Re: The hair of The Prophet (SAW)
a thread about hair. so should we visit the Hair(ziaraat).
do some nazr niaz. some naats. call some fat neck full mullah(moti gardaan ka mullah with chamkeela kurta) to sing a naat. distribute ladoos.
do some annual ritual.what. what.
bus rituals he kartee raheee.
Re: The hair of The Prophet (SAW)
The hair of the prophet (saws) was respected and sought blessings and healing by the companions of the prophet (saws).
If you want to vent your rage at Mullahs or Naate or distribution of sweets, maybe you should talk about it in another thread?
Re: The hair of The Prophet (SAW)
how was that done.
Have you seen those people who throw money on naat singers.
Its on main stream TV. You are 100% that type of Ignorant person.
Re: The hair of The Prophet (SAW)
Thanks for the compliment.
By the way, I am not one to get angry at anyone the way you have.
It's funny how you call me ignorant, meanwhile you are talking like you know everything about me yet you know almost nothing about me, who is really ignorant now....?
Please read the previous posts in this thread to see "how that was done" that would be a starting point for you.
Re: The hair of The Prophet (SAW)
Prophet Muhammad(saw) will intercede for us(including every bad or pious)...........am I right?
What is the purpose behind the idea...........That He(knows) our bad and good deeds.........I understand the idea of salam that he(saw) recieves from us through the angels or Allah returns his soul back into his(saw) body to reply........that means his(saw) soul does'nt rests in his(saw) body permanantly..........only for giving the answer of salam back allah returns his(saw) soul into his(saw) body...........
Can you explain the purpose of that Prophet(saw)is seeing our deeds?
Re: The hair of The Prophet (SAW)
I can, and I hope you can answer my questions I posted before too.
The Holy Prophet (saws) has knowledge of all of our deeds because he (saws) is like our lawyer who will speak on behalf of the people of his Ummah. His blessed soul does not return back and forth from the grave, as Allah (swt) and the Mala’ika and Muslims around the world are constantly sending prayers and peace and blessings upon him. Just by saying Sal’ Allahu 'alaiyhi wa sallam, I have invoked for prayers and peace to be upon him.
You may read here for more information on the prophet (saws) being aware of our deeds:
**Does the Prophet (Allah bless him and give him peace) know when I perform a good deed?
**
Answered by Shaykh Gibril F Haddad
Please can you tell me if when I do a sunna or a good deed, does the Prophet (saw) know that I am doing this? and does he get happy? and also, I was told a hadith, that the Prophet (saw) is shown the deeds of the ummah, or something. Please can you tell me this hadith? Inshallah this will make a stronger desire to follow sunnah.
Wa `alaykum as-Salam
Ibn Mas’ūd narrated that the Prophet said: "My life is an immense good for you: you bring up new matters and new matters are brought up for you. My death, also, is an immense good for you: your actions will be shown to me; if I see goodness I shall praise Allāh and if I see evil I shall ask forgiveness of Him for you." (Hayātī khayrun lakum tuh dithūna wayuhdathulakum wa-wafātī khayrun lakum tu’radu a’mālukum 'alay yafamā ra’aytu min khayrin hamidtu Allāha wa- mā ra’aytu min sharrin istaghfartu Allāha lakum.) [1]
The hadīth Master al-'Irāqī said in the book of Janā’iz of his work Tarh al-Tathrīb fī Sharh al-Taqrīb: “Its chain is good” (isnāduhu jayyid). [2] The hadīth Master al-Haythamī said: “Al-Bazzār narrated it and its sub-narrators are the men of the Sahīh.” [3] The hadīth Master al-Suyūt.ī declared it sound (s.ahīh) in al-Mu’jizāt and al-Khasā’is. So did al-Qastallānī the commentator of al-Bukhārī. Al-Munāwī also declared, in Fayd al-Qadīr, that it is sahīh. [4] Sodidal-Zurqānī in his commentary on al-Qastallānī’s Mawāhib al-Lāduniyya. So did Shihāb al-Dīn al-Khafājī in his commentary on [al-Qādī ‘Iyād’s] al-Shifā’. [5] So did al-Mullā 'Alī al-Qārī in his, adding: “Al-Hārith ibn Usāma narrated it in his Musnad with a sound chain.” [6] Ibn Hajar also mentioned it in al-Matālib al-'Ālya. [7] This hadīth also came to us through another, mursal way from [the Tabi’ī] Bakr ibn 'Abd Allāh al-Muzanī. The hadīth Master Ismā’īl al-Qādī narrated it in his monograph on the invocation of blessings on the Prophet. [8] The hadīth Master Ibn 'Abd al-Hādī declared it sound (sahīh) despite his excessive rigor and harshness in his book al-Sārim al-Munkī. After all this evidence, does any meddler have anything left to say? The hadīth is undoubtedly sound, and no one questions its authenticity.
This hadīth indicates that the Prophet r knows about our actions because they are being shown to him, and he asks Allāh forgiveness on our behalf for whatever wrong we may do. If this is the case, then it is permissible for us to use him as a means to Allāh and ask for his intercession with Him. For he knows our case, and so he can intercede for us and supplicate for us, as he is the intercessor whose intercession is granted - Allāh send blessings and peace upon him and his Family, and increase him in honor and bounty !
Allāh has informed us in the Qur’ān that the Prophet e is a witness over his entire Community. This assuredly requires that the actions of his Community be shown to him so that he may witness to whatever he saw and knew:
[1]Narrated fromIbn Mas’ūd by al-Bazzār in his Musnad (5:308-309 §1925) with a sound chain of trustworthy narrators as stated by al-Suyūtī in Manāhil al-Safā (p. 31 §8) and al-Khasā’is al-Kubrā (2:281), al-Haythamī (9:24 §91), al-Zurqānī in Sharhal-Muwatta’(1:97), and al-'Irāqī in Tarhal-Tathrīb (3:297)-his last book, as opposed to al-Mughnī 'an Haml al-Asfār (4:148) where he questions the trustworthy rank of one of the narrators in al-Bazzār’s chain cf. al-Zabīdī, Ithāf (9:176-177). Shaykh ‘Abd Allāh al-Talīdī said in his Tahdhīb al-Khasā’isal-Kubrā (p. 458-459 §694) that this chain is sound according to Muslim’s criterion, and Shaykh Mahmūd Mamdūh in Raf’ al-Mināra (p. 156-169) discusses it at length and also declares it sound. Their shaykh, al-Sayyid ‘Abd Allāh ibn al-Siddīq al-Ghumārī (d. 1413/1993) declared it sound in his monograph Nihāyat al-Āmāl fī Sharhwa-Tashīh Hadīth 'Ardal-A’māl. Opposing these judgments, al-Albānī declares it weak in his notes on al-Qādī Ismā’īl’s Fadl al-Salāt (p. 37 n. 1) and in his so-called Silsila Da’īfa (2:405). It is also narrated with weak chains from Anas and with two sound mursal chains missing the Companion-link - from the Successor Bakr ibn ‘Abd Allāh al-Muzanī by Ibn Sa’d (2:194) and Ismā’īl al-Qādī (d. 282) in his Fadlal-Salāt ‘alā al-Nabī e (p. 36-37 §25-26). The latter chain was declared sound by al-Qārī in Sharh al-Shifā’ (1:102), Shaykh al-Islām al-Taqī al-Subkī in Shifā’ al-Siqām, and his critic Ibn 'Abd al-Hādī in al-Sārim al-Munkī (p. 217). A third, weak chain is related from Bakral-Muzanī by al-Hārith ibn Abī Usāma in his Musnad (2:884§953) as per Ibn Hajar in al-Matālib al-‘Āliya (4:23) and Ibn Sa’d in his Tabaqāt as per al-Munāwī (3:401 §3771). Al-Qādī ‘Iyād cites it in al-Shifā (p. 58 §6) and al-Sakhāwīin al-Qawlal-Badī’ (p. 324). Al-Albānī declared the hadīth weak on the grounds that some authorities questioned the memorization of the Murji’ hadīth Master 'Abdal-Majīd ibn 'Abd al-'Azīz ibn Abī Rawwād. However, he was retained by Muslim in his Sahīh and declared thiqa by Yahyā ibn Ma’īn, Ahmad, Abū Dāwūd, al-Nasā’ī, Ibn Shāhīn, al-Khalīlī, and al-Dāraqutnī while al-Dhahabī lists him in Man Tu kullima Fīhi wa - Huwa Muwaththaq (p. 124) as stated by Mamdūh in Raf’ al-Mināra (p. 163, 167). Al-Arna’ūt and Ma’rūf declare him thiqain Tahrīral-Taqrīb(2:379§4160)as well as 'Itr in his edition of al-Dhahabī’s Mughnī (1:571 §3793) and al-Ahdab in Zawā’id Tārīkh Baghdād (10:464). Even if al-Albānī’s grading were hypothetically accepted, then the weak musnad narration in conjunction with the sound mursal one - graded sahīh by him - would yield a final grading of hasan or sahīh, not da’īf! In addition to this, Mamdūh quoted al-Albānī’s own words in the latter’s attempted refutation of Ismā’īl al-Ansārī entitled Kitāb al-Shaybānī (1:134-135) whereby “The sound mursal hadīth is a proof in all Four Schools and other than them among the Imāms of the principles of hadīth and fiqh, therefore it is apparent to every fair-minded person that the position where by such ahadīth does not form a proof only because it is mursal, is untenable.” This is one of many examples in which al-Albānī not only contradicts, but soundly refutes himself.
Shaykh Hasanayn Muhammad Makhlūf wrote in his Fatāwā Shar’iyya (1:91-92): “The hadīth means that the Prophet e is a great good for his Community during his life, because Allāh the Exalted has preserved the Community, through the secret of the Prophet’s e presence, from misguidance, confusion, and disagreement, and He has guided the people through the Prophet e to the manifest truth; and that after Allāh took back the Prophet e, our connection to the latter’s goodness continues uncut and the extension of his goodness endures, over shadowing us. The deeds of the Community are shown to him every day, and he glorifies Allāh for the goodness that he finds, while he asks for His forgiveness for the small sins, and the alleviation of His punishment for the grave ones: and this is a tremendous good for us. There is therefore 'goodness for the Community in his life, and in his death, goodness for the Community.’ Moreover, as has been established in the hadīth, the Prophet e is alive in his grave with a special ‘isthmus-life’ stronger than the lives of the martyrs which the Qur’ān spoke of in more than one verse. The nature of these two kinds of life cannot be known except by their Bestower, the Glorious, the Exalted. He is able to do all things. His showing the Community’s deeds to the Prophet e as an honorific gift for him and his Community is entirely possible rationally and documented in the reports. There is no leeway for its denial; and Allāh guides to His light whomever He pleases; and Allāh knows best.”
[2]Al-'Irāqī, Tarhal-Tathrīb (3:297).
[3]Al-Haythamī (9:24 §91).
[4]Al-Munāwī (3:401) only reported al-'Irāqī’s words “Its narrators are the men of the Sahīh except for 'Abd al-Majīd ibn Abī Rawwād who, despite being retained by Muslim as a narrator and being declared trustworthy (thiqa) by Ibn Ma’īn and al-Nasā’ī, was declared weak by some.” Al-Munāwī goes on to criticize al-Suyūtī’s unmitigated authentication of the narration in Manāhil al-Safā although al-Suyūtī is correct!
[5]Al-Khafājī, Sharh al-Shifā’ (1:102).
[6]Al-Qārī, Sharh al-Shifā’ (1:102), referring to the mursal hadīth of Bakr al-Muzanī.
[7]Ibn Hajar, al-Matālib al-'Āliya (4:22).
[8]Albānī says about it: " Mursal sahīh" in his notes on Ismā’īl al-Qādī’s Fadl al-Salāt 'alā al-Nabī e (p. 37) then says that the hadīth is weak in his Silsila Da’īfa (§979).
[9]Narrated by Ibn al-Mubārak in al-Zuhd (p. 42), Ibn Kathīr (asmā’ihim instead of sīmāhum) in his Tafsīr(1:500),IbnHajar (asmā’ihim instead of sīmāhum) in Fathal-Bārī (1959 ed. 9:99), and al-Mubārakfūrī (asmā’ihim instead of sīmāhum) in Tuhfat al-Ahwadhī (8:300).
Source: http://qa.sunnipath.com/issue_view.asp?HD=1&ID=1801&CATE=120
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Re: The hair of The Prophet (SAW)
You may read here for more information on the prophet (saws) being alive in the grave:
**Are the Prophets Alive in Their Graves?
**
Answered by Shaykh Muhammad ibn Adam al-Kawthari
What Aqeedah should we have for the people that are dead? Some people say the Prophets are alive in their graves, is this true? please give me evidence.
In the name of Allah, Most Compassionate, Most Merciful,
“Muhammad is a man, but not like men;
He is an emerald, and others mere stone.”
The belief (Aqidah) of the mainstream Ahl al-Sunnah wa al-Jama’ah is that our beloved Messenger of Allah (Allah bless him & give him peace) and all the other Prophets are alive in their graves.
This life is physical and worldly (dunyawiyyah), and not just a spiritual one with the soul (barzakhiyyah), as the latter is common for all the people. They are usually involved in performing prayer and worshiping Allah (out of their own free choice without it being obligatory on them), and we can normally not see or feel them.
This is the Aqidah held by the Sunni Muslims throughout the ages, and many books in Arabic have been written on this subject. The great Imam Suyuti (Allah have mercy on him) compiled a whole work on this subject titled ‘Inba al-Azkiya bi Hayat al-Anbiya’ (Informing the intelligent regarding the living of the Prophets), in which he quoted many evidences in support of this belief. Similarly, other scholars such as: Imam al-Bayhaqi, Imam Abdul Wahhab al-Sha’rani and Imam Ibn al-Qayyim in his book ‘al-Ruh’ (The Soul) have also written and gathered evidences with regards to this.
Evidences on the prophets remaining alive in their graves:
There are many evidences in the Qur’an, Hadith and sayings of the predecessors regarding the prophets remaining alive after death. Some are reproduced here:
“And Question thou our Messengers whom we sent before you. Did we appoint any deities other that Allah, Most gracious, to be worshiped”? (Surah al-Zukhruf, 45).
Many commentators have stated in their respective exegeses of the Holy Qur’an that the living of the Prophets can be proved from this verse (See: Durr al-Manthur of Suyuti, Ruh al-Ma’ani by al-Alusi and others).
“And say not of those who are slain (martyred) in the way of Allah, “they are dead”, nay, they are living, though you perceive it not” (Surah al-Baqarah, 154).
Regarding this verse, the great Hadith expert (hafidh), Imam Ibn Hajar al-Asqalani (Allah have mercy on him) states in his monumental commentary of Sahih al-Bukhari, ‘Fath al-Bari’:
“When the living of the martyrs is proven from the text of the Qur’an, then this is also proven from a analogical point of view. And the Prophets are superior then the martyrs” (Fath al-Bari, 6/379).
“On the night of Isra, the Messenger of Allah (Allah bless him & give him peace) passed by the grave of Sayyiduna Musa (Allah bless him), and found him praying in his grave” (Recorded by Imam Muslim in his Sahih, and others).
“The Prophets are alive in their graves performing Salat” (Recorded by al-Bayhaqi in his ‘Hayat al-Anbiya’ and Abu Ya’la in his Musnad).
The above Hadith has been authenticated by many Hadith scholars, such as: Ibn Hajar, al-Haythami, Ali al-Qari, al-Munawi, al-Shawkani and others.
"Send salutations in abundance on me on Friday, as your sending salutations are presented to me. The Companions inquired: "How is it possible that you receive our salutations when your body will have been decayed? The Messenger of Allah said: “Verily Allah has made forbidden on the earth that it eats the body of the Prophets” (Recorded by Abu Dawud, Nasa’i, Ibn Majah, Darami and others, and authenticated by many, such as Ibn al-Qayyim).
“None of you greets me except that Allah returns my soul on me until I return his greeting” (Musnad Ahmad, 2/527 and Abu Dawud, 1/279).
“The Prophets are not kept in their graves for more then forty nights, but they remain worshiping Allah until the trumpet will be blown” (Sunan al-Bayhaqi).
Due to the fact that there are many narrations regarding this (of which we have only reproduced a few, as an example), Imam Suyuti is of the view that these narrations have reached the level of certainty (tawatur).
“Death will never come to the Blessed Messenger of Allah (Allah bless him & give him peace) in his grave, but he will remain alive, due to the fact that the Prophets remain alive in their graves” (Fath al-Bari, 17/22).
“It is from our beliefs that the Prophets are alive in their graves”. (Tabqat al-Shafi’iyya al-Kubra, 6/266).
“The Prophets are alive in their graves, as proven from the Hadith” (Rasa’il of Ibn Abidin, 2/203).
"The Prophet (Peace and blessing be upon him) is alive in his grave, as has been established in the Hadith “The Prophets are alive in their graves”. (See: Nayl al-Awtar, 5/101).
The above evidences from the Qur’an, Hadith and the sayings of the predecessors are sufficient to prove the fact that the Prophets remain alive in their graves after they pass away from this world. There are many other evidences which we have not mentioned here, due to the fear of prolonging
our discussion.
This is the reason why this Aqidah has been held by the mainstream Sunni scholars throughout the eras. It is only recently that some people have objected to this view.
For more details on this subject, one may refer to Imam Suyuti’s ‘al-Inba’ and Imam al-Bayhaqi’s ‘Hayat al-Anbiya’.
May Allah guide us all to the straight path (Ameen).
And Allah knows best
Muhammad ibn Adam, UK
Source: http://qa.sunnipath.com/issue_view.asp?HD=1&ID=1681&CATE=108
Re: The hair of The Prophet (SAW)
^ Jazak Allah Khair
Re: The hair of The Prophet (SAW)
..... But one cannot sit there and make a love comparison between Allah and his Habib (saws), as Allah subhanahu wa ta 'ala is The Creator. .
Sultan-e-Madina - I beg to differ ... here you are mistaken ...
Say: If you love Allah, follow me [so] that Allah love you and forgive your sins.
Please read below it's a long read but it's good for understanding ...
Al-Ifk (the Slander)
The next ten Ayat were all revealed concerning `A'ishah, the mother of the believers, may Allah be pleased with her, when the people of slander and falsehood among the hypocrites made their accusations against her and spread lies about her. Allah became jealous on her behalf and on behalf of His Prophet , and revealed her innocence to protect the honor of the Messenger of Allah .....
..... (Verily, those who brought forth the slander are a group among you.) meaning they were not one or two, but a group. Foremost among this group was `Abdullah bin Ubayy bin Salul, the leader of the hypocrites, who fabricated the lie and whispered it to others, until some of the Muslims started to believe it ....
..... While I was sitting there, I fell asleep. tSafwan bin Al-Muattal As-Sulami Adh-Dhakwani had rested during the night behind the army. Then he set out just before daybreak and reached the place where I was in the morning, where he saw the outline of a person sleeping. He came to me and recognized me when he saw me, as he had seen me before Hijab was made obligatory for me. When he saw me and saidTruly, to Allah we belong, and truly, to Him we shall return,' I woke up, and covered my face with my Jilbab (outer garment). By Allah, he did not speak a word to me and I did not hear him say anything except `Truly, to Allah we belong, and truly, to Him we shall return,' until he brought his camel and made it kneel so that I could ride upon it, then he set out leading the camel until we caught up with the army at Zuhr time.
There are people who are doomed because of what happened to me, and the one who had the greater share therein was `Abdullah bin Ubayy bin Salul. When we came back to Al-Madinah, I was ill for a month, and the people were talking about what the people of the slander were saying, and I knew nothing about it. What upset me when I was ill was that I did not see the kindness I used to see on the part of the Messenger of Allah . When I was ill; he would just come in and say ....
...
(Thereafter, O A'ishah, I have been told such and such a thing about you, and if you are innocent, then Allah will reveal your innocence, but if you have committed a sin, then seek Allah's forgiveness and turn in repentance to Him, for when a servant confesses his sin and repents to Allah, He accepts his repentance.) When the Messenger of Allah finished what he had to say, my tears stopped completely and I not longer felt even one drop. Then I said to my father,Answer the Messenger of Allah on my behalf.' He said, I do not know what I should say to the Messenger of Allah.' So I said to my mother,Answer the Messenger of Allah on my behalf.' She said, I do not know what I should say to the Messenger of Allah.' So even though I was just a young girl who had not memorized much of the Qur'an, I said:By Allah, I know that you have heard so much of this story that it has become planted in your minds and you believe it. So now if I tell you that I am innocent -- and Allah knows that I am innocent -- you will not believe me; but if I admit something to you -- and Allah knows that I am innocent -- you will believe me. By Allah, I cannot find any example to give you except for that which the Prophet Yusuf's father said,
(So (for me) patience is most fitting. And it is Allah Whose help can be sought against that (lie) which you describe) [12:18]. Then I turned my face away and lay down on my bed. By Allah, at that point I knew I was innocent and that Allah would prove my innocence because I was innocent, but by Allah, I did not think that Allah would reveal Qur'an that would be forever recited concerning my situation, because I thought of myself as too insignificant for Allah to reveal anything concerning me. But I hoped that the Messenger of Allah would see a dream in which Allah would prove my innocence. By Allah, the Messenger of Allah did not move from where he was sitting and no one left the house before Allah sent down revelation to His Prophet , and he was overtaken by the state that always overtook him when the revelation came upon him, until drops of sweat like pearls would run down him, even on a winter's day; this was because of the heaviness of the words which were being revealed to him. When that state passed -- and the Messenger of Allah was smiling -- the first thing he said was,
(Be glad O A'ishah, Allah has declared your innocence.) My mother said to me,Get up and go to him.' I said, `By Allah, I will not go to him and I will not give praise to anyone except Allah, may He be glorified, for He is the One Who has proven my innocence.' So Allah revealed: ...
[Hareem01 again]
From here you can see Aisha (RA) was upset with the prophet (SAW), but was happy with Allah (SWT) and you can also see until the ayah was revealed even the prophet (SAW) did not know whether the slander against his wife was true or false.
Also ... one more ayat ...
Allah says: “There are men who take others besides Allah as equal with Him. They love them as much as they should love Allah. But the believers have more love for Allah.” (Qur’an 2:165)
To love prophet (SAW) more than oneself is a must, but to love Allah (SWT) more than everything is also a must ... The way to love Allah (SWT) is to obey and follow prophet (SAW) ....
Re: The hair of The Prophet (SAW)
That ayah is not making a love comparison between Allah (swt) and His Rasul (saws).
Allah (swt) is commanding the Prophet (saws) in the Qur'an, firstly, He (swt) is saying,
Kul = Say
And then He (swt) tells the Prophet (saws) what to say.
And Allah (swt) is telling us through Prophet Muhammad (saws) in the Qur'an, to tell us that if we love Allah, then to follow the Prophet (saws).
So what is your point? I said the same thing, obeying Rasul-Allah (saws) is obeying Allah, and then Allah (swt) will forgive you of your sins by seeing Rasul-Allah (saws) intercede for you on your behalf in your defense.
Like I said to you, Rasul-Allah (saws) is like our lawyer, he defends us, and Allah (swt) makes the judgement to forgive. That is why Allah (swt) commanded the Prophet (saws) to "Say" to all human beings:
If you love Allah, follow me [ie. Prophet Muhammad (saws)] [so] that Allah love you and forgive your sins.
Maybe you misunderstood the ayah.
Allah (swt) is telling Rasul-Allah (saws) to say this to us.
Re: The hair of The Prophet (SAW)
yes,I mean by "follow me "(Follow the Prophet(saw)).
But Allah is not saying that if you love Allah .........love Prophet........Allah says Follow Prophet.
Re: The hair of The Prophet (SAW)
The great Sunni scholar, al-Qurtubi said of this ayah of the Qur'an:
"The sign of loving Allah is loving the Quran.
The sign of loving the Quran is loving the Prophet, Allah blesses him and grants him salvation.
The sign of loving the Prophet is loving the hereafter.
And the sign of loving the hereafter is loving oneself.
The sign of loving oneself is leaving the outer world.
And the sign of leaving the outer world is taking from it only what is needed for survival."
Anas ibn Malik states that Rasul-Allah (saws) said:
"Three things bring about the beauty of faith: that one loves Allah and the Prophet more than anything else, that he loves people for the sake of Allah, and that he hates going back to sin with the same degree as he hates jumping into fire."
Re: The hair of The Prophet (SAW)
Now read this:
'Umar ibn al-Khattab told the Prophet, "I love you more than anything except my soul which is between my two sides." The Prophet replied, "None of you will believe until I am dearer to him than his own soul." 'Umar said, "By the One who sent down the Book on you, I love you more than my soul which is between my two sides." The Prophet said, *"'Umar, now you have it!" *
(al-Bukhari)
Re: The hair of The Prophet (SAW)
Anas reported that the Rasul-Allah (saws) said:
**"None of you will believe until I am more beloved to him than his children, his father and all people." **
Reported in:
al-Bukhari
Muslim
an-Nasa'i
You may also look at a similar hadith in Sunan Abu Dawud
The reward for Loving the Prophet (saws):
*** Anas said that a man came to the Prophet and asked: "When will the Last Hour come, Messenger of Allah?" , "What have you prepared for it?" he asked? He replied, "I have not prepared a lot of prayer or fasting or charity for it, but I love Allah and His Messenger." The Prophet said, "You will be with the one you love."
***Reported in Bukhari
Re: The hair of The Prophet (SAW)
Someone who has true love of the Prophet, may Allah bless him and grant him peace, will manifest the following signs.
1) The first sign is that he will emulate him, apply his Sunna, follow his words and deeds, obey his commands and avoid his prohibitions and take on his adab in ease and hardship, joy and despair. Allah testifies to that, “Say: if you love Allah, then follow me and Allah will love you.” (3:31)
2) He will prefer what the Prophet, may Allah bless him and grant him peace, has laid down as law and encouraged, over his own passions and appetites. Allah said, “Those who were already settled in the abode, and in belief, before they came, love those who have emigrated to them and do not find in their breasts any need for what they have been given and prefer them to themselves even if they themselves are in want.” (59:9)
3) His anger against people will only be for the sake of the pleasure of Allah. Anas ibn Malik said, “The Messenger of Allah said to me, ‘My son, if you can be without any grudge in your heart against anyone in the morning and evening, be like that.’ Then he added, ‘My son, that is part of my Sunna. Whoever gives life to my sunna has loved me and whoever loves me is with me in the Garden.’” (at-Tirmidhi)
Anyone who possesses this particular quality has perfect love for Allah and His Messenger. Anyone slightly lacking in it is imperfect in his love, while not entirely devoid of it. The proof of this is in what the Prophet said about the man who was given the punishment for drinking. A man there cursed him and the Prophet said, “Do not curse him. He loves Allah and His Messenger.” (al-Bayhaqi)
4) Another of the signs of love for the Prophet is to mention him often. Whoever loves something mentions it a lot.
5) Another is great yearning to meet him. Every lover yearns for their beloved.
When the Ash’arite clan came to Madina, they chanted, “Tomorrow we will meet those we love, Muhammad and his Companions!”
6) One of its signs is that as well as mentioning him often, someone who loves him will exalt and respect him when he mentions him and display humility and abasement when he hears his name. Ishaq at-Tujibi said, “Whenever the Companions of the Prophet heard his name after he died, they were humble, their skins trembled and they wept. It was the same with many of the Followers. Some of them act like that out of love and yearning for him, others out of respect and esteem.”
7) Another sign is love for those who love the Prophet and the people of his house and his Companions, both of the Muhajirun and Ansar, for his sake. Such a person will also be hostile to those who hate them and curse them. Whoever loves anyone, loves those he loves.
The Prophet said about al-Hasan and al-Husayn, “O Allah, I love them, so love them.” In al-Hasan’s variant, “O Allah, I love him, so love the one who loves him.” He also said, “Whoever loves them loves me. Whoever loves me loves Allah. Whoever hates them hates me. Whoever hates me hates Allah.” (al-Bukhari)
He said, “Allah! Allah! My Companions! Do not make them targets after me! Whoever loves them loves them by loving me. Whoever hates them hates them by hating me. Whoever does something hurtful to them does something hurtful to me. Whoever does something hurtful to me does something hurtful to Allah. Whoever does something hurtful to Allah is about to be seized.” (at-Tirmidhi)
He said about Fatima, “She is a part of me. Whoever hates her hates me.” (al-Bukhari)
He said to ‘A’isha about Usama ibn Zayd, “Love him for I love him.” (at-Tirmidhi)
He said, “The sign of true faith is love for the Ansar and the sign of hypocrisy is hatred for them.” (al-Bukhari and Muslim)
In a hadith related by Ibn ‘Umar we find, “Whoever loves the Arabs, loves them because he loves me. Whoever hates them hates them because he hates me.” In reality, whoever loves someone loves everything he loves. This was certainly the case with the Salaf, even regarding permitted things and the appetites of the self.
Anas once saw the Prophet reaching for the pumpkin in the plate. He said, “I have loved pumpkin from that day.”
Al-Hasan ibn ‘Ali, ‘Abdullah ibn ‘Abbas and Ibn Ja’far came to Salma [a servant of the Prophet] and asked her to prepare some food for them which the Messenger of Allah liked. Ibn ‘Umar began to wear tanned sandals dyed yellow when he saw the Prophet wearing ones like that.
8) Another sign is hatred for anyone who hates Allah and His Messenger, having enmity towards all who have enmity towards him, avoidance of all those who oppose his Sunna and introduce innovations into his Deen, and finding every matter contrary to his Shari’a burdensome. Allah says, “You will not find any people who believe in Allah and the Last Day who having love for anyone who opposes Allah and His Messenger.” (58:22)
His Companions killed their loved ones and fought their fathers and sons to gain the pleasure of the Prophet, may Allah bless him and grant him peace. ‘Abdullah ibn ‘Abdullah ibn Ubayy said to him, “If you had wanted, I would have brought you his head (his father’s).”
9) Another sign of it is love for the Qur’an which the Prophet brought, by which he guided and was guided, and whose character he took on so that ‘A’isha said, “His character was the Qur’an.” Part of love for the Qur’an is its recitation and acting by it and understanding it, and loving his sunna and keeping within its limits.
Sahl ibn ‘Abdullah said, “The sign of the love of Allah is love of the Qur’an. The sign of love of the Qur’an is love of the Prophet. The sign of love of the Prophet is love of the Sunna. The sign of love of the Sunna is love of the Next World. The sign of love of the Next World is hatred for this world. The sign of hatred for this world is that you do not store up any of it except for provision and what you need to arrive safely in the Next World.”
Ibn Mas’ud said, “No one needs to ask himself about anything except the Qur’an. If he loves the Qur’an, he loves Allah and His Messenger.”
10) One of the signs of love for the Prophet is having compassion for his community, giving them good counsel, striving for their best interests and removing what is harmful from them just as the Prophet was “compassionate, merciful to the believers.” (9:128)
11) One of the signs of perfect love is that the one who aspires to it does without in this world and prefers poverty.
The Prophet said to Abu Sa’id al-Khudri, “Poverty for those among you who love me comes quicker than a flood from the top of the mountain to the bottom.” (at-Tirmidhi)
In a hadith from ‘Abdullah b. Mughaffal, a man said to the Prophet, “O Messenger of Allah, I love you.” He said, “Take care what you say!” He said, “By Allah, I love you” three times. He said, “If you love me, then prepare for poverty quickly.” There is a similar hadith from Abu Sa’id al-Khudri.
Re: The hair of The Prophet (SAW)
Hadhrat Ibn Abbaas (radiallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said:
Love Allah Ta’ala because He nourishes and sustains you; love me because Allah Ta’ala loves me.”
(Tirmizi)
Re: The hair of The Prophet (SAW)
You love Prophet(saw) more than anything except Allah..........I love Prophet(saw) more than anything except Allah.Then what are we arguing about?
Re: The hair of The Prophet (SAW)
I asked you the same question 7 posts ago....you changed your view from this:
To this:
Alhumdulillah.
Re: The hair of The Prophet (SAW)
But remember....Allah (swt) is not a thing (anything) and so therefore one's love for Allah (swt) cannot be manifested in the same way. That is why to Love Rasul-Allah (saws) is to love Allah (swt).
Re: The hair of The Prophet (SAW)
Allah says: “There are men who take others besides Allah as equal with Him. They love them as much as they should love Allah. But the believers have more love for Allah.” (Qur’an 2:165)
You say that Allah is not a thing that can be reckoned. I agree ... You say to love Allah (SWT) is to love his prophet (SAW)... I still say to love Allah (SWT) is to obey his prophet (SAW) ... As his prophet (SAW) is a thing that can be reckoned he can be loved in the way we know how, but to love Allah (SWT) is to obey the prophet (SAW).
Loving the prophet (SAW) has to take second priority to obeying him ... Your quote by Qurtubi (RA) is a poetic quote ... he uses the word **"sign" **as something which cascades from one premise to the next. i.e. In order to love Allah (SWT) fully, one must also love Quran and in order to love the Qur'an fully, one must also love the prophet (SAW) and so on. This suggests a level of priority. The ultimate goal is to love Allah (SWT) but to get there we must go through the steps that Qurtubi (RA) narrates .... my point still stands; loving Allah (SWT) is the ultimate purpose to attain.