User:SheriffIsInTown/Praise and veneration of Prophet Muhammad
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Praise and veneration of Muhammad has been expressed by various historical personalities including those who lived with Muhammad, Muslim scholars, Muslim mystics, and some non-Muslims. Praise and veneration of Muhammad encompasses a wide-array of formats of expression, including poetry (i.e. .
Islamic Tradition
Muslims view Muhammad as a sacred personality who should be revered, loved, and respected. Various Muslim personalities have praised Muhammad utilizing a variety of different modalities of expression. Praise of Muhammad can be found by contemporaries of his and throughout history. Throughout history, notable Muslim personalities and Muslims in general have looked up to Muhammad as a role-model and exemplar of divinely appointed morality and conduct. According to Constance E. Padwick, love for the prophet Muhammad is at the heart of the Islamic tradition.[1]
Contemporaries of Muhammad
“ | When I saw his light shining forth, |
” |
By God, no woman has conceived and born
One like the apostle, the prophet of mercy and the guide
Nor has there walked on the surface of the earth
One more faithful to the protection of a neighbor or to a promise
Than he who was the light that shone on us
Blessed in his deeds, just, and rightly guided
—Hassan ibn Thabit[6]
One of the
Shall i make over to you one "who is the refuge of the orphans and protector of the widows"
and when Gibrail came to Prophet Muhammad (pbuh) with first verses of The Holy Quran and he came home to his dear wife Syeda Khadija (r.a), she consoled him with following words
Nay, I call Allah to witness that Allah will never bring thee to disgrace, for thou unitest the ties of relationship and bearest the burden of the weak and earnest for the destitue and honourest the guest and helpest people in real distress.
Islamic History
Early History
In the early generations there were Shama'il and Dala'il literatures that were utilized to describe
Some of the most notable personalities throughout history who extensively praised
Islamic Golden Age
The
Mansur Al-Hallaj
“ | "All knowledge is but a drop from his [Muhammad's] ocean, and all wisdom is but a handful from his stream, and all times are but an hour from his life."
— Mansur Al-Hallaj[21]
|
” |
His [Muhammad's] aspiration preceded all other aspirations, his existence preceded nothingness, and his name preceded the Pen, because he existed before all peoples. There is not in the horizons, beyond the horizons or below the horizons, anyone more elegant, more noble, more knowing, more just, more fearsome, or more compassionate, than the subject of this tale. He is the leader of created beings, the one "whose name is glorious Ahmad"[Quran 61:6]. -
Mansur Al-Hallaj[24]
Ali Hujwiri
Omar Khayyam
Omar Khayyam revered Muhammad as demonstrated by his writings. In his book entitled On the elaboration of the problems concerning the book of Euclid he refers to the Prophet Muhammad as "master of prophets."[26] In the same book, Khayyam at the end of it affirms what he stated and praises God and Prophet Muhammad.[26] In his piece entitled On Existence Khayyam refers to Prophet Muhammad as his master.[27] In his Quatrains, Khayyam asks Prophet Muhammad to admit him into heaven.[28] Khayyam states about Muhammad:
O Thou! to please whose love and wrath as well,
Allah created heaven and likewise hell;
Thou hast thy court in heaven, and I have naught,
Why not admit me in thy courts to dwell?[28]
Abdul-Qadir Gilani
Gilani states about Muhammad:
"He has been glorified by all glorious qualities; he was granted all words. By his noble nature the props of the tent of the whole of existence stay firmly placed; he is the secret of the word of the book of the angel, the meaning of the letters "creation of the world and the heavens"; he is the pen of the Writer Who has written the growing of created things; he is the pupil in the eye of the world, the master who has smithed the seal of existence. He is the one that suckles at the teats of revelation, and carries the eternal mystery; he is the translator of the tongue of eternity. He carries the banner of honor and keeps the reins of praise; he is the central pearl in the necklace of prophethood and the gem in the diadem of messengers. He is the first according to the cause, and the last in existence. He was sent with the Greatest namus to tear the veil of sorrow, to make the difficult easy, to push away the temptation of the hearts, to console the sadness of the spirit, to polish the mirror of the souls, to illuminate the darkness of the hearts, to make rich those who are poor in heart and to loosen the fetters of the souls."[30]
Sanai
Sanai in his Hadiqatu'l-Haqiqat, makes reference to Muhammad throughout his book.[31] Sanai devotes a significant aspect of his writings to the praise and veneration of Prophet Muhammad. Sanai states about Muhammad:
"To speak any word but your name
Is error, is error;
To sing any artistic praise but for you
Is shame, is shame!"[32]
Sanai had made a major contribution to the
"I asked the wind: "Why do you serve Solomon?"
It said: "Because Ahmad's name is engraved on his seal!"[33]
Qadi Ayyad
"God has elevated the dignity of His Prophet and granted him virtues, beautiful qualities and special prerogatives. He has praised his high dignity so overwhelmingly that neither tongue nor pen are sufficient [to describe him]. In His book He has clearly and openly demonstrated his high rank and praised him for his qualities of character and his noble habits. He asks His servants to attach themselves to him and to follow him obediently. It is God—great is His Majesty!—who grants honor and grace, who purifies and refines, He that lauds and praises and grants a perfect recompense... He places before our eyes his noble nature, perfected and sublime in every respect. He grants him perfect virtue, praiseworthy qualities, noble habits and numerous preferences. He supports his message with radiant miracles, clear proofs, and apparent signs."[34]
Fariduddin Attar
“ | Whatever is the radiance of both worlds, Attar[35]
|
” |
Fariduddin Attar states:
"Muhammad is the exemplar to both worlds, the guide of the descendants of Adam.
He is the sun of creation, the moon of the celestial spheres, the all-seeing eye;
The torch of knowledge, the candle of prophecy, the lamp of the nation and the way of the people;
The commander-in-chief on the parade-ground of the Law; the general of the army of mysteries and morals;
The lord of the world and the glory of 'But for thee'; ruler of the earth and of the celestial spheres..."[36]
Attar also states:
Nizami
According to Gholamreza Aavani, a main theme for nearly all traditional Persian poets is the glorification and praise of the prophet Muhammad.
Straight like an alif in faithfulness to the covenant
The first and last of the prophets.[44]
Ibn Arabi
"Muhammad's wisdom is uniqueness (fardiya) because he is the most perfect existent creature of this human species. For this reason, the command began with him and was sealed with him. He was a Prophet while Adam was between water and clay, and his elemental structure is the Seal of the Prophets.[45]
According to Ibn Arabi, Islam is the best religion because of Muhammad.[48] Ibn Arabi regards that the first entity that was brought into existence is the reality or essence of Muhammad (al-haqiqa al-Muhammadiyya).[48] Ibn Arabi regards Muhammad as the supreme human being and master of all creatures. Muhammad is therefore the primary role-model for human beings to aspire to emulate. Ibn Arabi believes that God's attributes and names are manifested in this world and that the most complete and perfect display of these divine attributes and names are seen in Muhammad. Ibn Arabi believes that one may see God in the mirror of Muhammad, meaning that the divine attributes of God are manifested through Muhammad.[48] Ibn Arabi maintains that Muhammad is the best proof of God and by knowing Muhammad one knows God.[48] Ibn Arabi also maintains that Muhammad is the master of all of humanity in both this world and the afterlife. In Ibn Arabis view, Islam is the best religion, because Muhammad is Islam.[48]
Ibn al-Jawzi
When Muhammad was born, angels proclaimed it with high and low voices. Gabriel came with the good tidings, and the Throne trembled. The houris came out of their castles, and fragrance spread. Ridwan [the keeper of the gates of Paradise] was addressed: "Adorn the highest Paradise, remove the curtain from the palace, send a flock of birds from the birds of Eden to Amina's dwelling place that they may drop a pearl each from their beaks." And when Muhammad was born, Amina saw a light, which illuminated the palaces of Bostra. The angels surrounded her and spread out their wings. The rows of angels, singing praise, descended and filled hill and dale.[49]
Jalaluddin Rumi
“ | ” | |
In regards to the
lived and is buried, Rumi states:“ | "I "sewed" my two eyes shut from [desires for] this world and the next - this I learned from Muhammad." | ” |
Rumi also states:
"O God's beloved [Muhammad], O messenger of God - unique are you!
You, chosen by the Lord of Majesty - so pure are you!"[58]
Saadi Shirazi
“ | ” | |
“ | ” | |
God made your praise and uttered your glorification
He made Gabriel kiss the threshold of your mystic rank
The lofty heaven is ashamed before your sublime worth
You were created while Adam was being kneaded of water and clay
You were the primordial starting-point of creation
Whatever came into being thence forward was your offshoot and branch[64]
Al-Busiri
“ | Muhammad, the lord of the two worlds and of men and djinn, Of the two communities, the Arabs and the non-Arabs. |
” |
Al-Busiri wrote what he called al-Kawākib ad-Durrīya fī Madḥ Khayr al-Barīya (The Celestial Lights in Praise of the Best of Creation), which is commonly known as the Qaṣīdat al-Burda (Poem of the Mantle) across the Islamic world. In this lengthy poem, Al-Busiri praises Muhammad—His character, morality, way of life, traits, personality, and conduct.[67] Al-Busiri's poem demonstrates immense reverence towards Prophet Muhammad and it is widely recognized as a masterpiece of Arabic poetry. Various Muslims, especially Sufi groups commonly recite this poem in their gatherings and this poem has been utilized by various Sufi groups throughout the world, especially those in North Africa and the Middle-East.[68] This poem has been translated into a variety of languages, including Urdu, Swahili, Turkish, Persian and Malay, and is very famous throughout the Muslim world.[68] In his poem, Al-Busiri, refers to Prophet Muhammad as the leader of all creation—The lord of men and jinn.[69] Al-Busiri praises the various noble qualities of Prophet Muhammad and refers to him as the best of the prophets.[69] Al-Busiri claimed that half of his body was paralyzed and that he composed this poem and supplicated to Muhammad, asking him to intercede on his behalf and to cure him of this illness. According to tradition, after writing this poem and following repeated prayers, crying and asking Prophet Muhammad for help Al-Busiri fell asleep and in his sleep, Prophet Muhammad appeared to him in a dream.[67] In this dream Prophet Muhammad covered Al-Busiri in a mantle and when Al-Busiri woke up he was able to walk again.[67]
Al-Busiri's poem consists of 10 chapters and 164 verses all of which are rhyming.
Yunus Emre
Yunus Emre played a major role in the Turkish literary tradition. Emre throughout his life produced a variety of poems praising Muhammad. Major themes present within the poetry of Emre focus on Mevlüt, desire for visiting Madinah, and longing to be in the presence of Prophet Muhammad. An example of this may be seen in his following piece:
"Please pray for us on Doomsday-
Your name is beautiful, you yourself are beautiful, Muhammad!
Your words are accepted near God, the Lord-
Your name is beautiful, you yourself are beautiful, Muhammad!"[70]
Amir Khusrow
"The king of the kingdoms of messengerdom,
The tughra of the page of Majesty."[42]
Abd al-Karīm al-Jīlī
In an invocation to Muhammad, Abd al-Karīm al-Jīlī states:
O perfect one, and perfecter of the most perfect, who has been beautified by the majesty of God the Merciful!
Thou art the Pole (qutb) of the most wondrous things. The sphere of perfection in its solitude turns on thee.
Thou art transcendent, nay thou art immanent, nay thine is all that is known and unknown, everlasting and imperishable.
[73]
Jami
“ | ” | |
Jami says in regards to Muhammad:
Everyone on whom the light of your kindness [or, sun:mihr] shines,
Will become red-faced [honored] in the whole world like the dawn.[77]
Jami also states in his Haft Awrang in regards to Muhammad:
His light appeared on Adam's forehead
So that the angels bowed their heads in prostration;
Noah, in the dangers of the flood,
Found help from him in his seamanship;
The scent of his grace reached Abraham,
And his rose bloomed from Nimrod's pyre.
Yusuf was for him, in the court of kindness
[Only] a slave, seventeen dirhams' worth.
His face lighted the fire of Moses,
And his lip taught Christ how to quicken the dead.[78]
Ottoman and Mughal Empires
The 16th century saw the expansion of the Ottoman and Mughal empires. Within the empires, Sufis played a considerable role in the spread of Islamic doctrines and ideas. Continuing on from their predecessors, Sufis within the Mughal and Ottoman Empires contributed to various art forms, especially poetry, in which praise and veneration of Muhammad continued to play a central role. Various court poets in the Mughal empire, such as Urfi, have praised Muhammad heavily in their poetry.[79] Similarly, in the Ottoman Empire, figures such as Süleyman Çelebi (an Ottoman prince), wrote Mevlut poetry that described the miraculous birth of Muhammad and praised his attributes, status and character.[80]
Another prominent personality of the Ottoman Empire, Aziz Mahmud Hudayi, has described in his book Khulasat al-bayan (The Summary Explanation) the creation of the world, in which the Prophet Muhammad is described as the ultimate aim of the cosmos.[81] Similarly, Evliya Çelebi, the famous Turkish explorer, is said to have been inspired to undergo his long journeys because of a dream in which he saw Muhammad.[82] In the Mughal Empire, figures such as Ahmad Sirhindi, who was a prominent Muslim scholar, also contributed to the tradition of praise and veneration of Muhammad.[83]
18th-19th Century
The 18th century saw the stagnation of the Mughal and Ottoman Empires and eventual decline of the empires. During this period the Mughal Empire would disintegrate in to various dominions and Muslim rule in the
A large part of Mirza Ghalib's poetry focuses on the praise and veneration of Muhammad.[89] Ghalib wrote his Abr-i gauharbar (The Jewel-carrying Cloud) in honor of Prophet Muhammad.[90] Ghalib also wrote a qasida of 101 verses in dedication to the Prophet.[89] Ghalib described himself as a sinner who should be silent before the Prophet as he was not worthy of addressing the Prophet, who was praised by God.[89]
20th Century
The 20th century saw the solidification of European colonial powers, the conquest and colonization of many Muslim lands, and the replacement of various Islamic institutions with European ones throughout the conquered lands. During this period of decline of Islamic civilization, movements such as
Ahmad Raza Khan
"You are free from the defect of having an end,
I am perplexed my Master! What shall I call thee?
The melodies of Razā echo resoundingly in the gardens
And why not? Does he not sing the praises of the majestic flower?
I will say that, you to be the Master, for you are the beloved of The Master (Allah).
For between the Beloved and One who loves Him, there is no mine and yours."[99]
Muhammad Iqbal
“ | There is a beloved hidden within thine heart: Chosroes was under his people's feet.He chose the nightly solitude of Mount Hira, And he founded a state and laws and government. He passed many a night with sleepless eyes In order that the Muslims might sleep on the throne of Persia. In the hour of battle, iron was melted by the fash of his sword; In the hour of prayer, tears fell like rain from his eye. When he prayed for Divine help, his sword answered "Amen" And extirpated the race of kings. He instituted new laws in the world, He brought the empires of antiquity to an end. With the key of religion he opened the door of this world: The womb of the world never bore his like..." —Muhammad Iqbal[100] |
” |
Muhammad Iqbal's praise and veneration of Muhammad encompasses a variety of different writing styles. Iqbal sees Muhammad as the central figure of a Muslim's spiritual life and as a dynamic figure who reveals himself in a variety of different facets.[101] Iqbal's veneration of Muhammad has been described as so intense that he used to often shed tears when the Prophet Muhammad was mentioned.[102] Iqbal viewed Muhammad as the primary figure whom Muslims within South Asia should unite under.[102] A major theme of Iqbal's writings in regards to Muhammad is his absolute trust in him.[102] Iqbal's belief in the supernatural powers of Muhammad were strong and he would often seek out support and aid from Prophet Muhammad.[103] Iqbal saw Muhammad as the "visible aspect of God's activity" and believed he was unworthy of pronouncing the name of Muhammad, as he regarded Muhammad's name as being so highly sacred and holy.[103] In the fall of 1932, after seeing the cloak of Muhammad (called Khirqa-i Sharif) in Kandahar, Afghanistan, Iqbal was inspired to compose a fine Persian hymn.[104] Iqbal in this piece compared his heart to that of the angel Gabriel's when he saw Muhammad physically.[104]
Prophet Muhammad to Iqbal was the source of all good and meaningful in human life.
Iqbal states in regards to Muhammad:
"We are like a rose with many petals but with one perfume:
He is the soul of the society, and he is one."[110]
Iqbal also states:
"The caravan leader for us is the prince of Hijaz,
By his name our soul acquires peace!"[111]
Non-Muslims
Sino-Confuscian Civilization
Chinese Text | English Translation |
至聖百字讃 |
"Since the creation of the universe |
Western Civilization
In
"If greatness of purpose, smallness of means, and astounding results are the three criteria of human genius, who could dare to compare any great man in modern history with Muhammad? The most famous men created arms, laws and empires only. They founded, if anything at all, no more than material powers, which often crumbled away before their eyes. This man moved not only armies, legislation, empires, peoples and dynasties, but millions of men in one-third of the then-inhabited world; and more than that he moved the altars, the gods, the religions, the ideas, the beliefs and souls.... His forbearance in victory, his ambition which was entirely devoted to one idea and in no manner striving for an empire, his endless prayers, his mystic conversations with God, his death and his triumph after death - all these attest not to an imposture, but to a firm conviction, which gave him the power to restore a dogma. This dogma was two fold: the unity of God and the immateriality of God; the former telling what God is, the latter telling what God is not; the one overthrowing false gods with the sword, the other starting an idea with the words. Philosopher, orator, apostle, legislator, warrior, conqueror of ideas, restorer of rational beliefs, of a cult without images; the founder of twenty terrestrial empires and of one spiritual empire, that is Muhammad. As regards all standards by which human greatness may be measured, we may well ask, is there any man greater than he."
Such perspectives of Muhammad often involve a re-examination and re-evaluation of previously held ideas that have historically been embedded in Western societies about Muhammad. Thomas Carlyle, for example, criticized Western slanderers for inaccurately describing Muhammad, Carlyl states "The lies which well-meaning zeal has heaped round this man are disgraceful to ourselves only."[117]
John William Draper, the American scientist stated: "Four years after the death of Justinian, A.D. 569, was born at Mecca, in Arabia, the man who, of all others has exercised the greatest influence upon the human race-Mohammed..."[118] Bosworth Smith (1839–1908) stated: "He was Caesar and Pope in one; but he was Pope without Pope's pretensions, Caesar without the legions of Caesar: without a standing army, without a bodyguard, without a palace, without a fixed revenue; if ever any man had the right to say that he ruled by the right divine, it was Mohammed, for he had all the power without its instruments and without its supports. He rose superior to the titles and ceremonies, the solemn trifling, and the proud humility of court etiquette..."[119] Bosworth Smith, however, asserts the superiority of Christianity, by stating: "Assuredly, if Christian missionaries are ever to win over Mohammedans to Christianity, they must alter their tactics. It will not be by discrediting the great Arabian Prophet, nor by throwing doubts upon his mission, but by paying him that homage which is his due; by pointing out, not how Mohammedanism differs from Christianity, but how it resembles it..."[120]
The attitude various Western thinkers have had towards Muhammad has been met with aversion and disgust by Muslim communities. Annemarie Schimmel states in this respect, "From the nineteenth century onward Western scholars began to study the classical Arabic sources, which hence-forward slowly became available in Europe. However, even during that period biographies of the Prophet were often marred by prejudices and in no way did justice to the role of the Prophet as seen by pious Muslims. It is understandable that the Muslims reacted with horror to the European image of their beloved Prophet, with which they became acquainted, particularly in India, through British educational institutions and missionary schools. Small wonder that they as Muslims loathed this Christian attitude, which contrasted so markedly with the veneration they were wont to show to Jesus, the last prophet before Muhammad, and to his mother the Virgin. This encounter with such a distorted image of the Prophet is one of the reasons for the aversion of at least the Indian Muslims to the British."[121]
Although more positive perspectives of Prophet Muhammad from Western thinkers have been expressed, they can not, however, be compared to the devotion, commitment, and immense love that Muslim thinkers, scholars, and mystics have had for the Prophet Muhammad, whom they regard as an exemplar of pure and perfect morals and guidance.
Dharmic sources
Rana Bhagwandas, a Hindu, and former Chief Justice of Pakistan "wrote poetry and a book in praise of the Holy Prophet (pbuh)."[122] Nanak, a major figure in the Sikh religion is also reputed to have said "I have seen the light of Muhammad (with my mind's eye). I have seen the prophet and the messenger of God, in other words, I have understood his message or imbibed his spirit. After contemplating the glory of God, my ego was completely eliminated."[123] Similarly Gandhi said "I wanted to know the best of the life of one (Muhammad) who holds today an undisputed sway over the hearts of millions of mankind. I became more than ever convinced that it was not the sword that won a place for Islam in those days in the scheme of life. It was the rigid simplicity, the utter self-effacement of the Prophet, the scrupulous regard for pledges, his intense devotion to his friends and followers, his intrepidity, his fearlessness, his absolute trust in God and in his own mission. These and not the sword carried everything before them and surmounted every obstacle."[124]
Jewish sources
Michael H. Hart considers The Holy Prophet as the most influential person in history of mankind in his book The 100: A Ranking of the Most Influential Persons in History.[125]
Greatest lawgiver
Lincoln's Inn depicts Prophet Muhammad (pbuh) as one of the greatest lawgivers of history in a painting at it's dining hall.[97]
The Supreme Court of the United States includes The Holy Prophet Muhammad (pbuh) among the greatest lawgivers of history using a sculpted image.[126]
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- )
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{{citation}}
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Thou knowest that none of the poets have sung such praise save only I.
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{{citation}}
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- ^ John William Draper (1863), History of the intellectual development of Europe, Harper & Brothers, p. 244
- ^ Bosworth R. Smith (1874), Mohammed and Mohammedanism, Smith, Elder & Co., p. 235
- ^ Bosworth (1874), p. 236
- ^ Schimmel (1985), p. 5
- ^ "Symbol of tolerance". The News International. 14 March 2015. Retrieved 16 December 2015.
- ^ "Guru Granth Sahib: A Model For Interfaith Understanding". sikhchic.com. Retrieved 17 December 2015.
- ^ Young India (23 September 1924) Collected Works of Mahatma Gandhi, vol.29, "My Jail experiences", p. 133
- ^ Michael H. Hart. "The 100: A Ranking of the Most Influential Persons in History". Citadel Press. p. 3.
- ^ "Muhammad Sculpture Inside Supreme Court a Gesture of Goodwill". The Wall Street Journal. 14 January 2015. Retrieved 16 December 2015.
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