Prophet Muhammad Saw Quotes

Seek knowledge from the Cradle to the Grave

The Prophet (SAW) said: 'Knowledge is only gained through learning and clemency is only gained through perseverance.

The Merciful is kind to those who are merciful. If you show compassion to your fellow creatures in this world, then those in heaven shall be compassionate toward you. -The Prophet Muhammad (SAW), as narrated by Abd'Allah bin Amr from "The Bounty of Allah

The Most Excellent Jihad is the Conquest of One’s Self.

O Allah, I take refuge in You from anxiety and sorrow, weakness and laziness, miserliness and cowardice, the burden of debts and from being over powered by men." (Prophet Muhammad SAW, narrated by al-Bukhari)

With astonishing consistency, the people of Kültepe and Duttepe all saw the same figures in their dreams at regular intervals: Boys: the female primary-school teacher Girls: Atatürk Men: the Holy Prophet Muhammad Women: a tall, anonymous Western film star Old men: an angel drinking milk Old women: a young postman bringing good news

whereas the Arabs were in favour of the man but against the message, the Jews were in favour of the message but against the man. For how could God send a Prophet who was not one of the chosen people? None the less, when the pilgrims brought news of the Prophet to Yathrib, the Jews were interested despite themselves and eagerly questioned them for more details; and when the Arabs of the oasis sensed this eagerness, and when they saw how the monotheistic nature of the message increased the interest of the rabbis tenfold, they could not fail to be impressed, as were the bearers of the tidings themselves.

- The Azan story - The five daily ritual prayers were regularly performed in congregation, and when the time for each prayer came the people would assemble at the site where the Mosque was being built. Everyone judged of the time by the position of the sun in the sky, or by the first signs of its light on the eastern horizon or by the dimming of its glow in the west after sunset; but opinions could differ, and the Prophet felt the need for a means of summoning the people to prayer when the right time had come. At first he thought of appointing a man to blow a horn like that of the Jews, but later he decided on a wooden clapper, ndqiis, such as the Oriental Christians used at that time, and two pieces of wood were fashioned together for that purpose. But they were never destined to be used; for one night a man of Khazraj, 'Abd Allah ibn Zayd, who had been at the Second 'Aqabah, had a dream whieh the next day he recounted to the Prophet: "There passed by me a man wearing two green garments and he carried in his hand a ndqiis, so I said unto him: "0 slave of God, wilt thou sell me that naqusi" "What wilt thou do with it?" he said. "We will summon the people to prayer with it," I answered. "Shall I not show thee a better way?" he said. "What way is that?" I asked, and he answered: "That thou shouldst say: God is most Great, Alldhu Akbar." The man in green repeated this magnification four times, then each of the following twice: I testify that there is no god but God; I testify that Muhammad is the messenger of God; come unto the prayer; come unto salvation; God is most Great; and then once again there is no god but God. The Prophet said that this was a true vision, and he told him to go to Bilal, who had an excellent voice, and teach him the words exactly as he had heard them in his sleep. The highest house in the neighbourhood of the Mosque belonged to a woman of the clan of Najjar, and Bilal would come there before every dawn and would sit on the roof waiting for the daybreak. When he saw the first faint light in the east he would stretch out his arms and say in supplication: "0 God I praise Thee, and I ask Thy Help for Quraysh, that they may accept Thy religion." Then he would stand and utter the call to prayer.

The jealous and the foolish ones thought that they won after Prophet Muhammad [S.A.W.] had gone from Mecca to Medina! In history, they are only known as the evil conspirators but Hazrat Muhammad [S.A.W.] is the last prophet and the greatest human being!

In after-years he would tell of an incident that took place at one of their encampments: "We were with the Prophet when a Companion brought in a fledgling that he had caught, and one of the parent birds came and threw itself into the hands of him who had taken its young. I saw men's faces full of wonderment, and the Prophet said: 'Do ye wonder at this bird? Ye have taken its young, and it hath thrown itself down in merciful tenderness unto its young. Yet I swear by God, Your Lord is more merciful unto you than is this bird unto its fledgling. And he told the man to put back the young bird where he had found it. He also said: "God hath a hundred mercies,and one of them hath He sent down amongst jinn and men and cattle and beasts of prey. Thereby they are kind and merciful unto one another, and thereby the wild creature inclineth in tenderness unto her offspring. And ninety-nine mercies hath God reserved unto Himself, that therewith He may show mercy unto His slaves on the day of the Resurrection.

The greatest Jihad is to battle your own soul, to fight the evil within yourself.

The best of you in Jahiliyyah are the best of you in Islam, as long as they have understanding.” [Prophet Muhammad (SAWS

Tie your camel and rely on God: Prophet Muhammad (saw)

Sheikh Ali Bin Haiti’s Dream Once al-Ghawth al-A’zam Sheikh Abdul Qadir Jilani (r.a) was delivering a lecture. Sheikh Ali bin Haiti (r.a) was seated in front of Sheikh Abdul Qadir Jilani (r.a) in this gathering. During the lecture of the great Ghawth, Sheikh Ali bin Haiti (r.a) fell asleep. Sheikh Abdul Qadir Jilani (r.a), who saw this, descended from the Mimbar and stood in front of the sleeping Sheikh Ali bin Haiti (r.a) with both his hands folded in respect. After a while Sheikh Ali bin Haiti (r.a) awoke to find Sheikh Abdul Qadir Jilani (r.a) standing in front of him. He immediately stood up in respect. Sheikh Abdul Qadir Jilani (r.a) smiled and said, “The reason I am standing in front of him is because he was seeing the Holy Prophet Muhammad ﷺ in his dream and I was seeing the Prophet ﷺ with my physical eyes.

As the Tawrat [Torah], the Zabur [The Psalms of David], the Injil [Gospel] and the Quran are divine books, the Veda [written in about 1200 B.C.] also has divine elements in it. For example, just like the Bible [in the book of Isaiah, chapter 29, verse 12], there is prophesy in the Veda [in Atharvaveda, book 20, Hymn 127, verses 1-13] about the arrival of the final Messenger of God, Prophet Muhammad (S.A.W.)!

Three things follow the dead person to his grave, two of which return and one of which remains with him. His family money and deeds accompany him to the grave, then his family and wealth return and his deeds stay with him.

One thing was for sure: I had no interest in questioning whether Islam was inherently a religion of peace or one of war, whether the terrorists had misappropriated an innocent faith or the liberal Muslims were only in denial of what Islam actually taught. I'd never claim to know what "true" Islam stood for; religions were too big to make it that simple, there was too much history and too many verses, and everyone just took the parts that they wanted anyway. For a prophet's message to become what they call a world religion, it'd have to be big enough to accommodate all kinds of personalities. Good ones, mean ones, greedy ones, kind ones, hard ones, soft ones, and they all own Islam as much as it owns them. The water has no shape; it's shaped by the bottle. I could see that as a Muslim, contrasting Qari Saheb's sweetness with that maniac Rushdie, and I even saw it with Catholics in Geneva, between sweet Gramps and that dickhead monsignor or Fat Ed.

As soon as my father’s car turned into our driveway, I ran out and told him of the unpleasant future that awaited him, forever. He let out a hearty laugh. I started to cry. Once my father saw my tears, he sat down with me and said, “Firoozeh, when the Prophet Muhammad forbade ham, it was because people did not know how to cook it properly and many people became sick as a result of eating it. The Prophet, who was a kind and gentle man, wanted to protect people from harm, so he did what made sense at the time. But now, people know how to prepare ham safely, so if the Prophet were alive today, he would change that rule.” He continued, “It’s not what we eat or don’t eat that makes us good people; it’s how we treat one another. As you grow older, you’ll find that people of every religion think they’re the best, but that’s not true. There are good and bad people in every religion. Just because someone is Muslim, Jewish, or Christian doesn’t mean a thing. You have to look and see what’s in their hearts. That’s the only thing that matters, and that’s the only detail God cares about.” I was six years old and I knew that I had just been made privy to something very big and important, something far larger than the jewels in the Shah’s crown, something larger than my little life in Abadan. My father’s words felt scandalous, yet utterly and completely true. In the midst of my thoughtfulness, I heard my father continue, “And when you’re older, Firoozeh, I’ll have you try something really delicious: grilled lobster.

After the loss of so much of the learning of the past, the destruction of manuscripts and the slaughter of scholars, it was more important to recover what had been lost than to inaugurate more change. Because the Mongol military code made no provision for civil society, the ulama continued to govern the lives of the faithful, and their influence tended to be conservative. Where Sufis such as Rumi believed that all religions were valid, by the fourteenth century the ulama had transformed the pluralism of the Quran into a hard communalism, which saw other traditions as irrelevant relics of the past. Non-Muslims were forbidden now to visit the holy cities of Mecca and Medina, and it became a capital offence to make insulting remarks about the Prophet Muhammad. The trauma of the invasions had, not surprisingly, made Muslims feel insecure. Foreigners were not only suspect; they could be as lethal as the Mongols.

Social life was similarly affected by the teachings of the Koran. At a time when in Christian Europe an epidemic was regarded as a scourge of God to which man had but to submit meekly - at that time, and long before it, the Muslims followed the injunction of their Prophet which directed them to combat epidemics by segregating the infected towns and areas. And at a time when even the kings and nobles of Christendom regarding bathing as an almost indecent luxury, even the poorest of Muslim houses had at least one bathroom, while elaborate public baths were common in every Muslim city (in the ninth century, for instance, Córdoba had three hundred of them): and all this in response to the Prophet’s teaching that ‘Cleanliness is part of faith’. A Muslim did not come into conflict with the claims of spiritual life if he took pleasure in the beautiful things of material life, for, according to the Prophet, ‘God loves to see on His servants an evidence of His bounty’. In short, Islam gave a tremendous incentive to cultural achievements which constitute one of the proudest pages in the history of mankind; and it gave this incentive by saying Yes to the intellect and No to obscurantism, Yes to action and no to quietism, Yes to life and No to ascetism. Little wonder, then, that as soon as it emerged beyond the confines of Arabia, Islam won new adherents by leaps and bounds. Born and nurtured in the world-contempt of Pauline and Augustinian Christianity, the populations of Syria and North Africa, and a little layer of Visigothic Spain, saw themselves suddenly confronted with a teaching which denied the dogma of Original Sin and stressed the inborn dignity of earthly life: and so they rallied in ever-increasing numbers to the new creed that gave them to understand that man was God’s vicar on earth. This, and not a legendary ‘conversion at the point of the sword’, was the explanation of Islam’s amazing triumph in the glorious morning of its history. It was not the Muslims that had made Islam great: it was Islam that had made the Muslims great. But as soon as their faith became habit and ceased to be a programme of life, to be consciously pursued, the creative impulse that underlay their civilisation waned and gradually gave way to indolence, sterility and cultural decay.

My own observations had by now convinced me that the mind of the average Westerner held an utterly distorted image of Islam. What I saw in the pages of the Koran was not a ‘crudely materialistic’ world-view but, on the contrary, an intense God-consciousness that expressed itself in a rational acceptance of all God-created nature: a harmonious side-by-side of intellect and sensual urge, spiritual need and social demand. It was obvious to me that the decline of the Muslims was not due to any shortcomings in Islam but rather to their own failure to live up to it. For, indeed, it was Islam that had carried the early Muslims to tremendous cultural heights by directing all their energies toward conscious thought as the only means to understanding the nature of God’s creation and, thus, of His will. No demand had been made of them to believe in dogmas difficult or even impossible of intellectual comprehension; in fact, no dogma whatsoever was to be found in the Prophet’s message: and, thus, the thirst after knowledge which distinguished early Muslim history had not been forced, as elsewhere in the world, to assert itself in a painful struggle against the traditional faith. On the contrary, it had stemmed exclusively from that faith. The Arabian Prophet had declared that ‘Striving after knowledge is a most sacred duty for every Muslim man and woman’: and his followers were led to understand that only by acquiring knowledge could they fully worship the Lord. When they pondered the Prophet’s saying, ‘God creates no disease without creating a cure for it as well’, they realised that by searching for unknown cures they would contribute to a fulfilment of God’s will on earth: and so medical research became invested with the holiness of a religious duty. They read the Koran verse, ‘We create every living thing out of water’ - and in their endeavour to penetrate to the meaning of these words, they began to study living organisms and the laws of their development: and thus they established the science of biology. The Koran pointed to the harmony of the stars and their movements as witnesses of their Creator’s glory: and thereupon the sciences of astronomy and mathematics were taken up by the Muslims with a fervour which in other religions was reserved for prayer alone. The Copernican system, which established the earth’s rotation around its axis and the revolution of the planet’s around the sun, was evolved in Europe at the beginning of the sixteenth century (only to be met by the fury of the ecclesiastics, who read in it a contradiction of the literal teachings of the Bible): but the foundations of this system had actually been laid six hundred years earlier, in Muslim countries - for already in the ninth and tenth centuries Muslim astronomers had reached the conclusion that the earth was globular and that it rotated around its axis, and had made accurate calculations of latitudes and longitudes; and many of them maintained - without ever being accused of hearsay - that the earth rotated around the sun. And in the same way they took to chemistry and physics and physiology, and to all the other sciences in which the Muslim genius was to find its most lasting monument. In building that monument they did no more than follow the admonition of their Prophet that ‘If anybody proceeds on his way in search of knowledge, God will make easy for him the way to Paradise’; that ‘The scientist walks in the path of God’; that ‘The superiority of the learned man over the mere pious is like the superiority of the moon when it is full over all other stars’; and that ‘The ink of the scholars is more precious that the blood of martyrs’. Throughout the whole creative period of Muslim history - that is to say, during the first five centuries after the Prophet’s time - science and learning had no greater champion than Muslim civilisation and no home more secure than the lands in which Islam was supreme.

Our Prophet ﷺ showed KINDNESS while he was treated with hostility, He showed LOVE and COMPASSION to everyone, even to his enemy. Sent by the MOST MERCIFUL to the world as a MERCY, He is the BEST of creation, the most noble man, Described by his wife as a WALKING QUR’AN. Follow his SUNNAH as best as you can...

Allah has no partners, Allah has no equal, Allah the All-Seeing, the All-Hearing, the All-Powerful. Allah the Everlasting, who has no beginning and no end, Beyond our imagination, we cannot even begin to comprehend, Praise Allah and upon Muhammad ﷺ our blessings we send.

There was no law; no police would come if we called; there was no one to intervene. Shia Muslims were killing Sunni Muslims and vice versa. There was no control in the country, and nobody was safe. The majority of the population in my country were Sunni Muslims, as were my family. My family had followed the Prophet Muhammad for generations. My father was a leader in Islam. I had been searching for peace in Islam, but I now saw with my own eyes there would be no peace. Islam is a religion of war, with killing justified under the term jihad, which is a war or struggle against unbelievers or infidels. Yet Muslim was killing Muslim. And jihad exploded in my country with such horrific ethnic cleansing that many Jews and Christians were also killed.

Yet Najran was divided. Those in favor of accepting Islam argued that Muhammad was clearly the Paraclete or Comforter whose arrival Jesus had foretold in the Gospels. Those against maintained that since the Paraclete was said to have sons, and Muhammad had no son, it could not possibly be he. Finally they decided to send a delegation to Medina to resolve the matter directly with Muhammad in the time-honored manner of public debate. But Muhammad preempted the need for debate. In a piece of consummate theatricality, he came out to meet the delegation without his usual bevy of counselors. Instead, only his blood family were with him: Ali and Fatima, and their sons, Hasan and Hussein. He didn’t say a word. Instead, slowly and deliberately, in full view of all, he took hold of the hem of his cloak and spread it high and wide so that it covered the heads of his small family. They were the ones he sheltered under his cloak, he was saying. They were the ones he wrapped around himself. They were his nearest and dearest, the Ahl al-Bayt, the People of the House of Muhammad—or as the Shia would later call them, the People of the Cloak. It was a brilliantly calculated gesture. Arabian Christian tradition had it that Adam had received a vision of a brilliant light surrounded by four other lights and had been told by God that these were his prophetic descendants. Muhammad had certainly heard of this tradition and knew that the moment the Najran Christians saw him spread his cloak over the four members of his family, they would be convinced that he was another Adam, the one whose coming Jesus had prophesied. Indeed, they accepted Islam on the spot.

Islam provides the method by which our hearts can become sound and safe again. This method has been the subject of brilliant and insightful scholarship for centuries in the Islamic tradition. One can say that Islam in essence is a program to restore purity and calm to the heart through the remembrance of God. This present text is based on the poem known as Maṭharat al-Qulūb (literally, Purification of the Hearts), which offers the means by which purification can be achieved. It is a treatise on the “alchemy of the hearts,” namely, a manual on how to transform the heart. It was written by a great scholar and saint, Shaykh Muhammad Mawlud al Ya’qubi al-Musawi al-Muratani, As his name indicates, he was from Mauritania in West Africa. He was a master of all the Islamic sciences, including the inward sciences of the heart. He stated that he wrote this poem because he observed the prevalence of diseased hearts. He saw students of religion spending their time learning abstract sciences that people were not really in need of, to the neglect of those sciences that pertain to what people are accountable for in the next life, namely, the spiritual condition of the heart, In one of his most cited statements, the Prophet said, “Actions are based upon intentions.” All deeds are thus valued according to the intentions behind them, and intentions emanate from the heart. So every action a person intends or performs is rooted in the heart. Imam Mawlud realized that the weakness of society was a matter of weakness of character in the heart, Imam Mawlud based his text on many previous illustrious works, especially Imam al-Ghazali’s great Ihya’ Ulum alDin (The Revivification of the Sciences of the Religion). Each of the 40 books of Ihya‘ Ulum al-Din is basically about rectifying the human heart. If we examine the trials and tribulations, wars and other conflicts, every act of injustice all over earth, we’ll find they are rooted in human hearts.

Perhaps the most important development in the differences between the Sunni and the Shia in modern history has been the development of a new school of thought in Sunni religiosity: Salafi or Wahhabi Islam.  The Wahhabis date their history back to the mid-18th century, when an Arab thinker named Muhammad ibn ʿAbd al-Wahhab (1703-1792) developed a new theology that violently rejected what he saw as the corruption of Islam and the growing Christian domination of the Muslim World.  Looking for a source of the ongoing scandalous humiliation of the Muslim world, he looked inwards to flaws within the Ummah.  According to al-Wahhab, if the Muslims were the chosen people of God, their subservience to Christians was not due to Christian superiority but due to God withdrawing his favor because the Muslims had turned away from Him. In this worldview, the goal of the modern Islamic community should be the rejection of corruption and perversion and a return to the true, pure faith of the Prophet and his Companions.

In the realm of Maya's veil, Where illusions dance and sway, Ram and Krishna, wise and true, Saw through the world's ephemeral hue. Allah, the All-Merciful, proclaimed, "This mortal stage, a fleeting game, Where egos strut and passions flare, A testing ground, a soul's repair." Muhammad, the Prophet of Light, Expounded on the material plight, A transient realm, a fragile guise, Where true treasures lie beyond the skies. Oh, heed their words, their wisdom deep, And seek the essence, the soul to keep, For in the depths of spirit's embrace, Lies true reality, time's endless chase.

Serving humanity is the priority of the real dervish, not serving in some overly sentimental sense of being charitable to those “less fortunate” than we are, but through recognizing the Divine Light in all human beings, and acting accordingly. Think of all the numerous ways that our Prophet (Allah’s peace and blessings be upon him) would constantly suggest to his community to help those who were poor, sick, widowed, orphaned, and some way in need. Spend your time thinking how you can help your neighbor, rather than worrying about tekke politics. As a dervish, you only exist to serve; forget about sleights to your ego. We are only dust under the feet of Muhammad (s.a.w.s.).

It is stated that the Prophet Muhammad (Peace be upon him) was taken up into heaven (while he was still alive) and saw angels dwelling on various heavenly levels performing specific movements. This should be a profound sign of the spiritual significance and importance of the body and its motions. It is one indication of the sacredness of the body and the truly profound meaning of certain motions and gestures of that body.

As is the case with most prophets, Muhammad’s birth was accompanied by signs and portents. Al-Tabari writes that while Muhammad’s father, Abdallah, was on his way to meet his bride, he was stopped by a strange woman who, seeing a light shining between his eyes, demanded he sleep with her. Abdallah politely refused and continued to the house of Amina, where he consummated the marriage that would result in the birth of the Prophet. The next day, when Abdallah saw the same woman again, he asked her, “Why do you not make the same proposition to me today that you made to me yesterday?” The woman replied, “The light which was with you yesterday has left you. I have no need of you today.

Islam is aniconic. In other words, images, effigies, or idols of Allâh are not allowed, although verbal depiction abounds. There was a question long debated in Islam: can we see Allâh? The Prophet said in a hadith, "In Paradise the faithful will see Allâh with the clarity with which you see the moon on the fourteenth night (the full moon)." Theologians debated what this could mean, but the Sûfîs have held that you can see Allâh even in this world, through the "eye of the heart." The famous Sûfî martyr al-Hallaj said in a poem, "ra'aytu rabbi bi-'ayni qalbî" (I saw my Lord with the eye of my heart). Relevant to the focus of this paper is that Sûfîs have always described this theophanic experience as the vision of a woman, the female figure as the object of ru'yah (vision of Allâh).

The two men they saw were in fact angels, which is why it did not hurt Muhammadsa when they opened his chest. They reached into his chest to clean his heart by removing any envy and weakness, and they replaced it with compassion and mercy. One of the angels was named Gabriel.

We are the online Quran academy which is providing the facility for Muslims to learn Quran at their home. We are the leading Quran Academy in Pakistan which are providing this service for almost 5 years. We have Qualified male and female teachers who are teaching the students in a very beautiful way. We as an online Quran academy, our mission is to spread the message of Allah and his Prophet Muhammad S.A.W to Muslims all over the world. So, that they can know about the meaning of their life.

Hinduism’ is thus the name that foreigners first applied to what they saw as the indigenous religion of India. It embraces an eclectic range of doctrines and practices, from pantheism to agnosticism and from faith in reincarnation to belief in the caste system. But none of these constitutes an obligatory credo for a Hindu: there are none. We have no compulsory dogmas. This is, of course, rather unusual. A Catholic is a Catholic because he believes Jesus was the Son of God who sacrificed himself for Man; a Catholic believes in the Immaculate Conception and the Virgin Birth, offers confession, genuflects in church and is guided by the Pope and a celibate priesthood. A Muslim must believe that there is no God but Allah and that Muhammad is His Prophet. A Jew cherishes his Torah or Pentateuch and his Talmud; a Parsi worships at a Fire Temple; a Sikh honours the teachings of the Guru Granth Sahib above all else. There is no Hindu equivalent to any of these beliefs. There are simply no binding requirements to being a Hindu. Not even a belief in God.

To love Muhammad is one thing, but to imitate him - to try to be 'like' him - is another. He was the last messenger and the last prophet, so how can we expect to imitate what is by definition unique and unrepeatable? In the first place his virtues are to be imitated, and they were providentially exemplified in the extraordinary variety of human experience through which he passed in his sixty-two years of life. He was an orphan, yet he knew the warmth of parental love through his grandfather's devoted care for him; he was the faithful husband of one wife for many years, and after her death, the tender and considerate husband of many wives; he was the father of children who gave him the greatest joy this world has to offer, and he saw all but one of them die; he had been a shepherd and a merchant when young, and he became a ruler, a statesman, a military commander, and a law-giver; he loved his native city and was driven from it into exile, finally to return home in triumph and set an example of clemency which has no equal in human history. Not only do we know almost everything he did, we know the exact manner in which he did it.

The world is a prison for the believer and paradise for a non-believer.