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Response to Fitna Movie: - The Prophet Mohammed of Islam you know him? The character

In the Name of Allah, Most Gracious, Most Merciful

Mohammed The Prophet of Islam you know him?

should know this man.
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http://huda.it/

Student Kiss Teacher Japanese

(khuluq) of the Prophet Muhammad

In the Name of Allah, Most Gracious, Most Merciful

from the group http://groups.msn.com/SUFISMO

a greeting of peace to all who read

Allah the Almighty in His Noble Qur'an encourages us to follow as a model for our "advanced" Saiyydinà His Messenger Muhammad - Allah's blessings and peace be upon him -: " invitation of Allah you have a sublime way, for those who hope in Allah and in 'Last Day and remembers Allah much " (Quran Sura Al-Ahzab 33 vers.21)

Allah the Almighty in His Noble Qur'an also describes what The character "khuluq" with which he sent Saiyydinà Muhammad - Allah's blessings and peace upon him-to his creatures: " What mercy from God you showed kindness to them? If you were was rude and hard-hearted they would have dispersed away from you. Use their forgiveness, ask forgiveness for them, and advised them to do. .. " (Quran Sura Al-Imran 3, vers. 159)

All the Masters (Shuyukh) Tasawwuf have "conformed" to this "sublime model" following his Sunna (way of acting and to the Prophet) in their every thought and action, teaching in their turn, with more acts and states (HAL) than words, this Way (Tariqa Muhammadiyya) to their disciples.

I thought so that you can find some interest in the following publication of commentaries (Tafsir) of Surah above-mentioned "the character of the Prophet" (Cor.3 0.159 to 60) to capture even more the beauty and the nobility of the teachings of Allah the Almighty that we wanted to give his noble with this verse, Allah cha.

These NB-page listing are from the book to be published soon: "The Family of Imran Sura of the Islamic Wisdom 'of Ludovico Zamboni - GEI Idea Publishing Group. The third chapter (Sura) of the Qur'an in the light of comments of Ibn Kathir and Al Qâsânî directly translated from the Arabic by Ludovico Zamboni, who has kindly allowed us to publish here in preview, may Allah reward you and be satisfied with his work. Who did they use is kindly requested to bring back the origin of these pages, thanks.

In the text indicates "normal" is dedicated to translating the comments of Ibn Kathir and Al-Qàsànì.

the character in bold to the verses of the Quran

the character in the notes in italics Ludovico Zamboni

Tafsir (commentary) 159-60 of the verse of Sura Al-Imran - 3

[On the character of the Prophet (sas)]

Text

" 159) For which mercy from God you showed kindness to them? If you had been rough and hard of heart they would be scattered far away from you. Use them clemency, ask forgiveness for them, and advised them to do. And when you've acquired firm resolve, confidence entrusted to God, because God loves those who entrust themselves to him. 160) If God helps you, none can overcome you, but if God abandons you, who can assist you after Him? God is so confident in entrusting those who have faith. "

Says Ibn al-Kathir:

The Almighty turns His messenger, full of kindness towards him and believers, talking about how he made her soft heart about his community against that of those who follow his orders and cease to turn against him, and how he ensured that his words seemed to them pleasing, and says 'What mercy ( bi-mâ rahmatin ) by God's kindness you showed ( linta ) against them? " That is, by what God has meant you were gentle with them, if not for God's mercy and your in them? Qatada said: "The meaning is 'for mercy from God you have shown kindness to them'. The particles, but in fact in this case is a simple conjunction. "(...)

says Al-Hasan Al-Basri:" We are talking here of the character ( khuluq ) with which God has sent Muhammad, and this noble verse like the words of the Most High "is come to you a messenger that comes from yourself, who weighs what you make and who cares for you, merciful and gracious to the believers" (Cor 9.128).

Imam Ahmad Abu Rasid handed down by Al-Harran, "Abu Al-Umama Bâhilî took my hand and said: 'The Messenger of God took my hand and told me: Abu umami, there are some believers to which my heart has tenderness'. "

Al-Qasr:" Had it not been for a divine force that True's confidential how could the Apostle of God to endure the company of men? Can not you see that Moses, just after hearing his word, he could not bear even to speak with his brother, and took his head, pulling him? (Cor.20 0.92 to 4) Or: If the Prophet (upon him peace and divine prayer) had not looked at them [with an eye to] get rid of the rules of their own change (t-ahkâmu tasrîf) that had been running in them, realizing that it was Allah to give rise to them, how could she bear their company?

Then the Most High says: "If you had been rude ( Fazz ) and hard ( Galician ) of heart they would be dispersed away from you, ". The term Fazz is similar in meaning to the Galician , so that the meaning is' if you had been hard on the floor and my heart ', or in other words' if you had you addressed them with violent words, and with the hard-hearted, they would have run away from you, leaving you, but God brought them together to you causing you to be gentle with them, so as to appease their hearts'. He says, 'Abd Allah' Amrw: "I see in the sacred books revealed earlier description Envoy of God is not rude, not hard, not screaming in the markets and does not respond to evil with evil, but rather forgive and tolerate. "At-Tirmidhi handed down by 'God's Envoy Â'iša these words:" God told me to be extremely gentle with people, to the limits of corny ( bitter-ni-bi-n nas Mudar ) in the same way I ordered the works required of Religion (al- farâ'id ). "

on these words Koran, Al-Qasr says:" If I had given them to drink pure wine of the Divine Unity, without diluting with a 'party' for them, they would separate you from wandering aimlessly without being able to stand even a moment. "Similarly, Al-Alusi says:" If I had their own rules set out in detail the reality of major energy (l-ahkâmu haqa'iq) their chest would be limited and would not have borne the burden of the reality of spiritual education standards required in the initiatory path. Yet you had indulgence towards them, through the sacred Law and facilities [it provides]. "Ar-Razi reports this hadith:" There is more pleasing to God, the meekness and gentleness of the indulgence of a spiritual leader (Imam). And there is no ignorance more hateful in the eyes of God, ignorance and rudeness of a spiritual guide. "

(The character (khuluq) .. .2 ^ part )

So the Almighty goes on to say: "Use them clemency, ask forgiveness for their ( astagfirla -hum), and advised them ( Sawiri -hum) from the be ( fî l-amr ) ». In fact, the Apostle of God occasion for advice to his companions, so as to infuse enthusiasm into what did. On the day of Badr took counsel with them for example on whether or not to go to meet the caravan [of the Meccans], and they said, "Messenger of God, if we ask about a vast sea, we will cross it with you and if you walk with us towards Al-Bark Ghimâd [in distant locations Yemen], we shall come to you. We will not like the people of Moses, who said "'Go thou, with thy Lord, and fight you two, we'll be sitting here waiting '". (Cor.5, 24) I say instead: 'Go, and we will be with you. We will fight in front of you, to your right and your left. "(...) On the day of Uhud asked for advice, whether it was more appropriate to stay or leave Medina and clash with the enemy, said it was the most better to face the enemy in open field, so the Prophet ordered him to leave the city for give battle. The day of the moat, he sought advice on whether it was appropriate to come to an accommodation with the coalition factions

[that surrounding Medina] offering them a third of the oasis of dates for that year: Sa'd, and Sa'd Mu'adh very well 'Ibad were against, and the idea was shelved. And yet, the day of Al-Hudaybiyya his Companions asked for advice on whether it was appropriate fall on the children of idolaters; the veracious Abu Bakr then said: "We did not come to fight but to perform the rites of the pilgrimage less (' umra ). "The Prophet consented to the board of Abu Bakr. By then the history of slander [against 'Â'iša,] the Prophet

said: "People Muslim consigliatemi about people who have blamed my wife, but God, I know of no harm load of my wife! It blamed a man: but God, I do not know no evil against her "(italics in the passage we quote from At-Tirmidhi - libro48, the Commentary of the Quran, chapter commentary on the Sura of Light hd nr .3191, as the version reported by Ibn Kathir is incorrect). And he asked the advice of 'Ali and Usama to whether he should be separated from' Â'iša. Anyway, the Prophet for advice to his comrades in battle and in similar situations. The learned are not agreed, however, and have two different opinions on this : The request of counsel was mandatory for the Prophet, or was instead merely recommended, with the aim of strengthening the hearts of C ompagni?. (...)

Al-Kalb passed on these words of Ibn 'Abbas: "The verse was revealed in reference to Abu Bakr and' Umar: They were the two Apostles Envoy of God, his two special assistants, the two fathers of the Muslims. "Imam Ahmad handed down by 'Abdu r-Rahman Ganam well: "The Messenger of God, on him in prayer and divine peace, said to Abu Bakr and' Umar, 'If you two agree on a suggestion, I am not averse '. "Mardawayh handed down by Ibn' Ali ben Abi Talib:" They asked about the invitation of God's firm resolve (' AZM), and he said:' It is consult with the people of the right opinion ( Ahlu Ra'y -r), and then following it '. "Mâgiah handed down by Ibn Abu Hurayra these words of the Prophet: "A person who is asked council is entrusted with a position of trust." (...) And ever handed down by Ibn Mâgiah Giâbir Envoy these words of God: "When one of you ask your brother, this gives its advice. "

Al-Alusi reports from Ibn 'Abbas that were revealed when the words" recommended with them, "the Messenger of God said," God and His Posted do not need to ask advice. But God Almighty has made the 'request advice' a mercy for my community: who, being part , consult, will not remain unguided and the person to ask advice tralascerà not fail to fall into temptation. "As-Suyuti reports from Anas Envoy these words of God:" Who asks inspiration God (istakhâra) does not fail, and who asked not Board regrets that. "And more and As-Suyuti mentions Sufyan's words:" I learned that the council is asking half intelligence. And 'Umar Al-Khattab asked advice well to women. "Ar-Razi for his part points out that the word derives sawara from the root s-wr, with the first meaning of 'to extract the honey from the comb, sickly sweet'.

says Al-Qasr, "" Use their mercy, "because your opinion (hukm) is our opinion, so you do not use clemency unless when We are used to have mercy. So it turns away from such an attribute by means of what is confirmed in the station of spiritual servant, and transfers it to the characterization of the separation (tafriqa), saying 'Stop in the place of humiliation, begging for their forgiveness'. And so his Sunna (glory be to Him) in respect of His Prophets and His saints, distracts them from the synthesis (Giam ') transfer to separation, and then transferring them distracts from the separation in the synthesis, and that's why the first says "use their clemency," which is summary, then add "ask forgiveness for them, which is separation. (...) So, after saying "ask forgiveness for them, he adds," and recommended with them about what to do, "is to lay down a 'place' for them. In fact, one of which is used in the straits of clemency and shame (fî l-sidari khajla) can not see for himself the spiritual station of the noble generosity, and if so ask their advice, take out their in the degradation (iNKiSO) perfumes and their hearts. "

says Ibn 'Arabi: "The reason it becomes necessary to' take advice 'is that it belongs to the True in every existential a' true face '(wajh Khass) not is in other beings. It sometimes happens that the true, glory to Him, be on a certain projectiles, about anything, what does not project well as a being who is higher grade. An example is the science of names given to Adam, despite the fact that the 'supreme assembly' (al-malâ'u la'lâ) was more noble for him with Allah: and yet, Adam had something they had not ( ...). And if so, it sometimes happens that the Prophet is only about things that he himself states in the world for being committed to regular and clear, even if not from rational thought (fikr ), since he is certainly no part of only those who act according to rational thought. At other times in its regulatory activity is associated with another's intellect, which is like the Universal Soul (an-l-nafsu kulliyya) (...). He knows that belongs to God Almighty in every existential being a 'true face' from which he projects onto him what he wants, and that does not belong to others 'faces'. (...) One could argue, however, Allah has taught him his wisdom concerning His creatures, since it says, addressing [implicitly] to him [in a hadith qudsiyy which shall contain the following words spoken by God to the primordial Pen], 'Write my wisdom in my creation, until the Day of Resurrection '. in response to this objection can be considered two points of view. According to the first, even if it is true that the Prophet knows what exists, yet it can be assumed that both his 'consult,' but the fact that someone to be involved in its regulatory activity part of the means by whom he taught what he teaches Being. Similarly, although we know that Allah knows what is happening in His creation, He says, "We shall test you until we know '(Cor.47, 30) Thus, something like this also shows about God himself, because [he says, 'As long as we know, "though] there who can ' know 'more than God! On the other hand, and this is the second point of view that you can answer the objection, we know that to Allah belongs in every be a 'face' that characterizes him: and the 'face' God is not defined 'creature'. So, he tells the Pen: 'Write my wisdom in my creation' [FI Khalq, also 'in My creature'], and does not say 'Write My wisdom in the face coming to me is place individually in every creature '. God, glory be to Him, can give a 'reason', which is what the Pen writes the wisdom of Allah in His creation, but can give no 'reason', and this is the 'true face' , which does not recognize or 'grounds' or creature. Here's the 'take counsel', because it can manifest something that you can be the wisdom of the man 'face', so that the person with whom the Prophet recommended in its regulatory activity projected onto him knowledge that arose from part of Allah because of that 'face' whose knowledge was not written by [Pen], and had no place in the appearance creaturiale. '"(Al-l futùhatu -makkiyya, vol II cap.198, pag.423)

(The character (khuluq) ... 3 rd party )

Then the Most High says: " And when you've acquired firm resolve ( Idha 'Azamta ), confident in God conferred ( tawakkal' ala-llah ) », namely when you asked for advice on what to do and you've made the decision to trust in God in realizing , " because God loves those who trust in Him" \u200b\u200b .

< Al-Mazharî> reports from Ibn 'Abbas: "The Prophet said:' Seventy thousand of my community will enter Paradise without account '. The asked him, 'And who are they, Messenger of God?' 'They are those who do not give undeserved praise, that do not steal, do not take bad wishes and trusting that rely on their Lord'. "It is always Al-Mazharî back from 'Umar Al-Khattab well these other words of the Prophet "If you really affidaste to God as there needs to be done, he will ensure to you the same way that provides for the birds, ranging

hungry and come back with a full stomach ' . And indeed, noted Al-Mazharî, in a hadith qudsiyy God says: "I am the second thought that My servant has Me "

And still on the confident relying " <> reports 'started from a' this story: "I was in a deserted area, em'ero away ahead of the caravan, when suddenly I saw before me a person. I quickened my pace until I could see the distinctly was a woman who was holding a small bottle for water and a stick, and walked trembling. I thought it was the last legs, so I put my hand in his pocket, took out twenty dirhams and said, 'Take these, and stay here until they pass the caravan and you associated with it by paying the fee, so night when you come to me, as well as adjusting your situation '. But then she nodded in air with his hand, as well, and here he held in the palm many gold coins. So I said, 'You've got your silver coins from his pocket, and I got my gold coins from the invisible'. "

Finally, with regard to proposition Koran "when you have acquired firm resolve, trust in God," read the opinion of <> Gia'far As-Sadiq, according to which God commands it in "righteousness (istiqâma) external in respect of the creatures, and the stripping interior against the Truth. "

<> says:" The profound reality of the trusting trust is formed from the contemplation of decretante [of God taqdîr] together with the rest of the heart that prevents charging of the tribulation with the management of self (Tadbir). And "God loves those who trust in Him 'and does them taste the fresh wind of' enough '(ki-faya), so as to eliminate any fatigue and all the effort, because he treats everyone necessarily according to what they deserve. So when dell''affidarsi 'there are those whom he enriched with his gifts, those

that He protects His meeting, and finally satisfied those he makes in every state until it is satisfied with his stay, and stop with him, in him and for him, despite the dumb-ments (talwînât) implied in His decrees .

On the whole verse, observes "many Sufi it can be understood as being directed to the Human Spirit (ar-rûhu insâniyy-l), showing tenderness toward the soul and its faculties passionate and irritable, so that it can be entirely part that it is, how do you connect to the persistence of the seed and the improvement of means of life, otherwise, these faculty disperse, wisdom is amiss and would be less than perfection for which man was created. "

(The character (khuluq) .. ^ .4 side and end )

Then he says: "If God helps you ( yansur -kum), no one will defeat ( the Galib la-kum); but if God abandons you, who you may help after him? " This verse is similar to the words contained in v. 126 of the same Sura, where it is said: "And the victory ( Nasr ) comes only from God, the Mighty, the Wise." After that sort of trust in God, and says "God is so confident entrusting those who have faith" .

<> says: "If God helps you, no one will defeat 'He spoke in favor of the exterior of believers with support (Tawfiq), and in favor of their spirit with the Construction (tahqîq). (...) When it comes to the rescue winning means 'against a enemy', and your worst enemy is your soul (nafs). The victory of the soul occurs when claims are that his force is defeated by the defenses of his mercy, so that the armies of the passions are routed from the assault troops of the divine condescension (munâzalât), and holiness (wilaya) is directed only to God, without doubt the claims, which form part of individual characteristics of humanity, and without their passions of the soul and hopes related to them, which are traces of veils and conditions that prevent closeness. "But if God abandon you" etc..: He who lets him go where he wants to leave, entrusted to his poor choice of settlement and its state disintegrates in the gutters of the passions: so once he goes to East show without any shame, and a 'one comes to the West without getting any respect. "

:" Some will remember how the help of Allah in of His slaves is done in several ways. For he rescues that began with the will undertake in the Way (murîdûn) in suppressing their passions, helps the lovers (muhibbûn) with approaches, and helping the experts ('ârifûn) with the unveiling of contemplations. "

says Al-Qâšânî:

'What mercy from God', that is characterized by the fact that you're full of mercy, a mercy (Rahma rahîmiyya ), and ie a complete mercy, full and perfect, which is one of divine qualities, which accompanies the your being that is the result of a gift and it is divine ( wugiûdu al-l-l-mawhûbu ilâhiyy ), and is not being 'human' One ( wugiûdu al-l-bašariyy ), which is why that "you showed kindness to them. If you had been rude, "characterized by the qualities of the soul, including the roughness and hardness," they would be scattered far away from you, "for bringing them together is the Divine Mercy, which means that they will necessarily amino.

"Use them clemency" for those sins that you refer, as you see them come from Allah, through the eyes of the divine unity, and since your spiritual station is too high to be damaged by the actions of men and to try to anger them, or to cure hatred with revenge.

And "ask forgiveness for them" for what it refers to Allah, having held their neglect ( gafla ), But also their remorse and their demand for an apology. "And advised them on what to do" about the war and more, out of respect for them, but "when you've acquired firm resolve" to forgive the thing trusting God trusting Him, realizing that all actions, victory and relief, knowing what is most appropriate and best, they come to Him, not from you, and even from their advice.

then realizes the deeper meaning of trust and confidence of the Unit for action include the words "If God helps you, no one will defeat " etc..

- END -

***************************** **

Pages from the Book: "The Family of Imran Sura in Islamic Wisdom" - Ludwig Zamboni - GEI Idea Publishing Group. The 3rd Chapter (Sura) of the Qur'an in the light of the comments of Ibn Kathir and Al Qâsânî ( translated directly from Arabic by Ludovico Zamboni).

published by Umar on: http://groups.msn.com/SUFISMO (23:08:05)

Al-hamdu them Rabbi-l-llah-'alamin

Umar

Zopiclone Overdose Quantities

• In the Name of Allah, Most Gracious, Most Merciful
  
  Muhammad Messenger of God
  
  By al-Shaykh 'Abdu-r-Rahman Pasqui
  
  by Site www.huda.it
• 
  
• biography and family tree of the Prophet Muhammad

Date of birth: According to reliable historical research findings accurate the birth of the Prophet Muhàmrnad dates from the 12th of the month of Rabi first Year of the Elephant (53 years before Hegira), which corresponds with the greatest probability to 22 April 570 AD, a day on Monday

Place of birth: Mecca in the Hijaz region , situated, overlooking the Red Sea , in the central zone of the Arabian peninsula, known Giazìratu-l-'Arab. Continent: Asia .

Parents: 'Abdu Lldh Bintu and Amina Wahbi.

Grandfather: Abdel Muttalib - Great-grandfather: Hashim - great-grandmother: Abdu Manaf

(son) of Qusàyy - (son) of Kilāb - ( son) of Murrah - (son) of Ka'ba

(son) of Lu'àyy - (son) of Ghalib - (son) of Fahr - (son) of Malik

(son) of Nadr - (son) of Kinānah - (son) of Khazīmah

(son) of Mùdrakah - (son) Ilyas - (son) of Mudar

(son) Nazario - (son) of Ma'àdd - (child) of 'Adnan - (son) of Udd

(son) of Udad - (son) of Humàysa' - (son ) of Yàsgiub

(son) of Nabi - (son) of Giamila - (son) of Qīdār - (son) of Isma'il

(son) Ibrahim - (linden) A Tsar - (child) of Nāhūr - (son) of Ashu '

(son) of Ur'ūsh - (son) of Nafi' - (child) of 'Abir (the people of the Prophet Hud)

(son) of Shālikh - (son) of Arfàkhshad - (son) of Shem

(son) of Nuh - (child) of Làmlak - (son) Anusha - (son) of Shàyth
(son) of Adam, God created the clay

The most important events of his life

◊ born in Mecca, no father, 22 April 570 AD, corresponds to the 12th of Rabi lst 53 first year of the Hegira.

◊ At the age of 6 years, is motherless. It is taken by his grandfather.

◊ At the age of 8 years, the death of his grandfather, is taking his paternal uncle Abu Talib.

◊ At the age of 12 years accompanying his uncle to Syria. During their journey, Busra, monaco a Christian recognizes him as the Prophet announced by Moses and Jesus

◊ At the age of 23-24 years according to travel to Syria, this time as trustee business imprenditricemeccana Khadīgiah a name.

◊ At the age of 25 years marriage Khadīgiah.

◊ At the age of 35 years ago. arbitrator in the dispute between the elders of the important families of Mecca who vie for the privilege of placing the Black Stone in its place in the corner of NobileKà'bah.

◊ At the age of 40 years receives Investiture Apostolic-Prophetic and the first Quranic revelation in the Night of Destiny, by the archangel Gabriel during the month diRamadàn in the cave of Mount Hira '. Shortly afterwards he began preaching Islam deprived of basic message: "Nobody has the right to be worshiped but God, Muhammad is the Apostle of God."

◊ In the third year investiture Apostolic-Prophetic Preaching begins the public. Start the repression by conservative class dominantemeccana.

◊ From the fifth to seventh year of the persecution is constantly growing and in the seventh year and the entire famigliaHascemita the Prophet are banned and confined to the valley of Shì'b.

◊ In the ninth year the notice is revoked for reasons of political expediency and an end the exile.

◊ In the tenth year of the prophecy, called They are suffering, dying a few months away, the zioAbu Talib, who had grown up with its prestige and receiving protected by hatred of leaders of Mecca and Khadīgiah, the beloved wife who had always supported in the most difficult of the Mission. The night of the 27th month of Ragiab of the tenth year is the miracle of al-Isra 'wa l-Mi'ràğ. The Prophet is transported over a single night from Mecca to Jerusalem by the Al-Aqsa Mosque and Jerusalem in the Presence of God and the divine presence in Mecca.

◊ In the twelfth year of preaching, although opposed in every way, continues, and the Prophet first received the oath from a group diAqaba inhabitants of Yathrib converted to Islam.

◊ In the thirteenth year is the second pledge of Aqaba again by the inhabitants of Yàtlirib, inviting the Prophet to move to their city. Ne] the same year, the management mechanism of killing the Prophet and organizing a conspiracy, but the Prophet to escape the attack. his life and one of the Companions of the first hour, the fidoAbu Bakr, the 27th of the month of Safar, part direct from Mecca to Yathrib, pursued by bounty killers hired by the management mechanism to kill. The eight-Awwal Rabi'ul (September 622 AD), comes to Yathrib, becomes Medinatu-n-Nabiyy (the city of the Prophet).

◊ 1, Year of the Hegira. He founded the Mosque in Medina.

◊ Year 2nd Hijrah: The Battle of Badr. At the head of 313 men, with God's help, leads to the miraculous victory of the Muslims on the overwhelming forces of disbelief. ◊
3rd year of the Hegira. Battle of Uhud. The Meccans come looking for revenge on the outskirts of Medina and near Mount Uhud is a clash which, after various events, results in a new resounding failure of the Meccan leadership.

◊ 5 th Year of the Hegira. Medina was besieged by the confederation Jewish-Bedouin-idolatrous. The Prophet directed the defense and, with the help of the mighty God, the victory smiles to the Muslims.

◊ 6 th Year of the Hegira. Hudaybiyah treaty with the Prophet deserves a ten-year truce with the leaders of Mecca.

◊ 7 th year of the Hegira. Conquest and subjugation of the oasis of Khaybar Jewish settlement, whose leaders were conspiring with the Bedouin tribes to attack Medina.

◊ 8th year of the Hegira. The Meccans Hndaybiyah violate the treaty. The Prophet from Medina moves with the Islamic Army for the Liberation of Mecca from the domain-idolatrous polytheistic. On 20 Ramadan the Prophet entered Mecca without a fight, who surrendered without resistance at the discretion of the weapon of Islam. The Prophet made purification of the Noble dall'abominio Ka'ba of idols, breaking down one by one under astonished eyes of the Meccans, who expect the outbreak of the wrath of the gods on Muhammad. Proved fruitless waiting, is the general conversion to Islam of Mecca, who swear allegiance to the Prophet. He asked them:''O Coreisciti, how do you think I'm gonna treat you? ". They said: "O noble brother and son of a noble brother, you do not expect anything but good." He said:''I tell you what Joseph said to his brothers: 'Today, there is no blame on you. Go in peace: you are free. "

◊ Battle of Hunayn and victory over the coalition of anti-Islamic Bedouin tribes of the south ( Shawwal).

◊ 9 th Year of the Hegira: The Prophet led the expedition against the Byzantine Empire, perhaps waiting for the enemy's military. Islamic army stood at Tabuk. the track joins the caravan route to Damascus to Yemen. During the visit to Tabuk, which lasted for about a month to the faithful, the Prophet's famous speech, known to history as the khutba of Tabuk.

◊ ° l0 Hegira Year: The prophet goes on pilgrimage to Mecca, 9 of Zulhìggiah , the small rise in the plain of Arafat, is a khutba, later known as the khutba Adda, The 14 of Zulhìggiah made the three days he returned to Medina. very tired. In the last days of Safar (two months after returning to Medina) began the last phase of the illness, which concludes on 12 Rahi'ul -Awwal, in which the Prophet makes the soul to God

few days before his death the Prophet's Mosque is in a khutba so moving that the faithful will weep. One of them says: "O Apostle of God, your khutba has the feel of a farewell speech. Give us the directives ", the Prophet then said:
" I recommend the Fear of God, mighty and exalted is He, obedience, obey, even if it has been chosen to command a black slave. Know that not long after my departure will take place severe upheavals, but you always adhere to my Sunna and that of my rightly-guided successors Orthodox. Beware of any change, because every change is heresy, every heresy is misdirection and misdirection has for each outcome fire.''

Personality of the Prophet



The Prophet was a gentle man, right. virtuous and generous anything else ever. If money was available. never went to sleep without having first distributed between the poor. He ate everything and disgusted no food. but his power was made up mainly of dates, barley. bread and olive oil, bread and vinegar. When there was nothing to eat, to soothe the pangs of hunger, put a stone on the abdomen. Do not eat lying down on your back and even on the side. Not only never ate in stitches. but, until he met his Lord, rarely happened that could eat bread for more than three days in a row. When a shoe broke, it was him that if the adjustment and it was he who mended clothes and put them in patches. when necessary. When not busy in worship, teaching, stayed home and helped their wives in the household. Milked personally goats and helped the boys to grind grain. In him was the absolute rejection of any illicit relationship with the sexes, which was associated with the cult of a free and confidential one composed of modesty. Did not refuse the invitation of the rich, but not that of the poor. When did the gift of something to eat as a gift I like it and eat it, it was also a glass of milk or yogurt would not accept, however. for them the alms (s but after taking it distributed to the needy. He was affectionate with the children and the poor. doing everything possible to ac ******* Arli in their demands. Do not be angry, when the offended , as he went into a rage when he was only offended God was adamant in justice and truth. Prefers others to himself, and feared neither poverty nor avarice. He accepted invitations to wedding parties, went to visit the sick and took part in the funeral. Had the highest degree the gift of humility, great was his spiritual tranquility and was unknown to the ostentation and pride. It was not attracted by worldly things, so simply dressed and ate like you feed the people. When you move, was riding on horseback, camel, donkey or mule without ostentation. but he walked on foot. Liked the scent and was disturbed by odors. He sat and ate with the poor with the poor. ******* Was or when he saw people behave. Maintaining good relationships with family members, but without favoritism. Never did his relationship with someone, always accept the apologies of those who had offended him, when he was offered. Did not disdain to speak in a polite and witty purposes of fun or joy in talking and always told the truth. When he laughed, he never did so vulgar, indeed, one might say, clicks, rather than laughing, smiling. He appreciated the great fun and he amused himself by running competition with his wife, where he won once and once she accepted them with patience the wrongs, and when it happened, the hard and bad behavior against him by people ignorant of the truth. Everyone who had occasion to be with him, thought to be closer to his heart than any other. It was never meant to disrespect a person of low social status, nor ever had awe (princes and kings. He invited them all to be servants of God, the same level. It was no letters, not knowing nor read or write. He was born without a father and mother also was orphaned at the age of six years. In an environment governed by the] 'deceit and treachery, his good behavior and fair earned him the epithets of "the true "and" trustworthy.''He married the first wife of twenty-five years. when you do was forty, and, in a society where there was the custom of polygamy unlimited, lived with her in monogamous marriages or for twenty-six years. spouses only after being widowed. He received the revelation at the age of forty years and devoted himself to the prophetic-apostolic mission entrusted to him by God, the splendor of His light shine. body and soul. There are many episodes that show his humanity and his kindness. And appealed for patience. el'imprecazione prevent violence, advocating mercy. A jew in Medina. who lived near him, threw garbage every day of his home at the door of the Prophet, which removes it. One day the Prophet did not find the trash and immediately asked news Jew knew he was sick, went to visit him, wishing him a cure (the jew, he recognized the dignity of the Prophet, he converted to Islam). One day, the passage of the funeral of my jew, he rose as a sign of respect. He was pointed out that he was a jew said to him: "Is it not also a human being?" (Or as he said). One day a Bedouin. taking him violently to the suit, yelling that he demanded the return of something. Omar stepped in and was about to get their hands on the Bedouin, but the Prophet stopped him saying: "O Qmar, stop! You have to do is to tell me to pay my debts and to say him not to behave in this way "(or as he said). Another time, he saw a bird fluttering around screaming with a group of companions and noticed that they were in the hands of nidiaci, said: "Please return immediately to the young mother" (or as he said). One day, someone asked for an amnesty for a noble woman of Mecca who had committed a theft. The Prophet said: "If Fatima the daughter of Muhammad, steal, cut off her hand, as it is ordained by God-Lo! (Or as he said). Urged to respect animals, and mistreat them by banning them orders, to comply. He took the example of the man to whom, for giving a drink to a thirsty dog, God forgave all the sins and the woman who deserved hell for having starved to death a cat, after closing it in a cage. Urged to respect the environment. ordering of non-polluting.
These are just some examples of great humanity delta of the Prophet Muhammad that God, the splendor of His light shine, proposed to all men as a model of behavior and teacher of life, that they, imitating the examples and putting into practice the precepts , can achieve peace in the Truth and Justice (Peace, Justice and Truth are three of ninety-nine beautiful epithet of God), which are the pillars of Islam.

Quality of Prophet

One day he was asked al-Hasan, God be pleased with him, the grandson of the Prophet, speaking of the appearance of Grandpa.

He said

"I have asked the same question to my uncle Hind about the appearance of the Apostle of God and he replied:

'The Apostle of God looked imposing and majestic. His face was bright, a brightness comparable to that of the full moon. His height was a bit 'higher than average and a bit' lower than that usually defines high. His head was well in proportion to the size and her hair was not de de frizzy hair, were divided into two parts by a line in the middle and, with regard to it / them their length, they never went further down the lobes of his ears. His complexion was delicate and his high forehead, the two had bushy eyebrows and a small space between them. There was a vein in that space, that when he was in anger swelled. The nose was long and there was a line of light on it, that someone, without thinking, might have mistaken for his nose. His beard was thick. his eyes had the black eyes, her cheeks create solid, his mouth was large and his teeth were white and of the intervals. The hairs on his chest formed a thin line. his neck was similar to that of a statue of pure silver. His body was well proportioned. His physique was solid and full. The size of the chest and abdomen were the same ones. His chest was deep and wide was the distance between his shoulders, his calves were solid and full. It was bright. As I said, between the neck and navel there was a line of hairs, but the rest of his I had no chest, had, however, forearms and shoulders and upper chest. His wrists were strong: the broad palms of his hands, which were thick and solid were his feet, which had smooth skin so that we glided over the water, her fingers were long and its excellent musculature. When he walked, his gait was as if he were descending from a hill. He walked in a dignified and peaceful. but firmly, as if down a slope. When someone had to turn down the street, he turned with his whole body. He kept his eyes down and looked more down that up. He controlled the silo view. He spoke first to his companions and waved to everyone first met.

When he had finished speaking, I asked again: 'O uncle, tell me how it was his behavior!'

And Ibn Abi Hala said

'The Apostle of God, because of his concern for the salvation of man from fire was constantly worried and was always thoughtful. He did not speak except when necessary and spent a long time in silence. His temper was mild. A much appreciated gift, though small. He did not care to make sure you get what was owed to him or angry. When indicated, he did it with the whole hand. When he was surprised by something turning your palms up and down. When he spoke, he wore his right thumb in the palm of his left hand. When he was angry, he went and turned his face. When he was happy looked toward the ground. In general, her laughter was a faint smile, so you could see his teeth, which were white as hailstones. "

was asked, again, al-Hasan said, he was aware of the behavior of the Apostle of God when he was in his house. Al-Hasan replied:

"I asked one day, my father ('Ali ibn Abi Talib), who said:

'When he was in the house divided his time into three parts: one for God, a part for his family and a part for himself. Time that used for the cause of God most of them devoted to the common people and not reserved anything for himself in particular, to the exclusion of others, his conduct in the part reserved to himself preferred to be deserving and dedicated people with a burst of time corresponding to their excellence in the Islamic line of conduct, he took care of them and kept them busy in doing good things for them and for the community. He used to say, 'Who is to report things to those who are absent and you have to let me know what they need all those who do not have the opportunity to be their to let me know'.

Then I asked how he behaved when he went out. And my father said
'The Apostle of God was cautious with people, but did not give it to Dividends, looking away or treating so rude. His policy was balanced, with no changes. It was not negligent for fear that people became negligent, nor was pressing for fear that people get tired. He was prepared for any eventuality. Do not neglect a right, nor is indebted to the point of being forced to ask for help from others to fulfill their commitments. The people he admired most were those who had good advice for all. Those, then, for which he was the highest esteem were those who had supported and helped '.

I asked. yet. of its behavior in meetings.

My father told me:

'The Apostle of God does not get up or sit down without ever mentioning it in the name God, nor do you ever reserved a special place, and had forbidden other click they did. If someone sitting next to him, or stood next to him to and question him, granted him his time until the person went away. When someone asked him something he needed, and if he could have it, it parted with had they applied for and who, if he could not, consoled him with kind words. He had a very good and friendly behavior, behaving with a fatherly affection towards all. His attitude in the assemblies was characterized by forbearance, moderation, patience and confidence. In those who participated had decided that he would rise no voices, no defects were made public for someone or that someone spoke to him of transgressions same task. Those who attended were loyal to each other in their fear of the grace of God and acted with humility. Older people enjoyed great respect and compassion for the young and there was leniency. I need help they received and so were treated with hospitality to strangers'.

I asked how he behaved with his Companions.

And my father said,

'with his companions, the Apostle of God was always smiling, his tone was always reassuring and his manner was gentle. Do not ever cursed or used indecent language. Do not find fault with someone or praising him too, what was not essential for salvation from the heat did not even consider, considering it unnecessary. Three things were in the impossible: the hypocrisy, the accumulation of material goods, the curiosity for things that did not concern him. Three things about others were foreign to his personality: blame, criticism and try to discover the secrets. When he spoke, he did not say if things do not for which he had said he expected a reward from God when he spoke, his listeners were still sitting with him as if there were birds squatting on their heads. When he was silent, then the others were talking, but without discussion in his presence. When someone was talking to him, all the others were silent until the speaker had finished. Their conversations, then, had as its argument, if not the themes of the speech that had been launched. He was laughing at those things which the others laughed and showed surprise at the things for which others were surprised. He was patient with a stranger who used foul language. He said: 'If anyone asks for something they need, dategliela '. He never breaks a man who was talking, but always expected that what he had done. Or take the floor, or leave. "

Portrait of the Prophet

"The Apostle of God was all good model. God Almighty has praised the character, he has collected all the virtues and it has preserved from sin. He, our Prophet, he used to go with his companions to visit the sick, going to walk away with simple shoes and hats, even if the patient was on the outskirts of Medina. The his clothes were made from fabric made of animal fur, when she was but she dressed when she had, even with clothes made from luxurious fabrics. Did not impose on himself to carry unnecessary things, do not overlook the requirement to obtain what was strictly necessary, it satisfied of what he had and did. peacefully without what had not. When you move from place to place, sometimes went barefoot, sometimes with hooves, but when he had the chance, was also riding a mule, or bareback riding on a horse, or even a camel or a donkey. Sometimes, when he was a beast, was mounted behind him few friends. Sometimes he ate dry bread, sometimes dates, no bread. Sometimes he ate roast lamb, fresh melon and sweet. As he had only consumed and distributed the surplus, ignoring what is not needed and not making the slightest effort to take more than necessary. Do not you ever angry, when an offense involved only him personally, but never kept his anger, when the offense related to God. " (Ibn Hazm)

scope of the apostolic mission - Prophetic

There are four operational aspects of the Apostolic-Prophetic Mission. The essential function of the Prophet is to convey to all mankind, in its entirety. with nothing added or removed, the sooner the Koranic Revelation, who in the name of God the Merciful the supremely merciful. he receives from the angel Gibril, upon him peace. Corollary functions are: Function exegetical authentic interpreter of God's Word (ie the Qur'an). The exemplary role, that of being a model, through its way of life (Sunna) of Islamic behavior. The perceptual functions, namely that he himself is a source of rules of conduct.

God says in the Qur'an:

◊ In Sura 16, entitled an-Nahl (The Bees), all'àyah 84:

"If they, after receiving the messages, turn away, know that you do not communicate the message that lies more with conceptual and linguistic precision."

◊ In Sura 4, entitled an-Nisa (Women), all'àyah 59:

"O believers, obey God, obey the Apostle and those of you who have the Islamic authority, the event of differences of interpretation between about something you seek God and the Apostle if you are believers in God and the Day of Judgement. This policy is for you the best and the fairest. "

◊ In Sura 33, entitled a1-Ahzab (the Confederates), all'àyah 21:

"You apostolate of God is the model of behavior."

and all'àyah 36:

"When God and the Apostle dictated a rule in all matters of conduct, is no longer appropriate a believer or a believer to do his own thing and procedural matters and who does so commits a serious transgression. "

Teachings of the Prophet

The Messenger of God said

"God, the Almighty, does not look or certain your bodies nor your appearance but look up your hearts "

" Who does not treat people with mercy will not receive mercy from God. "

"Believers who have the most complete faith are those who have the best behavior."

"I swear to God he does not believe" (repeated 3 times). We (the companions of the Prophet) asked: "Who then, O Messenger of God". He said: "He who sleeps full while his neighbor is hungry."

"None of you is "really" a believer until he loves for his brother (the next) what he loves for himself ".

"Fear God wherever you are. You can follow a bad deed with good deed, it will delete the. Act against the people by adopting good behavior. "

"never condemn any good action (at least it should), nor that which is meeting your brother (the next) with a friendly face."

"The believer (true) is not the one who insults and denigrates the time, nor the one who gives curses and slander, nor one that is indecent and immoral, nor one who is leading a dissolute and dissipated life."

"There are three distinctive signs of the hypocrite: when he reports something, mind, when he promises not keep his promise, and when we rely on his loyalty, betrayed."

"He who is diligent in seeking forgiveness directly to God, He frees him from any difficulty he lightens each concern and give its support in an unexpected way. "

"grave sins are: the fact that they associate with God (one or more deities) and the fact of abuse of their parents and disobey them, murder, and the oath deliberately false ".

"The comparison of the earlier Prophets with me is like a man who built a house and he did very nice architecturally, but lacks a brick. People was admired by the perfection of the building and said: 'The building is beautiful, but lacks a brick'. I am that brick, and the Seal of the Prophets. "

"O mankind, spread peace, offer food, visit relatives, pray at night while people sleep in peace will enter Paradise."



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Muhammad Messenger of God Prophet Muhammad Peace be upon lu His mercy and compassion

In Name of Allah, Most Gracious, Most Merciful

The Messenger of Allah (sallallaahu 'alayhi wa sallam) was the sweetest man, despite passing the other for the courage and value.

was so good that tears appeared on her face at the sight of the slightest manifestation of cruelty.

Ibn 'Abbas (radiallaahu' anhu) reported that one day a man grabbed a goat, lay down on the side, then began to sharpen his knife. Seeing this scene, the Prophet (s) asked "Try to kill it twice? Why not sharpen the knife before applying your goat on the side? "

The Prophet (sallallaahu 'alayhi wa sallam) forbade his companions (radiallaahu' anhum) of hungry or thirsty beasts of burden, or even of excessive loads.

Please be kind to animals and try to lighten the load of a part, considering it as a meritorious act that can bring the man to Allah (SWT). Abu Hurayra (radiallaahu 'anhu) reported that the Prophet (s) said: "A thirsty traveler found a well on his way. We came down to drink, and once uscitone, he saw a dog was licking the mud was so thirsty. The man thought the dog had to be so thirsty as him, then back down into the well, filled his leather shoe with water and went into the shoe between her teeth. So, nourished dog. Allah (SWT) will welcome this gesture of kindness and acquitted the man from his sins. " The Sahabah (radiallaahu 'anhum) ask:" O Messenger of Allah! There is also a payment on the cattle and wild animals? ". The Prophet (sallallaahu 'alayhi wa sallam) said: " There is a pay on every living creature with a heart "(1)

'Abdallah ibn' Umar (r) reported that the Prophet (s) said: "A woman was condemned to hell because of a cat locked up without feeding her, or leave them the freedom to some rodent hunt for food "(2)

'Abdallah ibn Ja'far (r) reported that the Prophet (s) within one day in the enclosure of a young man Ansar vi found a camel which started groaning at the sight of the Prophet (s), with the tears that flowed from his eyes. The Prophet (s) approached and gave him some pat on the hump, and that comforted the beast. Then the Prophet (s) asked who was his landlord. The young man introduced himself and said: "O Messenger of Allah, this is my camel." The Messenger of Allah (s) then said: "Do not fear Allah with regard to this camel, after He has given you in possession? He complained to me that you overload it and you work tirelessly '( 3)

Abu Hurayra (r) reported that the Prophet (s) said: "During your travels, as you cross the fertile land, allow the camels to take what they deserve in the vegetation, and when crossing land bare and dry, hurry to get out. And when you camp at night, allontanatevei from the streets, because they are the place of passage of wild beasts and the place of destination of vipers "(4)

Ibn Mas'ud (r ) reported: "During a trip in the company of the Messenger of Allah (s), it went off a bit 'of the camp. At that moment, we saw a bird with two birds that we possessed. The bird flew around the room until we returned to the Prophet (s), we asked "Who has distressed this bird levandogli her children?". then ordered us to replace the birds. In the same spot, we saw a nest, which burned. When the Prophet (s) knew that we had burned, said "Only the Lord of Fire has the right to punish with fire" . (5)

The Prophet (s) prescribed insistently kindness and generosity in the treatment of slaves, servants and labor. Jabir (r) reported that the Messenger of Allah (s) said: "Feed him of what you eat, vestitele of that wherewith ye clothe you, and do not disturb the creatures of Allah (SWT) " (6)

is reported that The Prophet (s) also said: "People who Allah (SWT) has placed in your hands are your brothers, your servants and your assistants. Anyone who has his brother with his service must feed on what you feed, clothe of what you dress, do not ever give it a task beyond his capacity and - if this is unavoidable - then that will help him accomplish it "(7)

'Abdallah Ibn' Umar (r) reported that "one day, a Bedouin came to the Prophet (s) and asked:" How many times a day should I forgive my servant? ". The Prophet (s) said " Seventy times "(8)

The Prophet (s) also said:" pay the salary of a worker before his sweat dries "(9)

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[1] Hadith reported by Bukhari in his Sahih, in the Book of the Ethics Section of the "Mercy to men and to animals. A variant of this hadith replaces the man in question with a prostitute

[2] hadith reported by Bukhari and Muslim

[3] hadith reported by Imam Ahmad in his Musnad

[4] hadith reported by Malik in his Muwatta '

[5] hadith reported by Abu Dawud in his collection - Sunan

[6] part of a hadith reported by Ahmad in Musnad - part of the Sermon 'Farewell of the Prophet (s)

[7] Sunan Abu Dawud

[8] Sunan Tirmidhi, and Sunan Abi Dawud

[9] Sunan Ibn Majah