In the darkest hour, your light arose.

When souls were lost, wandering aimlessly,

seeking that which they did not know,

Out came a Prophet, from Allah and Allah alone.

When truth was forgotten, mixed in with illusions,

In the depths of darkness, hearts hard and frozen

A honorable man from Quraysh was surely chosen.

Beauty and radiance brighter than the full moon,

Your character was that of the noble Quran,

Walking with a sense of purpose, ever reflecting

Your heart was purer than gold, most loved by Ar-Rahman ((the Merciful Lord))

Hair, neither curly nor straight, as black as they come

Medium in stature, neither tall nor short

Full of life and light, yours was an appearance that was compelling

To those blessed to set their gaze upon you

And to those yearning for a glimpse in their dreams.

They say your smile lit any space you entered,

Forcing eyes to be downcast because of its brilliance.

How much would we give, to see your smile!

A radiant smile that can only come from a radiant soul,

Kindness and mercy were part of your demeanor

Beloved of Allah, you dealt with people in an exalted manner,

Exemplifying the essence of piety

Always teaching, forever loving

Not a soul came to you, but was enriched and cherished

Never having left your side feeling unwanted.

Challenges came to you, as with your brothers, the prophets of before

with a smile you bore it with strength, your heart turned to the Source of Peace

From Mecca to Taif, an outcast did they make you

Hurtful words surrounded you, family abandoned you with no shame

Allah was your pillar; on Him was your unwavering trust

Pelted with stones, feet bleeding from your escape

Mourning the loss of your beloved Khadija, a woman like no other

Surely did an angel come to put power in your hand

Let the mountain collapse on those who transgressed against you!

Those persecuting you and your companions,

Killing and torturing them ruthlessly, for following His way.

The weight of belief in your hearts

Was too mighty of a power for them to contend

But surely you did not take your right, Rahmatan lil ‘Alamin ((Mercy of the Worlds))

Mercy and compassion did you choose, to guide to His Light

A honorable man indeeed, chosen by the Most High

Carrying the weight of a mighty task

Hearts and souls united, on a straightened path

You taught us love and submission, obedience to Allah Almighty

Praying till feet were swollen, ever mindful of your blessings

As the love of al Wadud ((the Affectionate Lord)) coursed through your veins,

Shall I not be ‘abdan shakura ((grateful servant)) you would humbly state.

Crying for the nation entrusted to you

My ummah! My ummah!, ((my community)) your tears and duas ((prayers)) reached the heavens

Surrounded by beloved companions, stars for us to follow

You would yearn to meet your brothers of generations to come

Those who believed in you, without seeing you

Who took your message and spread it just the same

Believers who love you, and stand for your honor till this very day

Values of piety did you teach mankind

To protect the orphans and guard their rights

Honor your neighbors and stand firmly for justice

Let no man cause enmity between you, you advised

Lower your wing of humility to the womb that bore you

For verily, Paradise is under her feet

Love your father and guard your tongues

Let no man pass you without giving a smile

For even a smile is considered an act of charity

Share your food, give of your wealth and pray tahajjud

Be neither extravagant nor miserly in your ways

A balanced and humble path is what you sought

Connecting softened hearts, brotherhood was what you taught

Preferring others over your nafs was surely your way

No man is better than another, except in piety you would exclaim

For Allah scans our heart, not the color of our skins

Spread the salaam ((peace, words of greeting)) and give women their rights

Strive for Jannah ((Paradise)) , be sincere indeed

And know that to Allah is your final return

Never could you imagine, the magnitude of our love

For the man whose love saved us from ourselves.

You are a gift from the King and you we emulate

Mighty was your reach, for it was hearts and minds you conquered

You were destined for greatness, though you were but a man

And to Allah you returned, at rest at last

Free from the turmoils and hardships you endured

The darkness has been lifted, the hearts warmed

For the path to Him has been illuminated

You completed your mission, on us is the burden now

We bear witness to your message, delivered in excellence

The Sahaba ((Companions)) wept for the Prophet who lived amongst them

We weep for the Beloved we never met

We weep for the Seal of Prophets, Muhammad ibn Abdullah

To be loved by a man whose loved by Ar Rahman,

Our eyes overflow with tears, our chest expands

Wait for us ya Rasullah, ((O Messenger of God)) wait for us Habibuna ya Khalil-ul-Allah ((Our Beloved, O Friend of God))

Salalahu ‘ala nabiyana Muhammad ((Blessings of God on our messenger Mohammad))

SALALAHU ‘ALAHI WA SALAM ((Blessings of God and Peace))

Salalahu ‘ala nabiyana Muhammad

SALALAHU ‘ALAHI WA SALAM

Four walls. Dark and dingy. A man sat down and exhaled, bowed his head down and said a prayer to His Lord. How did he get here?

In another time, another place, a woman wept. She couldn’t find meaningful support anywhere. She wept for so long that she felt her insides were going to explode. How did she get here?

They were both victims of a malicious rumor. A rumor that hit at their very morals and character. In his case, this misconception surrounding him lasted years. In her case, over a month, with even the closest people to her unsure what to make of what was being said.

Prophet Joseph, alayhi as salaam (peace be upon him), was innocent. But he remained in prison for years. There were murmurs of juicy gossip: “The wife of the minister fell in love with him,” “Ah but I heard he tried to seduce her!” One might be justifiably frustrated—poor Prophet Joseph spent years in prison for a lie! This is so grossly unfair, so inherently unjust.

But Allah, subhanahu wa ta`ala (exalted is He), is the All-Hearing and the All-Seeing. He is the All-Knowing, the Most-Wise. He is the Protective Friend of those who believe. And He is the Most Just.

That prison was key to Prophet Joseph’s exoneration. Had he not been in prison, the rumor might have persisted. How? Years later, he interpreted the dream of his jail-mates, and eventually word traveled to the King, who also had a dream to be interpreted. And Joseph refused to leave the prison until it was made clear that what was said about him was a lie. The wife of the minister confessed that she was the one who tried to seduce him. There was no more doubt.

And Aisha, radi Allahu `anha (may God be pleased with her), the wife of the Prophet Muhammad ﷺ, was also attacked. A truly filthy rumor, started by one of the hypocrites, circulated around Madina about her and a pious companion. Everyone heard about it. Those who chose to defend were few, but others were willing accomplices in their simple discussion of it. They were talking about someone’s reputation. They were allowing a rumor to persist. They were creating doubt.

Aisha actually fell ill during this period. For a whole month she had no idea what was being said about her. When she was better and finally heard, she wept for three whole days. Her illness at that time was a blessing because it protected her from the pain for some time. And in what occurred was a lesson for all the Muslims. And she too was exonerated—by verses revealed in the Holy Qur’an just for her. She was innocent, and everyone until the end of time would know it.

People might say things about you. They might be gross assumptions or outright lies. But that place you are in, as horrible as it may be, might actually be the bridge to your opening and relief. You may not be able to see it yet. Take comfort in knowing that you are in the company of the Prophet Muhammad ﷺ, Aisha (ra), and the Prophet Joseph (as).

And these things hurt. It is hard not to be affected by them. But in the spirit of the Prophets Muhammad and Joseph, and of Aisha, go to your Lord. Pray to Him. And continue in your work for Him. Don’t let the rumors stop you from doing good, because it is not about them. It is about you and Him. The truth is light and will overpower darkness. Those who slander may try to harm you, but when you continue in your good you have already won that battle. They could not bring you down. And Allah (swt) will cause your good to remain. The moment of pain you are in is just that—a moment. It may feel like a prison or an illness and never-ending, but Allah makes after hardship relief. And within every hardship Allah will give you ease. It may be through a friend, or perhaps a distraction. Or a reminder in the form of an article.

But just remember that Allah (swt) knows. You are not alone even if you feel abandoned and wronged. And your relief might come from where you do not expect.

—————
This is the first article in a two-part series.

The moon, and specifically the full-moon, has a significance in our religion. Our calendar relies on the cycles of the moon. It is a Prophetic tradition to fast the three “white days”, or the full-moon days of every month. There even is an authentically narrated Prophetic supplication to be said upon seeing the new crescent.

That night, I noticed three specific facets of the moon:

Beauty: I have not seen anything more beautiful than the full-moon on that night. I do not mean ‘beauty’ in the standard sort of way. It was a uniquely mesmerizing, captivating, and soothing beauty…A kind of beauty that leaves you speechless.

It was at that point that I understood why companion after companion compared the Prophet’s ﷺ  (peace be upon him) beauty to the full-moon.

Jabir radi Allahu `anhu (may God be pleased with him) was with the Messenger of God ﷺ  on a night of a full-moon. He had a moment of contemplation: which of these creations is more beautiful? So he looked to the full-moon, then he looked to the Prophet ﷺ , comparing them both. He said then and there, “I found that — for me — he was better than the moon.” ((Sealed Nectar, p. 318))

Ka‘b (ra) as well compared him to the moon. He (ra) said, “When he was pleased, his face would shine so bright that you would believe it was a piece of the moon.” ((Bukhari))

His grandson Hasan (ra) commented on his beauty by saying, “his blessed face shone like the full-moon.” ((Shama’il Tirmidhi))

His best friend Abu Bakr (ra) composed a few lines of poetry about him ﷺ : “He is faithful, chosen (by Allah), and calls to forgiveness. He shines like a full-moon when it is far from dark (clouds).” ((Sealed Nectar, p. 318))

On one occasion, Umar (ra) was so captivated by the beauty of our Prophet ﷺ , he spoke some lines of poetry by a famous Arab poet, Zuhair: “Were you other than a human being, you would be the brightness on the night of a full-moon.” ((Ibid.))

These Companions chose to compare the Prophet’s ﷺ countenance to the full-moon because it was the height of beauty as they knew it. When explaining these narrations, the scholars say that the Companions did not compare him ﷺ  to the sun because, despite the sun’s beauty, the intense heat makes it painful to stare at. The beauty of the sun is a beauty based on its power and energy. Yet the moon’s beauty is in its serenity and illumination. By using the moon, the Companions highlighted another facet of the Messenger’s beauty: looking at him was enjoyable and would bring one calmness. This is why Abdullah b. Salam, a Jew in Madinah, said: “When the Holy Prophet ﷺ  arrived in Madinah, the people lost no time in arriving in his presence. I was amongst the people who had arrived to see him. When I looked with thoughtfulness at the Holy Prophet’s ﷺ radiant face, I realized with certainty that this is no face of a liar.” ((Tirmidhi)) Abdullah (ra) accepted Islam right then and there as he recognized the light and truth of the Prophethood on his face (saws).

The Prophet’s ﷺ beauty was unlike anything we have seen in this life. In the next life, the believers will have a share of this type of beauty. Allah subhanahu wa ta`ala (exalted is He) says,

“[Some] faces, that Day, will be radiant.” (Qur’an 75:22)

Radiance implies beauty, so their faces will not only be joyous and smiling, but beautiful and glowing. Some Believers will be blessed with having the brightest of faces. The Prophet ﷺ said, “A group of my Ummah (community) consisting of seventy thousand persons would enter Paradise; their faces would be as bright as the brightness of the full moon.” ((Muslim))

Unobstructed: The moon was crystal clear that night. Nothing, not even clouds, obstructed our view.

On such a similar night many years ago, the Prophet ﷺ looked to the clear, full-moon and told his friends around him, “Undoubtedly, you will see your Lord just as you see this moon and you will have no difficulty seeing Him.” ((Bukhari and Muslim))

The Prophet ﷺ used the moon again in another narration, “Do you crowd one another in order to see the moon on the night of a full moon? Do you crowd one another in order to see the sun?” They said: “No.” He said: “Of a surety, you shall see your Lord as you see the moon on the night of a full moon, you shall not crowd one another to see Him.” ((Tirmidhi))

The moon in the above narrations serves as a simile – you will see your Lord unobstructed just as you see the moon unobstructed. The Prophet ﷺ would draw comparisons and use imagery when teaching to make a clear point. The opportunity to see our Lord will be the greatest of gifts in the hereafter. This is why the Prophet ﷺ used to supplicate: My Lord, I ask You for the delight of gazing at Your Countenance and the eagerness of meeting You.

Illumination: the light radiating from the moon was unlike the rays of light from the sun. The full-moon gave off a light – so much so that we could see each other’s faces and read our books. The moon’s light was not like the intense brightness of the sun, rather it was like a glow. This distinction is captured in the Qur’an,

“Blessed is He who has placed in the sky great stars and placed therein a [burning] lamp and luminous moon.” (Qur’an 25:61)

Allah (swt) uses two descriptive words to highlight the inherent difference between these sources of light. He (swt) calls the sun siraj, or “lamp”, to draw a comparison. Just as a lamp needs fuel to burn bright, the sun is in need of fuel (hydrogen gas) to burn bright. “When any fuel is burned and reaches a certain level of heat, the flame becomes bright enough to produce a glowing light.” ((Waleed Ahmed Najmeddine, http://bit.ly/12xGJqR))

On the other hand, Allah (swt) describes the moon as muneer, meaning luminous and bright. Muneer, a derivative of the word “nur”, means a reflective light. The moon does not produce its own light, rather it reflects the light from another source: the sun. ((Ibid.))

Knowing the contrast between the meanings of siraj and muneer shows us how profound it is when Allah (swt) distinguishes the Prophet ﷺ by naming him with both words:

“O Prophet, indeed We have sent you as a witness and a bringer of good tidings and a warner. And one who invites to Allah, by His permission, and an illuminating lamp.” (Qur’an 33:45-46)

He is an illuminating lamp. The Messenger ﷺ is siraj muneer, combining qualities from both the sun and moon. While this description is an honor for the Prophet ﷺ , we also learn that light comes from Al-Nur, The Light. The Prophet ﷺ is a lamp who shines bright with the fuel provided by God. He is reflecting a light whose source is God. The Prophet ﷺ is not the source of the light, rather he is the lamp that spreads the light of guidance and truth from the Source:

Allah is the Light of the heavens and the earth. The example of His light is like a niche within which is a lamp, the lamp is within glass, the glass as if it were a pearly [white] star lit from [the oil of] a blessed olive tree, neither of the east nor of the west, whose oil would almost glow even if untouched by fire. Light upon light. Allah guides to His light whom He wills. And Allah presents examples for the people, and Allah is Knowing of all things. (Qur’an 24:35)

This was it. That night, in the middle of desert miles, away from home, the culmination of my reflections in understanding the beauty of the moon was a sign of The Beauty of the Creator and Source of such a beauty—He who is The Light, The Most Beautiful, The Absolutely Pure, The Unique in Oneness, The Greatest.

Excerpts from Mukashafāt al-Qulūb (Exposition of the Hearts)

When the Messenger of Allah ﷺ invited Ka`ab ibn al-Ashraf and his companions to Islam, they said, “We hold an honorable status as the sons of God, and indeed we love Allah more [than you].”

On this occasion, Allah (subhanahu wa ta`ala – exalted is He) revealed the following verse:

Say, [O Muhammad], “If you truly love Allah, then follow me; Allah will love you and forgive you your sins; and Allah is Forgiving and Merciful” [Qur’an, 3:31].

…

The love of the believers for Allah is reflected in following His commands, favoring His obedience and seeking His pleasure. The love of Allah for the believers is in His praise of them, His reward, His forgiveness, and His mercy upon them. It is also in His granting `ismah (protection from committing sins), and tawfīq (success) to them.

…

If the servant knows that true perfection belongs to none other than Allah, that any good he sees in himself is from Allah, and that his love is only for Allah’s sake, he becomes motivated to obey Him and begins to love whatever brings him closer to Allah. Therefore, love is explained as the desire to obey, and is reflected in following the Messenger ﷺ and in persistently encouraging others to obey him.

…

Sahl ibn Sa`d (may the mercy of Allah be upon him) said: the sign of the love of Allah is the love of the Qur’an, and the sign of the love of Allah and the Qur’an is the love of the Prophet ﷺ; and the sign of the Prophet’s love is the love of his sunnah, and the sign of the sunnah’s love is the love of the Hereafter; the sign of the Hereafter’s love is detachment from the worldly life, and the sign of detachment from the worldly life is taking only sustenance needed to attain Paradise in the Hereafter.

…

Whoever claims four things without accompanying them with four actions is a liar: claiming to love Paradise without being obedient; claiming to love the Prophet ﷺ without loving scholars and the poor; claiming to fear Hellfire without avoiding acts of disobedience; and claiming to love Allah but complaining in times of adversity.

…

A scholar was asked about the one who loves Allah. He said, “It is one who spends little time with people and much time alone; who is always in thought and outwardly silent; who is in a spiritual state that overtakes his sight, hearing and speech…who does not become sad if inflicted with a calamity, and if inflicted with hunger he is not aware…who looks to Allah in times of solace, who is happy with His company and speaks to Him intimately, and does not contend with the people of this world over their world.

…

Whoever claims three, but does not purify himself of three is arrogant: claiming to seek the sweetness of remembrance of Allah but loving this world; claiming to love sincerity in one’s actions yet reveling in people’s adorations; and claiming to love one’s Creator without purifying one’s nafs (self).

…

The Prophet of Allah ﷺ said:

“A time will come when my Ummah will love five (things) and forget five others: they will love this world and forget the Hereafter; they will love money and forget the Reckoning; they will love creation and forget the Creator; they will love sins and forget repentance; they will love palaces and forget the grave.”