent of Muhammad (sws) are
mentioned both in the Old and the New Testaments.
2. Whatever a prophet presents as the word and message of God is without any
contradiction and inconsistency. Even the most ultimate of geniuses of this
world like Socrates and Aristotle, Kant and Einstein, Ghalib and Iqbal, al-Razi

[Date] 13
 and al-Zamakhshari cannot make such a claim about the works they have
produced.
3. A prophet is blessed with miracles from God. The Qur’an has specified that
one of the reasons for which extra-ordinary miracles were given to Jesus
(sws) and Moses (sws) was to authenticate them as Messengers of God. No
one can reject these miracles by pronouncing them as magic or trickery. The
reason for this is that the reality behind such things is very much known to
those adept in such disciplines and they too are compelled to acknowledge
such miracles. The miracle given to Prophet Muhammad (sws) to validate his
prophethood is the Qur’an. When those who are aware of the stylistic
features of the Arabic language and of its literary tradition and also have a
literary appreciation of the language read the Qur’an, they clearly feel that
this could not have been produced by human beings. Thus, at more than one
instance, it has challenged its addressees who do not regard it to be of divine
origin and regard it to be a fabrication of Muhammad (sws) to produce just
a single surah that can match the majestic style of the Qur’an. If, as they say,
a person from their people can do such a thing without any literary
background, then they too should have no problem in doing this. This Book
of God is still with us. Fourteen centuries have passed ever since it was
revealed. During this period, our world has undergone tremendous changes.
Many ideologies and thoughts were presented by man only to be rejected by
him later. Theories regarding man’s being and those regarding the universe
around him were put forth every now and then. Each underwent a process
of acceptance or rejection in various periods of time. His intellectual journey
took him through various paths and destinations; however, this Book of God
is the only book which is as unassailable and sound today as it was fourteen
centuries ago regarding the various facts it presents and which have
remained under academic discussion in the past two centuries. Knowledge
and intellect helplessly acknowledged its superiority at that time the way
they do today. Every statement it has given has stood the test of time. The
world, in spite of its astounding scientific and academic discoveries, has
failed to present a better alternative to the views it presents:
4. The Almighty informs a prophet of certain unknown things which are
impossible to come into the knowledge of any other human being. One
example of this is the predictions made by divine revelations which were

[Date] 14
 fulfilled to the utmost. Some of these predictions are mentioned in the
Qur’an and some in the Hadith narratives. Every student of the Qur’an is
aware of the predictions regarding the supremacy of the Prophet
Muhammad (sws) in Arabia, the conquest of Makkah and the people
entering the folds of Islam in multitudes. Another great prediction made by
the Qur’an was the victory of the Romans after being defeated by the
Persians.
5. Prophets who are also designated as messengers (rusul) are a symbol of
divine justice in this world and decide the fate of their people in this very
world. The details of this premise are that if these messengers abide by their
covenant with God, they are rewarded in this world and if they deviate from
it, they are punished in this world. The result is that the very existence of
these messengers becomes a sign of God and it is as if they witness God
walking with these messengers on earth and administering justice.
5 - Belief in the Last Day:
Muslims attest to the truth of everything Allah or His Messenger sallallaahu `alayhi
wa sallam ( may Allah exalt his mention ) said about death. Allah has not created
His creation in vain. He created men and jinn to worship Him and promised paradise
as a reward to those who obey Him and His Messengers, and promised Hellfire to
those who disobey Him or His Messengers. He has set a certain period for the whole
universe, whose end will be the Final Hour. During the Final Hour, humans will be
questioned about their deeds in this world. Those deeds will be weighed for them.
One whose good deeds overweigh his evil deeds will prosper, while him whose bad
deeds outweigh his good ones will be condemned to Hellfire - unless he died in the
state of Islam. Then, Allah would either forgive him or punish him, and eventually
he would enter paradise. Islam is the precondition for the acceptance of any good
deed.
The Description of Paradise:
Paradise, or Jannah in Arabic, is the abode that Allah has prepared for believers. It
holds means of everlasting bliss that no eyes have ever seen, no ears have heard of
and no human has imagined. In it are pure female mates, rivers of milk, rivers of
wine, rivers of pure honey and every kind of delicious fruit and meat. Its residents
will not experience exhaustion, boredom or death.

[Date] 15
The Description of Hell:
Hellfire is the abode that Allah has prepared for the infidels who deny Him and His
Messengers. Its food is intolerantly bitter, and its drink is the pus exuding from the
skins of its inmates. Its depth is unfathomable. The infidels and the hypocrites will
live in it forever.
6 - Belief in the Divine Preordainment and Divine Decrees (Qadhaa' and Qadr):
Doom (Qadhaa') is the general Decree of Allah that every human shall die, whereas
a Divine Decree (Qadr) is a particular Decree of Allah or the execution of Qadhaa',
that a certain person is to die at a particular time and place. Hence, believing in this
article entails believing that Allah has created everything and has foreordained its
proper measure.
The Facets of Qadr:
1. Allah is well acquainted with everything taking place, and His Knowledge
encompasses everything.
2. Allah has pre-assigned portions of everything in the Preserved Tablet.
3. Nothing takes place in the heavens or on the earth without the Will of Allah and
His Wish. Whatever Allah wills, takes place and whatever He does not will, does
not take place.
4. Allah is the Creator of all things. There is no other creator beside Him.

Finality of Prophethood and its impact:

For centuries, prophets continued to come in every nation. The purpose of their
advent was to communicate the truth to such an extent before their addressees
that they are left with no excuse to reject it. When the arrangement of this
conclusive communication of the truth became possible at the global level by the
manifestation of God’s reward and punishment in this world, the process of
prophethood was terminated forever. It began with Adam (sws) until the time
came when in one branch of the descendants of Abraham (sws), the Ishmaelites,
the Prophet Muhammad (sws) arrived and the Qur’an declared that he was the
final Prophet and after him there would be no prophet or messenger. Although this

[Date] 16
was evident from the predictions of various prophets but it was mentioned in the
Qur’an at the instance when the Almighty asked the Prophet (sws) to marry the
divorced wife of Zayd ibn al-Harithah (rta). This directive was given to reform an
evil custom of the jahiliyyah period regarding adopted children. Consequently, it
was said that since he is the last Prophet, it is essential that this evil custom be set
right through him. Had there been another prophet after him, the Almighty could
possibly have delayed this matter. Since this was not to be the case, the Prophet
Muhammad (sws) had to fulfil this responsibility:
‫علِي ًما‬ َ ‫َّللا بِكُ ِل‬
َ ٍ‫ش ْيء‬ ِ َّ ‫( َما َكانَ ُم َح َّم ٌد أَبَا أَ َح ٍد مِن ِر َجا ِلكُ ْم َولَكِن َّرسُو َل‬40:33)
ُ َّ َ‫َّللا َوخَات ََم النَّبِيِينَ َو َكان‬
Muhammadis the father of no man among you but he is the Prophet of God and
the seal of the prophets and God has knowledge of all things. (33:40)
One expression used in this verse is َ‫( خَات ََم النَّبِيِين‬khatam al-nabiyyin). The word ‫خَات ََم‬
(khatam) in Arabic means “a seal”. The Prophet (sws) is called َ‫( خَات ََم النَّ ِب ِيين‬the seal of
the prophets) in this verse. When this word is used the way it is here, it always
means to close and seal something. Here too it means that through Prophet
Muhammad (sws), the institution of prophethood has been sealed. There is now
no possibility of the advent of any further prophet or messenger.
No doubt a seal is also used to testify to something. Linguistic principles dictate that
here this word cannot in any way be used in this meaning. However, if someone
insists that the word has been used in this meaning and if for the sake of discussion
we accept this view, then too the result would be no different. In this case, the
verse would mean that without his testimony, no one’s prophethood can be
accepted. No doubt that we profess faith in prophets prior to Muhammad (sws)
because of his own testimony about them, and this is also a reality that he has
neither foretold the advent of any prophet after him nor given such a testimony. In
fact, he has repeatedly declared in clear and explicit words that he himself is the
last of the prophets. Furthermore, he has also made it clear that not only the rank
and position of prophethood have been terminated, its essence has also been
terminated. Thus no possibility remains for a person to receive divine revelations
or visions or to converse and come in contact with God. After the termination of
the institution of prophethood, all these things have ended too.
Following are the sayings of the Prophet (sws) in this regard:

[Date] 17
‫سيَكُو ُن ُخلَفَا ُء‬ ٌّ ِ‫كانت بَنُو إِس َْرائِي َل تَسُوسُ ُه ْم ْاْلَ ْنبِيَا ُء كُلَّ َما َهلَكَ نَب‬
ٌّ ِ‫ي َخلَفَهُ نَب‬
َّ ِ‫ي َوإِنَّهُ َال نَب‬
َ ‫ي بَ ْعدِي َو‬
Leaders of the Israelites were their prophets. When one prophet would pass away,
another would succeed him. But there willbe no prophet after me; there will only
be successors.
‫ض َع َلبِنَ ٍة من زَ ا ِويَ ٍة فَ َج َع َل الناس‬ ِ ‫سنَهُ َوأَجْ َملَهُ إال َم ْو‬
َ ْ‫ِإ َّن َمثَلِي َو َمثَ َل ْاْلَ ْنبِيَاءِ من قَ ْبلِي َك َمثَ ِل َر ُج ٍل بَنَى بَ ْيتًا فَأَح‬
َ‫ض َعتْ هذه اللَّ ِبنَةُ قال فَأَنَا اللَّ ِبنَةُ وأنا خَاتِ ُم النَّ ِب ِيين‬ ِ ‫َيطُوفُونَ ِب ِه َو َي ْع َجبُونَ له َو َيقُولُونَ ه َََّل ُو‬
I and the prophets before me can be likened to a person who constructed a
beautiful building but in a corner there was a gap for a brick. People would roam
around this building and express their wonder on it and would ask: “Why was this
brick not placed at its place.” He said: “I am that brick and I am the seal of the
prophets.”
َّ ‫لم يَبْقَ من النب َُّوةِ إال ا ْل ُمبَش َِراتُ قالوا وما ا ْل ُمبَش َِراتُ قال الرؤْ يَا ال‬
ُ‫صا ِل َحة‬

“Nothing remains of prophethood except for things which give glad tidings.” They
asked: “What are these?” He replied: “Good dreams.”

Impact of Tauheed:
Let us study effects which the belief in La ilaha illallah brings forth upon the life of
a man and see why he should always be a success in life, here and in the hereafter.
1. Broad-minded outlook:
A believer in this Kalima can never be narrow-minded or shriveled in outlook. He
believes in a God who is Creator of the heavens and the earth, the Master of the
East and the West and Sustainer of the entire universe. He looks upon everything
in the universe as belonging to the same Lord whom he himself belongs to. He is
not partisan in his thinking and behavior. His sympathy, love, and service do not
remain confined to any particular sphere or group. His vision is enlarged, his
intellectual horizon widens, and his outlook become liberal and as boundless as is
the Kingdom of God.
2. Self-respect and Self-esteem:
This belief produces in man the highest degree of self-respect and self-esteem. The
believer knows that Allah alone is the possessor of all power, and that none besides
Him can benefit or harm a person, or provide for his need, or give and take away

[Date] 18
life, or wield authority or influence. This conviction makes him indifferent to, and
independent and fearless of, all powers other than those of God.
3. Modesty and Humbleness:
Along with self-respect this belief also generates in man a sense of modesty and
humbleness. It makes him unostentatious and unpretending. A believer never
becomes proud, haughty or arrogant. The boisterous pride of power, wealth and
worth can have no room in his heart, because he knows that whatever he possesses
has been given to him by God, and can take away just as He can give. In contrast to
this, an unbeliever, when he achieves some worldly merit, becomes proud and
conceited because he believes that his merit is due to his own worth.
4. Virtuous and upright:
This belief makes man virtuous and upright. He has the conviction that theirs is no
other means of success and salvation for him except purity of soul and
righteousness of behavior. He has perfect faith in God who is above all need, is
related to none, is absolutely just, and none has any hand or influence in the
exercise of His divine powers. This belief creates in him the consciousness that,
unless he lives rightly and acts justly, he cannot succeed. No influence or underhand
activity can save him from ruin.
5. Profound confidence:
The believer does not become despondent and broken-hearted under any
circumstances. He has firm faith in God who is the Master of all the treasures of the
earth and the heavens, whose grace and bounty have no limit and whose powers
are infinite. This faith imparts to his heart extraordinary consolation, fills it with
satisfaction and keeps it filled with hope. In this world he might meet with rejection
from all doors, nothing herein might serve his ends, all means might, one after
another, desert him; but faith in and dependence on God never leave him; and
upon their strength he goes on struggling. Such a profound confidence can result
from no other belief than belief in one God.
6. Determination, Patient perseverance, and Trust:
This belief produces in man a very strong degree of determination, patient
perseverance, and trust in God. When he makes up his mind and devotes his

[Date] 19
resources to fulfill the Divine Commands in order to secure God’s pleasure, he is
sure he has the support and backing of the Lord of the universe, this certainty
makes him firm and strong like a mountain, and no amount of difficulties,
impediments, and hostile opposition can make him give up his resolution.
7. Bravery:
This declaration inspires bravery in man. There are two things which make a man
cowardly:
(i) fear of death and love of safety, and (ii) the idea that there is someone else
besides God who can take away life and that man, by adopting certain devices, can
ward off death. Belief in La ilaha illallah purges the mind of both these ideas;
because he knows that his life and his property and everything else really belong
to God. A time has been ordained for him, and all the forces of the world combined
cannot take away anyone’s life before that time. It is for this reason that no one is
braver than the one who has faith in God.
8. Peace and Contentment:
The belief in La ilaha illallah creates an attitude of peace and contentment, purges
the mind of jealousy, envy and greed and keeps away the temptations of resorting
to base and unfair means for achieving success. The believer understands that
wealth is in God’s hands, and He apportions it out as He likes; that honor, power,
reputation and authority - everything is subjected to His will, and He bestows them
as He will; and that man’s duty is only to endeavor and to struggle fairly. He knows
that success and failure depend on God’s grace; if He wills to give, no power in the
world can prevent Him from so doing; and if He does not will it, no power can force
Him to give.
9. Obey and observe God's Law:
The most important effect of La ilaha illallah is that it makes man obey and observe
God’s Law. One who has belief in it is sure that God knows everything hidden or
open and is nearer to him than his own jugular vein. If he commits a sin in a
secluded corner and in the darkness of the night, He knows it; He even knows our
thoughts and intentions, bad or good. We can hide from everyone, but we cannot
hide anything from God; we can evade everyone, but it is impossible to evade God’s
grip.

[Date] 20
Love of Allah and The Prophet s.a.w:
Love of Allah:
The love of Allah should occupy man's heart and get total possession of it; and if it
does not seize it entirely, it should at least outweigh the love of all other things in
it. Allah Says about the believers, (what means): "He loves them and they love
Him," [Quran 5:54] and the Prophet said: "A man would not have attained faith
until and unless he loves Allah and His Messenger more than anything else." (Al-
Bukhari) When angel of death came to take the soul of Prophet Ibraaheem, may
Allah exalt his mention, the latter said, "Have you ever seen a friend take his friend's
life?" To that, Allah replied, "Have you ever seen a friend unwilling to see his
friend?" Then Ibraaheem, may Allah exalt his mention said, "O Angel of death! Take
my soul!" The Prophet taught the following supplication to his Companions, "O
Allah, allow me to love You and to love those who love You, and to love whatsoever
brings me nearer to Your love, and make Your love more precious to me than cold
water to the thirsty." (At-Tirmithi)
Al-Hassan Al-Basri used to say, "He who knows Allah, loves Him."
Causes of the love of Allah
The first cause is man's love for himself and his drive to perfect his own creation.
This leads directly to loving Allah because man's very existence and attributes are
but the gift of Allah whose grace and kindness have brought man from behind the
curtain of non-existence into this visible world. Man's preservation and eventual
attainment of perfection are also entirely dependent upon Allah's grace. It would
indeed be a wonder if one should take refuge from the heat of the Sun under the
shadow of a tree and not be grateful to the tree, without which there would be no
shadow at all. On precisely the same way, were it not for Allah, man would have
neither existence nor attributes at all.
The second cause of this love is that man loves his benefactor, and in truth, his only
Benefactor is Allah, for whatever kindness man receives from fellow-creatures is
due to the immediate instigation of Allah. Whatever the motive that may have
prompted the kindness he receives from others, Allah is the One who set that
motive to work.

[Date] 21
The third cause of man's love of Allah is his contemplation of the beautiful
Attributes of Allah, His Power and Wisdom, of which human power and wisdom are
but the feeblest reflections.
Signs of the love of Allah
Many claim to love Allah. But each should examine himself as to the genuineness
of the love which he professes.
The first test of how genuine the love is this: he should not dislike the thought of
death, for no friend shrinks away from going to see a dear and beloved friend. The
Companion Abu Moosa Al-Asha'ri, may Allah be pleased with him, narrated that
the Prophet Muhammad said,"Whoever wishes to meet Allah, Allah wishes to
meet him." (Al-Bukhari)
It is true, one who sincerely loves Allah may shrink away from the thought of dying
before he is fully prepared to meet his beloved One in the Next World, but one
would think, he should work diligently to prepare for that sure meeting ahead of
time.
The second test is that one should be willing to sacrifice his own will to Allah's;
should cling to what brings him nearer to Him; and should shun all that distances
him from Allah. One's commission of sins is no proof that one does not love Allah
at all, but it proves that he does not love Him with his whole heart. Al-Fudhayl Ibn
‘Iyaadh once said, "If any one asks you whether you love Allah, keep silent; for
if you say, `I do not love Him,' you are a nonbeliever; and if you say, ‘I do' your
deeds may contradict your claim.”
The third test is that the remembrance of Allah should always remain fresh in one's
heart, for what one loves, one constantly remembers; and if that love is perfect,
one would never forget it.
The fourth test is that he will love the Quran, which is the Word of Allah, revealed
to Muhammad who is the Prophet of Allah; in fact, if his love is really strong, it
will encompass the whole creation, for he who loves any one, loves the works he
composes.
The fifth test is that he covets retirement and privacy for the purpose of worship
and devotion; he longs for the approach of night so that he may hold association

[Date] 22
with his Friend without hindrance. If he prefers conversation by day and sleep at
night to such retirement, then, his love is imperfect.
The sixth test is that worship becomes easy. A righteous man once said, "Over a
span of thirty years, I performed my night-devotions with great difficulty, but
during the course of the next thirty years they became a delight." When love to
Allah is complete, no joy is equal to the joy of worship.
The seventh test is that one loves those who obey Allah and detest those who
disbelieve in Him and disobey Him. Allah the Almighty Says (what means): "You will
not find a people who believe in Allah and the Last Day having affection for those
who oppose Allah and His Messenger, even if they were their fathers or their sons
or their brothers or their kindred. Those - He has decreed within their hearts faith
and supported them with spirit from Him. And We will admit them to gardens
beneath which rivers flow, wherein they abide eternally. Allah is pleased with them,
and they are pleased with Him - those are the party of Allah. Unquestionably, the
party of Allah is the successful." [Quran 18:22]
How can we make my heart love Allah (swt)?
• Read the Qur’an with reflection;
• Perform more nawaafil (voluntary acts of worship): “Nothing endears My
servant to Me than doing of what I have made obligatory upon him to do.
And My servant continues to draw nearer to Me with the
supererogatory [nawaafil] so that I shall love him.” [Bukhari]
• Always remember Allah (swt): The righteous used to say that if you awake
and sleep remembering Allah (swt), then you awake and sleep without a sin.
Not that we will not make mistakes, but sins are erased by
constant dhikr; (remembrance of Allah, swt) and good deeds, insha’Allah.
• Choose what Allah (swt) prefers over what you prefer.
Love of Prophet s.a.w:
We all love the Prophet Muhammad , the personality whose greatness is
acknowledged by Muslim and non-Muslim thinkers and scholars-a warm
friend and a guide for his companions, a devoted and loving husband to his
wives, a shady tree for his daughters, a leader of the Ummah (community),

[Date] 23
an exemplary politician and a reformist who transformed the most
uncultured people into the most disciplined force of people known to
history.
We never see the Prophet telling a lie, deceiving a human or even an
animal, breaking a pact or a promise. He forgives and prays for the
humiliating tribal chiefs of Taif and the people who throw stones at him. He
rejects social inequality and all sorts of racial supremacy and lays down in his
final sermon, the basic charter of human rights,
"An Arab has no superiority over a non-Arab nor a non-Arab has any
superiority over an Arab; also a white has no superiority over a black nor a
black has any superiority over white except by piety and good action."
He sets best examples of justice and warns that the previous nations were
destroyed because they only punished their weak and poor for crimes. He
teaches us to be on our best behavior and to have 'akhlaaq' (manners) with
our neighbors (Muslim or Non-Muslims) so much so that he once thought
that they might get a share in inheritance (because of the stress Allah has
put on their rights). He cries for Allah's forgiveness for us and stresses us to
remain united and not be divided due to language, castes or sects.
Learn that every Muslim is a brother to every Muslim and that the Muslims
constitute one brotherhood. Nothing shall be legitimate to a Muslim which
belongs to a fellow Muslim unless it was given freely and willingly. Do not,
therefore, do injustice to yourselves.
Non- Muslim minorities are at peace under his rule. Justice is served
irrespective of faith, status or personal affiliation. He lifts the status of a
woman from the one who was buried alive at birth to a guarantee to get best
rewards, may it be through serving and obeying one's mother, taking care of
a wife or raising a daughter with love. He brings a message that puts rewards
in charity and spending from what we love most, giving an orphan a home
and helping a widow to survive.
No one has the right to question anybody's sincerity of 'love for the
Prophet ' but we all need some serious self-evaluation. When we claim to
be his followers, it automatically makes us his ambassadors and

[Date] 24
representatives in whatever roles and responsibilities we take. Do we consult
the Prophet in different matters of our lives?
Let's follow the Prophet to prove that we love him. Let's celebrate him every
day. Let's light up our hearts with the beacon of this message like we light up
the streets on his birthday. Let's engrave those beautiful stories of his life,
which we memorize and narrate, on our actions. Let's check if our deeds are
compatible with our claims of love towards him. In following him, lies the
secret of Allah's love, mercy and forgiveness for us.
''Say, [O Muhammad], "If you should love Allah, then follow me,
[so] Allah will love you and forgive you your sins. And Allah is Forgiving
and Merciful." (Al-Qur'an 3:31)
Allah says, “The Prophet is more worthy of the believers than
themselves” [Saheeh Intl 33:6] and the Prophet ‫ ﷺ‬said, “None of you will
be a true believer until I am more beloved to you than yourself”.
[Bukhari]
To explain the verse, Ibn Qayyim Al-Jawziyyah (radi Allahu `anhu – may
God be pleased with him) explains that the Prophet ‫ ﷺ‬has a ‘higher claim’
on the believers than they have on themselves. That is, he is more
important to them and more loved by them than anyone else, including
their own self.
Once Umar (radi Allahu `anhu – may God be pleased with him) was
walking with the Prophet ‫ﷺ‬, and he said “By Allah, I love you O Prophet
of Allah”. The Prophet ‫ ﷺ‬asked, “More than your children, O Umar?”
Umar (ra) replied “Yes, O Prophet of Allah.” The Prophet ‫ ﷺ‬asked, “More
than your money, O Umar?” And Umar (ra) replied, “Yes, O Prophet of
Allah” The Prophet ‫ ﷺ‬then asked him, “More than yourself, O Umar?”
Umar (ra) replied, “No, O Prophet of Allah” The Prophet ‫ ﷺ‬then told him
“O Umar, your faith will never be complete until you love me more than
yourself.”
To rectify this, Umar (ra) briefly isolated himself. When he returned, he
stood in the center of the Masjid and proclaimed “O Prophet of Allah,
now I love you more than myself.” The Prophet ‫ ﷺ‬replied “Now, O Umar,

[Date] 25
now, O Umar”. It was at this moment, when he loved the Prophet ‫ ﷺ‬over
himself, that his faith became complete.
Later, Umar (ra) was asked what he had done to increase his love for the
Prophet ‫ ﷺ‬in such a short period of time. He said, “I asked myself who
did I need more, myself or the Prophet of Allah? I found that I needed
the Prophet more. I will not intercede for myself on the Day of Judgment,
but the Prophet of Allah will. My deeds will not place me at the highest
of levels, but my love for the Prophet will. I did not take myself from the
darkness to the light, but the Prophet of Allah did. Accordingly, the love
of the Prophet deepened in my heart as compared to my love for
myself.”
To love the Prophet ‫ ﷺ‬deeply, necessitates knowing him deeply. One of
the ways in which we can do this is to study his seerah – his biography –
as individuals, as families, and as communities. Acquiring an
understanding of his life and personality will enable us to develop a love
based in knowledge and appreciation for his sublime character.
“There has certainly been for you in the Messenger of Allah an excellent
pattern for anyone whose hope is in Allah and the Last Day and [who]
remembers Allah often.” [Saheeh Intl 33:21]
As a teacher, an administrator and a leader, his example is impeccable.
He did not simply hand down commands; he was the first to undertake
action in pursuit of a goal. For example, at the time of the Battle of the
Trench, he participated in digging the pit alongside his companions.
Allah praises the Prophet‫ﷺ‬, saying “And indeed, you are of a great moral
character.” [Sahih Intl 68:4].
His selflessness and sincerity, his honesty and truthfulness, his
generosity and magnanimity – there is no comparison. When the people
of Makkah persecuted him and he was injured, he said, “O Allah, forgive
my people, they do not know what they are doing,” as he wiped blood
from his face.

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The Prophet’s ‫ ﷺ‬purpose in this world is highlighted by the verse, “And
We have not sent you, [O Muhammad], except as a mercy to the worlds.”
[Sahih Intl 21:107]
His compassion and mercy are unparalleled. He played with orphans
shunned by society. He joked with children and served the elderly. In one
well-known incident, he prolonged his prostration during prayer so as
not to disturb his grandson who had climbed on to his back.
His kindness extended towards the earth and the creatures that dwell on
it. He looked after animals, once repairing the wing of an injured bird. He
encouraged water conservation and warned against polluting the rivers
and seas. He urged the planting of trees, stating, “Whoever plants a tree
and it matures, Allah plants a tree in paradise for that person.”
He is the icon for justice. He did not discriminate between strong and
weak, rich and poor, friend or enemy, and Muslim or otherwise. His
relationship with everyone was based in love, affection and
understanding. The Jewish community in Madinah was appropriately
impressed by his impartiality and fairness and often took their disputes
to him to arbitrate.
Ali (radi Allahu `anhu – may God be pleased with him) is reported to have
said, “The Prophet is dearer to us than our wealth, our children, our
fathers, our forefathers, our mothers and cool water at the time of
severe thirst.”
As we strive to develop this level of love for our Beloved Prophet‫ﷺ‬, we
must understand that it is not only a static emotion, it is also an active
process. Our love for him manifests in our actions through devotion and
obedience. Allah says, “And obey Allah and the Messenger that you may
obtain mercy.” [Saheeh Intl 3:132]. Let us endeavor to follow his model,
observe his teachings, and live by his example.

َ ‫علَى آ ِل ِإب َْراه‬

.ٌ‫ِيم ِإ َّنكَ َحمِ ي ٌد َم ِجيد‬ َ ‫ِيم َو‬ َ َ‫صلَّيْت‬
َ ‫علَى ِإب َْراه‬ َ ‫علَى آ ِل ُم َح َّمد َك َما‬ َ ‫علَى ُم َح َّم ٍد َو‬
َ ‫ص ِل‬َ ‫اللَّ ُه َّم‬
َ ‫علَى آ ِل ِإب َْراه‬
‫ِيم ِإنَّكَ َحمِي ٌد‬ َ ‫علَى ِإب َْراه‬
َ ‫ِيم َو‬ َ َ‫ار ْكت‬َ ‫علَى آ ِل ُم َح َّم ٍد َك َما َب‬
َ ‫ َو‬،ٍ‫علَى ُم َح َّمد‬ َ ْ‫ارك‬ ِ ‫اللَّ ُه َّم َب‬
‫ َم ِجي ٌد‬.

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O Allah, let Your peace come upon Muhammad and the family of
Muhammad ,as you have brought peace to Ibrahim and his family. Truly,
You are Praiseworthy and Glorious. Allah, bless Muhammad and the
family of Muhammad, as you have blessed Ibrahim and his family.
Truly, You are Praiseworthy and Glorious.

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