By: Haya Muhammad Ahmed Eid

Al-Azhar Al-Sharif Authorization for the Book
Introducing the Prophet of Mercy
A Word Picture
Why Muhammadr?
Mercy upon Mankind
Arise and Warn!
Psychological Warfare
1. A sorcerer! A madman! A liar! Rather, he is a poet!
2. Never will we show belief until we have a share of your prophethood
3. Shall we believe in you while you are followed by the lowest of people?
4. We will make you our king
5. Prostrate before our gods to prostrate before your God!
6. Turn Mount As-Safa into gold for us to believe you!
7. After dying and becoming dust, shall we then be resurrected?
8. Allah did not reveal anything to a human being
9. You are not a Messenger!
10. Is this the one whom Allah has sent as a Messenger?
11. Has Allah sent a human Messenger?
12. It is only a human being who teaches you
13. Do not listen to this Qur'an!
14. If we wish we can say the like of this Qur'an
15. Bring us a Qur'an other than this or change it!
16. If this is the truth, rain down upon us stones from the sky!
17. Your God has forsaken you
Power of the Word "la illaha ella Allah"
I Am the Prophet, No Lying
Bestowed Mercy
Tolerance Together With Mercy
On the Road of Hijrah
A New World
To Those Who Are Being Fought
Full Moon Has Shone
Building the City of Light
First Cornerstone: Return of Mankind to Allah
Second Cornerstone: Binding Muslims to One Another
Third Cornerstone: Binding Muslims to Non-Muslims
On One Ship
Free People
Plant It
Writing to Kings
Hindering the Path
Divine Victory
Back to Homeland
Straight Path
Followers of the Path
Verdant Shade

Islambasics Library: Muhammad the Prophet of Mercy

Why Muhammadr?

It must be a heart superior to all others. A heart brought up under the Eye of Allah U, a worshipper of Him Alone. Inside him must be Purity, Piety, Love, Sincerity, Charity, Wisdom, Bravery, Justice, Generosity, Honesty, Modesty, Kindness, Mercifulness, Forgiveness, Patience, Perseverance, and every other quality of moral excellence and righteousness in their most exalted human forms.

‘Abdullah bin Mas‘ud t, a Companion of the Prophet r, said: “Verily, Allah has looked into the servants’ hearts and found Muhammad’s heart the best heart among the servants, so He chose him for Himself and sent him with His Message.”1

The heart of As-Sayyid2 among the offspring of Prophet Adam r, whom Allah U chose above all others to send, not to a certain race or people at a certain time – as was ‘Isa (Jesus r): “I was sent only to the lost sheep of the House of Israel3 – but to all existence until the Last Hour. It shall continue inspiring faith and goodness, pulsating throughout the living being of earth: “Truly, in the body is a little lump of flesh, which when it is right, the whole body is right, and when it is corrupt, the whole body is corrupt; it is the heart.”4

Muhammad r, who never bowed to an idol, spent the days of his youth in silent worship, contemplating and thinking. This endless blue sky, like silk spread out with no rifts in it, glittering at night with countless silvery stars, raised without any pillars one can see; these firmly set mountains adorned in majesty; this glorious sun spreading warmth and light, rising and setting at a precise time, so that the night never outstrips the day; this barren earth that when rain is sent down on it, is stirred to life and puts forth every lovely kind of growth; these fruits of different colors, tastes, and shapes all watered with the same water; this pure milk in the bellies of cattle given from between excretions and blood; these birds above, spreading out their wings and folding them in… who holds them aloft? Who taught all these creatures? Who taught man? These signs must have a Creator, All-Wise, Almighty.

During his long retreats in Hira’ Cave – the sanctum of his devotions and meditations on Jabal An-Nur (the Mountain of Light) – Muhammad r was far away from the impurities of life, and in close communion with the Unseen Power that lies behind all aspects of existence in this infinite universe.

In the solitude of Hira’ Cave, where silence prevailed, spiritual serenity surrounded the Coming Prophet r, giving him the power needed for what was yet to come… meeting the Divine Revelation that descended upon him with the first command, “Read” [Al-‘Alaq 96: 1]; then proceeding to the prophetic charge, “Warn” [Al-Muddaththir 74: 2]; then the request for him to call his near kindred, [Ash-Shu‘ara’ 26: 214]; then the Call being extended to the whole town of Makkah and all those around it, [Al-An‘am 6:92]; and finally to all of mankind, [Al-Anbiya’ 21: 107].5

Power of Caring, Loving, and Reaching All

It is not only his kindred, or the Arabs, but all humanity: (And We have not sent you except as a giver of glad tidings and a warner to all mankind, but most of the people know not.)6

Such capacity for preaching the Message to all emanates from the Prophet’s special capacity for loving and caring for all, “I am sent to every red and black person.”7 By the red the Prophet r meant the non-Arabs, and by the black he r meant the Arabs.

This is the essence of the universality of his Message. It is not an expression of dominion or a desire for supremacy, but an innate love of goodness for all beings. Nothing is more indicative of this than his sincere words: “I am sent to all people; and if they do not respond to me, then to the Arabs; and if they do not respond to me, then to the Quraish; and if they do not respond to me, then to Banu Hashim; and if they do not respond to me, then to myself alone.”8

The Prophet r is simply calling those whom he loves to goodness. If they respond to him, his happiness and theirs is great; and if they do not, he r has honored his duty and conveyed the Message,9 leaving people no excuse before their Lord. (Lest you say: There came unto us no bringer of glad tidings and no warner.)10

Dissolving All Differences in His Message to All

Without specifying a certain class, race, or origin, or making a special mention of Muslim followers, the Prophet of Mercy r teaches, saying: “Show mercy to those on the earth, and He Who is in the heaven will show mercy to you.”11 Show mercy, and mercy will be shown to you; forgive, and Allah will forgive you.”12

This is the Prophet’s Message to all.

Universal in its scope: (O mankind, indeed I am the Messenger of Allah for you all.)13

In its purpose: (O mankind, worship your Lord, Who created you and those before you, that you may become pious.)14

In its guidance: (O mankind, eat of that which is lawful and good on the earth, and follow not the footsteps of Satan. Verily, he is to you an open enemy.)15

In its admonition: (O mankind, remember the Grace of Allah upon you. Is there any creator other than Allah who provides for you from the heaven and earth?)16

In its goodness: (O mankind, there has come to you good advice from your Lord (i.e. the Qur’an, ordering all that is good and forbidding all that is evil), and a healing for that in your breasts – a guidance and a mercy for the believers.)17

Unprejudiced in its Laws: (Whoever kills a soul not in retaliation for (having killed) a soul or for corruption (done) in the land, it is as if he has killed all humanity. And, whoever saves a life, it is as if he has saved the lives of all humanity.)18

Uncompromising in its justice: (O you who believe, stand up firmly for justice, as witnesses to Allah, even though it be against yourselves, your parents, or your kin.)19

It embodies the equality of all, for the unity of origin: “You all are the children of Adam, and Adam was created from dust.”20

It encircles the whole earth with the Prophet’s teachings of universal peace and brotherhood: “None of you truly believes until he loves for people what he loves for himself.21

It tears down any walls of discrimination: Not of us (not one of the Muslims) is anyone who advocates Asabiyah22. Not of us is anyone who fights for Asabiyah. And not of us is anyone who dies persisting in Asabiyah.23

After years of teaching and preaching the values of Islam, and after students tasted and practiced the equality of Islam at the hands of the merciful Prophet r, the first Muslim generation from different classes and colors willingly stood side by side, the rich and the poor, in the graduation year of Farewell Hajj, with a seamless piece of white cloth on their bodies, like the shroud we shall be wrapped in when we exit this world, praying to their Lord, Who neither looks at shapes nor wealth, “Verily, Allah does not look at your shapes or wealth, but He looks at your hearts and deeds.”24 As equal before Him as He created us and as we shall all stand before Him on the Day of Judgment.

In this great scene of equality, where all privileges melt into thin air, the Teacher of Humanity r uttered the law of unity and the one criterion of honor and superiority as declared by Allah U: “O people, verily your Lord is One and your father is one (i.e. Adam). Behold, there is no superiority of the Arab over the non-Arab, or of the non-Arab over the Arab, or of the red over the black, or of the black over the red – except by piety. Have I informed you?25

On the Day of the Victory of Makkah, he r sermonized: O people, verily Allah has rid you of the vainglory of Jahiliyyah (Pre-Islamic Days of Ignorance) and its pride in ancestors. People are two kinds of men: a righteous pious man who is honorable to Allah, and an impious wicked man who is worthless to Allah. All mankind are Children of Adam, and Allah has created Adam from dust.26

The Prophet’s Call continues to all humanity (O mankind, indeed I am the Messenger of Allah for you all),27 with its different races and colors, guiding it back to its One Maker (Your god is one God. There is no god except Him, the Most Gracious, the Most Merciful)28 Who created the human family from one soul (O mankind, fear your Lord, Who created you from one soul (Adam) and created from it its mate (Eve) and dispersed from both of them many men and women)29 and shaped it into nations and tribes, for the purpose of knowledge, not fighting. (O mankind, We have created you from a male (Adam) and a female (Eve), and made you into nations and tribes, that you may know one another. Verily, the most honorable of you in the Sight of Allah is the most pious of you.)30

To this one humanity, the one God sent one religion: (He (Allah) has ordained for you the same religion (Islam) that He ordained for Nuh (Noah), and that which We have revealed to you (O Muhammad), and that which We ordained for Ibrahim (Abraham), Musa (Moses), and Isa (Jesus), saying you should establish the religion, and make no division in it (religion) (i.e. various sects in religion).)31

One Maker, one religion, one origin; this is the intrinsic element bringing peace, mercy, and happiness to humanity through the sublime Message of Prophet Muhammad r: Come back! Do not differ, divide, or fight. Do not waste yourselves and stray from the purpose for which you were created, which is that you worship your Maker, Alone; and the purpose for which you were made into nations and tribes, which is that you know, complement, and cooperate with one another.

Excellence of wealth, birth, color, race, or country is of no value in the Sight of Your Lord. Superiority of one over another is only attained by piety32: (Verily, the most honorable of you in the Sight of Allah is the most pious of you.)33

Every human is personally responsible for their own self.

Only the good they do places them ahead, and only the bad they do puts them behind.

There is no place in this Just Balance for the intervention of one human for another, no matter what their status.

No consideration is given to country, birth, or prestige in the weighing of a person.

Criteria of superiority or inferiority established by people are worthless.

The son of a prophet and the son of a prostitute are equal! If the first lags behind in the race of righteous deeds, his parentage will give him no support; and if the latter outruns in the race of righteous deeds, his parentage will do him no harm. 34

This is the dictate of the Law of Justice preached in all Divine Messages: (Or has he not been informed of what is in the scriptures of Moses, and (of) Abraham, who fulfilled (his obligations) – that no bearer of burden (sins) shall bear the burden of another. And that man will have nothing but what he does (good or bad). And that his deeds will be seen. Then he will be recompensed for them with the fullest recompense.)35

The Divine Law shows no favoritism: (Say (O Muhammad), “None can protect me from Allah’s Punishment (if I were to disobey Him), nor should I find refuge except in Him.)36 The scales will only balance a person’s deeds: “Anyone whose deeds slow them down, their lineage will not help them speed up,”37 Prophet Muhammad r warns.

 O Banu Hisham! Let not people come to me with their deeds and you come to me with your lineage.38

O mother of Az-Zubair bin Al-Awam, aunt of the Messenger of Allah! O Fatimah, daughter of Muhammad! Buy yourselves from Allah. Truly, I can avail you nothing against Allah.”39

Truly, Allah shall not ask you about your noble descent or lineage on the Day of Judgment. The most honorable of you in the Sight of Allah is the most pious of you.”40

This is the Way of the Prophet r by which all causes of conflict or enmity on earth dwindle, and all values over which people fight become worthless. All differences fall away. All criteria collapse. One Balance weighing one value (piety) will rise, by which all humanity will be judged, and its scales will decide the high and the low among them.41

In the end: (There is none in the heavens and the earth but comes unto the Most Beneficent (Allah) as a slave.)42

 I made a lineage and you made a lineage,” Allah the Most Exalted shall say on the Day of Judgment, “I made the most honorable among you the one who is most pious, but you insisted on saying: the son of so-and-so is better than the son of so-and-so. Today I shall raise My lineage and put down your lineage: Where are the pious?43

1 Musnad Ahmad, Book of Al-Mukthrin min As-Sahabh, Hadith no. 34218.

2 As-Sayyid is the one who excels others in goodness.

3 Matthew 15:24.

4 Narrated by An-Nu‘man bin Bashir: Sahih Al-Bukhary, Book of Iman (Faith), Hadith no. 50; similar versions of the Hadith are also reported by Muslim (2996), Ibn Majah (3974), Ahmad (I7649), and Ad-Darimy (2419).

5 The gradual stages of preaching the Universal Message of Islam is quoted from Ibn Al-Qayyim Al-Jawziyyah, Zad Al-Ma‘ad (Provisions for the Hereafter).

6 Translated meanings of Saba 34: 28.

7 Narrated by Jabir bin ‘Abdullah: Sahih Muslim, Book of Masjids wa Mawadi As-Salah (Mosques and Places for Prayer), Hadith no. 810; a similar version of the Hadith is also reported by Ahmad (13745).

8 Reported by Khalid bin Ma‘dan: Jalal Ad-Din As-Suyuti, Al-Jami As-Saghir fi Ahadith Al-Bashir An-Nadhir, Hadith no. 3147.

9 Adapted from Khalid Muhammad Khalid, Insaniyat Muhammad (Humanity of Muhammad r), chapter three: Love is His Instinct.

10 Translated meanings of Al-Ma’idah 5: 19.

11 Narrated by ‘Abdullah bin ‘Amr bin Al-‘As: Sunnan At-Tirmidhy, Book of Al-Birr Waslah (Benevolence and Upholding the Ties of Kinship), Hadith no. 1847; a similar version of the Hadith is also reported by Abu Dawud (4290).

12 Narrated by ‘Abdullah bin ‘Amr bin Al-‘As: Musnad Ahmad, Book of Al-Mukthrin min As-Sahabh, Hadith no. 6255.

13 Translated meanings of Al-A‘raf 7: 158.

14 Translated meanings of Al-Baqarah 2: 21.

15 Translated meanings of Al-Baqarah 2: 168.

16 Translated meanings of Fatir 35: 3.

17 Translated meanings of Yunus 10: 57.

18 Translated meanings of Al-Maidah 5: 32.

19 Translated meanings of An-Nisa 4: 135.

20 Narrated by Abu Hurairah, Sunnan At-Tirmidhy, Book of Al-Manaqib (Outstanding Virtues), Hadith no. 3890; similar versions of the Hadith are also reported by At-Tirmidhy (3891), and Abu Dawud (4452).

21 Narrated by Anas bin Malik: Musnad Ahmad, Book of Al-Mukthrin min As-Sahabh, Hadith no. 13372.

22 Fanatical attachment to race, country, gender, group, ethnicity, etc.

23 Narrated by Jubair bin Mut‘am: Sunnan Abu Dawud, Book of Al-Adab (Good Manners), Hadith no. 4456.

24 Narrated by Abu Hurairah: Sahih Muslim, Book of Al-Birr Waslah Waladab (Benevolence, Upholding the Ties of Kinship, and Good Manners), Hadith no. 4651; a similar version of the Hadith is also reported by Ibn Majah (4133).

25 Reported by Abu Nadrah: Musnad Ahmad, Book of Al-Ansar (Supporters), Hadith no. 22391.

26 Narrated by Ibn ‘Umar: Sunnan At-Tirmidhy, Book of Tafsir Al-Quran (Interpretation of the Qur’an), Hadith no. 3193.

27 Translated meanings of Al-A‘raf 7: 158.

28 Translated meanings of Al-Baqarah 2: 163.

29 Translated meanings of An-Nisa’ 4: 1.

30 Translated meanings of Al-Hujurat 49: 13.

31 Translated meanings of Ash-Shura 42: 13.

32 Adapted from Sayyid Qutb, In the Shade of the Qur’an, interpretation of Surat Al-Hujurat [49: 13], thirty-sixth edition, Dar Al-Shorouk.

33 Translated meanings of Al-Hujurat 49: 13.

34 Sheikh Muhammad Al-Ghazali, At-Taassub wa At-Tasamuh Bain Al-Masihiyah wa Al-Islam (Fanaticism and Tolerance Between Christianity and Islam); chapter one: Islam Between Its Two Enemies, Nahdet Misr Publishing House.

35 Translated meanings of An-Najm 53: 36-41.

36 Translated meanings of Al-Jinn 72: 22.

37 Narrated by Abu Hurairah: Sahih Muslim, Book of Dhikr, Dua, Tawbah, wa Istighfar (Remembering Allah, Supplication, Repentance, and Begging Forgiveness), Hadith no. 4867; similar versions of the Hadith are also reported by At-Tirmidhy (2869), Ibn Majah (221), Ahmad (7118), and Ad-Darimy (348).

38 Az-Zamakhshari in AlKashaf, vol. 1.

39 Sahih Al-Bukhary, Book of Al-Manaqib, Hadith no. 3264; similar versions of the Hadith are also reported by Al-Bukhary (2548, 4398), Muslim (305, 303), An-Nasa’y (3584, 3586, 3587), Ahmad (8051, 8246, 8346, 8372, 8812, 9417, 10307), and Ad-Darimy (2616).

40 Reported by Ahmad, Ibn Jarir, Ibn Mardwiah, and Al-Baihaqi on the authority of ‘Uqbah bin Amir: Jalal Ad-Din As-Suyuti, Ad-Durr Al-Manthur fi At-Tafsir bi Al-Ma’thur.

41 Adapted from Sayyid Qutb, In the Shade of the Qur’an, interpretation of Surat Al-Hujurat [49: 13], thirty-sixth edition, Dar Al-Shorouk.

42 Translated meanings of Maryam 19: 93.

43 Hadith Qudsy (Revelation from Allah in the Prophets words) narrated by Abu Hurairah: Al-Haythami, Majma‘ Az-Zawa’id wa Manba‘ Al-Fawa’id, Hadith no. 13083; also reported by At-Tabarani and Ibn Mardwiah.

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