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The Noble Life Of The Prophet – (3 Volumes)

Dr. ‘Ali Muhammad As-Sallaabee

Language: English | Format: PDF | Pages: 2025 | Size: 44 MB

In this book, the events of the Prophet’s life, from the day he (S) was born and even before that day for background information-until the day he (S) died, have been recorded.

Beyond enumerating the events of the Prophet’s life, lessons and morals from those events have been drawn to point out the significance of an event and the wisdom behind the Prophet’s actions or deeds, the Islamic ruling that is derived from a particular incident, and the impact that a given event should have on our character or choice of deeds is indicated.

 

Male or female, adult or child, scholar or commoner, businessman or laborer – all Muslims need to study the biography of the Messenger of Allah. In fact, the fulfillment of many of our Islamic duties hinges upon our knowledge of the Prophet’s life. For example, every Muslim should love the Prophet (S) yet how can one love him without knowing him. We were not alive when the Prophet (S) was preaching the message of Islam to the Quraish, so the only way we have left to become intimately acquainted with the Prophet (S) and consequently to love him, is to study his sayings and deeds, which give us partial glimpses of his life, or to study his biography, which fits the pieces of his life together, so that we can have an overall view of his ideal character. And how are we to follow the Prophet (S) if we do not know his sayings and deeds, or – which is more relevant to his biography – the context in which his sayings and deeds occurred. Thus we are all in dire need of acquainting ourselves with the life of the Prophet (S)

 

Through the study of the Seerah (the Prophet’s biography), we are able to appreciate how the Prophet (S) was an ideal husband, ideal father, ideal leader, ideal ruler, ideal educator, ideal judge, and so on. So regardless of our situation and who we are, we benefit from studying the Prophet’s life. If one has dedicated at least some part of his life to inviting others to Islam (which makes him a Daa’ee – a word I will henceforward use one who invites others to the teachings of Islam), then the Prophet’s biography is for him an indispensable guidebook. Through studying the Prophet’s Seerah, the Daa’ee learns about the Prophet’s methodology for inviting others to Islam; furthermore, he learns about how the Prophet (S) dealt with those who refused to embrace Islam and how he ;t”,’ was patient when he was made to suffer at their hands, not to mention the countless other lessons and morals he learns from the Seerah.

 

If one is an educator – of children at home or school, or of adults at a community level – one learns how the best educator mankind has ever known raised a generation of true Muslims, who went on to develop the most wonderful civilization that mankind has ever known. The early converts to Islam were educated in the world’s finest institution of higher learning – the House of Al-Arqam (the house wherein Muslims secretly met in the early days of Islam) – where the Prophet (S) taught them the Qur’an, Islamic beliefs, the manners of Islam, and so on. His students graduated with flying colors, becoming leaders and educators of the following generation of Muslims.

 

If one is a leader, one learns true qualities of leadership from the Prophet’s Seerah, in terms of how the Prophet (S) was just; how he united the Muslims; how he (S) dealt with subversive elements of society, namely the hypocrites, who were headed by ‘Abdullah ibn Ubai ibn Salool; and how he (S) constantly strove for the betterment of the Muslim nation.

 

If one is a scholar, one relies on the Seerah to understand the Qur’an, for the Prophet’s actions represent a practical application of the teachings of the Qur’an. Furthermore, the revelation of many Verses was prompted by actual events that took place during the Prophet’s lifetime; a scholar can only understand such Verses if he understands the events for which they were revealed. And in fact (as we will In Sha Allah see throughout this book) knowledge of all Islamic sciences – such as ‘Aqeedah (beliefs), jurisprudence, and Tafseer – hinges frequently upon knowledge of some aspect of the Prophet’s Seerah.

 

If a Muslim inclines towards Zuhd (to abstain from worldly pleasures for the sake of Allah) he can learn, through the study of the Seerah, the difference between true Zuhd and extremism, for the correct way to live is the balanced life that the Prophet (S) and his Companions led. If a Muslim is afflicted by calamity, he can find consolation in the Seerah, for no one was afflicted with as much hardship as was the Messenger of Allah; beyond consolation, the afflicted person becomes encouraged to follow the example of the Prophet; and patiently await for his reward from Allah . In short, there are valuable lessons to be found in the Seerah for every single Muslim.

Not just the Muslim individual, but also the Muslim nation as a whole needs to benefit from the lessons that are available in the Prophet’s Seerah. Nations rise and fall not through coincidence or through a set of arbitrary occurrences, but through universal laws that have been set in place by Allah . At least once in our history, Muslims have succeeded in building a wonderful and stable civilization, and that was during the lifetime of the Prophetand his rightly guided Caliphs; and even if Muslims prospered in later centuries, they never prospered as much as they did in the early golden years of Islam. Now we come back to the universal laws I mentioned above: The Prophet , and his Companions established a stable and prosperous nation not by chance, but by living in harmony with the said universal laws. What this means is that there is a pattern: If we want to now repeat the success that was achieved by the Muslims during the lifetime of the Prophet Oh, we need to be in harmony with the same set of laws, and in doing so, we have an ideal blueprint to follow – the lives of the Prophet (S) and his noble Companions ®.

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Asalaamu Alaykum,

 

While I agree that this collection is very good, I personally prefer Ibn Hishams Seerah.

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I was told that Martin Lings (also known as Abu Bakr Siraj Ad-Din) wrote the most acclaimed Life of Muhammad in English?

 

Richard

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Masha Allah, what an inspirational article! May Allah help us to accomplish all these virtues.

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  • Similar Content

    • By sanajamal
      From the very beginning, historians and writers of Seerah have differed on the date of birth of Prophet Muhammad صلى الله عليه وسلم. There are disagreements even for the ‘year’ of birth of Prophet Muhammadصلى الله عليه وسلم so, naturally we have different views regarding his ‘month’ of birth and ‘date’ of birth. Considering the fact that a wide majority of the historians have mentioned the ‘month’ to be Rabi ul awwal, one can safely assume that the month was Rabi ul awwal. Furthermore, it is proven from Authentic Narrations that his ‘day’ of birth was ‘Monday’.
      Abu Qatada Ansari رضى الله عنه reported that Allah's Messenger صلى االه عليه وسلمwas asked about fasting on Monday, whereupon he said: It is (the day) when I was born and revelation was sent down to me.
      (Sahih Al Bukhari – Kitab As Sawm)
      The different views regarding the date of birth are:
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      5th Rabi ul Awwal: Ameer ud din 
      8th Rabi ul Awwal: Ibn al Qayyim, ibn e Hazm, Az Zuhri , Ibn e Dihya
      9th Rabi ul Awwal : Muhammad Suleman Mansurpuri, Mubarakpuri , Shibli Nomani, Mahmud Pasha Falaki, Akbar Shah Najeeb Abadi, Moeen ud din Ahmed Nadvi, Abul Kalam Azad
      12th Rabi ul Awwal: Tabari, ibn e Khuldoon , Dr hameedullah , ibn e hisham, ‘Allama Abu’l-Hasan ‘Ali ibn Muhammad al- Mawardi, ibn e ishaaq 
      10th Rabi ul Awwal: Abul Fida, Abu Jaafar al Baaqir, Al Waqadi , Al Sha’bi– 10
      17th Rabi ul Awwal: Shia view; and they also believe that it was Friday 
      22nd Rabi ul Awwal: Also attributed to ibn e Hazm
      10th Muharram: Abdul Qadir Jilani
      Now, how can one find the true date out of the numerous opinions? The only sure-shot information that we have is that it was the Monday and the month Rabi ul Awwal. Few biographers of the Seerah have mentioned that a person named Mahmud Pasha Falki proved through astronomical calculations that the Monday falls on 9th Rabi ul Awwal in the year when Rasulullah was born. People who have written biographies in the past century have accepted his research and they normally quote the date of birth to be 9th Rabi ul Awwal. Furthermore, Allama Qastalani writes that the people of Zaych are in agreement that the eighth of Rabi ul Awwal was the Monday. 
      The presence of such disagreements on the exact day of his birth proves that birthdays were not important to the Arabs. Arabs were very well known for their great memorization skills. They used know the lineage of their families and other Arabs by heart; they used to know hundreds of verses of poetry by heart, a great feat of memorization. Documentation wasn’t very common. Hence, it is very difficult to conclude when exactly Rasulullah was born. 
       
      Why we cannot find the Exact Date Even from Astronomical Calculations
      The pagan Arabs would play with the calendar and amend it according to their wishes; which is referred to as Nasi. The pagan Arabs practiced Nasi in two ways. 
      1- Whenever it suited them, they would declare a prohibited month to be an ordinary month in which fighting, robbery and murder in retaliation were lawful for them. Then they would declare an ordinary month to be a prohibited month instead of this month in order to make up for the deficiency caused in the number of the prohibited months. Earlier writers of Seerah like Ibn e Hisham and commentators like Mujahid quoted that one year the Arab made Muharram as Halal, and they would consider Safar to be sacred (Haram), and the next year they’ll take Muharram to be sacred. They did so because three sacred months Dhul-Hijj, Dhul-Q’ada and Muharram were consecutive. `Abd al-Raĥmān ibn Zayd ibn Aslam, another leading commentator says that they would make two Safar one year and two Muharram next year. 
      2- The other way of Nasi was the addition of a month in order to harmonize the lunar year to the solar year so that the Hajj of Prophet Muhammad should always fall in the same season and they should be saved from the botheration and inconveniences that are experienced by its observance according to the lunar year. Due to the lunar calendar, the months shifted 11 days earlier each successive year, thus the people wished to perform the hajj (pilgrimage) ceremony - which coincided with different seasons - not on certain days of Dhu al-Hijjah, but on other days and months when the weather was mild and trade environment was suitable.  In order to ensure this, they used the nasi (adjustment) method. So, the way out was to add a month after every three years. In this way Haj was observed for 36 years on dates other than the actual dates. Then in the thirty seventh year it was again observed on the 9th and 10th of Zil-Hajjah, as they should have actually fallen according to the lunar calendar. It so happened that on the occasion when the Holy Prophet performed Hujjatul-Wida' (Farewell Haj). These dates by rotation coincided with the actual dates of Haj according to the lunar calendar
      Abu Bakra reported that (in the Farewell Address) Allah's Apostle (may peace be upon him) said: Time has completed a cycle and come to the state of the day when Allah created the heavens and the earth. The year is constituted of twelve months, of which four are sacred; three of them consecutive, viz. Dhu'l-Qa'da, Dhu'l- Hijja and Muharram, and also Rajab the month of Mudar which comes between Jumada and Sha'ban.
      (Sahih Muslim - Al-Kitab Al-Qasama wa'l-Muharaba wa'l-Qisas wa'l-Diyat)
      Qur’an also mentions this act of delaying months in Surah At Tawbah. 
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