Family Tree


Family Tree of Prophet Muhammad (s.a.a.w.)




A Poem on Prophet Muhammad by Iqbal

 A Poem on Prophet Muhammad (s.a.a.w.) by Allama Iqbal

He slept on a mat of rushes,
But the crown of Chosroes lay beneath the feet of his followers;
He chose the nightly solitude of Mount Hira,
And founded a nation, law and government;
He passed his nights with sleepless eyes,
That his Millet might sleep on Chosroes throne
In the hour of battle, iron was melted by the flash of his sword.
At prayer time, tears fell like drops of rain from his eyes.
In his prayer for Divine help, his Amen' was a sword,
Which extirpated the lineage of kings.
He inaugurated a new Order in the world,
He brought the empires old to an end:
In his sight the high and the low were one,
He sat with the slave at table one;
He burnt clear the distinctions of birth and clan.
His fire consumed all this trash and bran.

Kindness to Animals

The Prophet (pbuh) not only preached to the people to show kindness to each other but also to all living souls. He forbade the practice of cutting tails and manes of horses, of branding animals at any soft spot, and of keeping horses saddled unnecessarily. [Sahih Muslim] If he saw any animal over-loaded or Milad he would pull up the owner and say,
"Fear Allah in your treatment of animals." [Abu Dawood]
A companion came to him with the young ones of a bird in his sheet and said that the mother bird had hovered over them all along. He was directed to replace her offspring in the same bush (Mishkat, Abu Dawood)

During a journey, somebody picked up some birds eggs. The bird's painful note and fluttering attracted the attention of the Prophet (pbuh), who asked the man to replace the eggs. [Sahih Bukhari]

As his army marched towards Makkah to conquer it, they passed a female dog with puppies. The Prophet (pbuh) not only gave orders that they should not be disturbed, but posted a man to see that this was done.

He stated, "Verily, there is heavenly reward for every act of kindness done to a living animal."


The Light of the Prophet by Dr. Badawi


"Allah is the light of the heavens and the earth . . . "[1. Qur'an (24:35).]

The Light is one of the ninety-nine Beautiful Names of Allah. Light is that by which things become known. Things may exist in the dark, but they cannot be seen. Light may be physical, such as the light of the sun or the moon, or intelligible, like the light of the intellect. The latter is that which illuminates the darkness of ignorance with the light of knowledge. Total darkness is non-existence, thus light is that which brings created beings out of non-existence into existence. It is the creative act of Allah and this is one of the meanings of "Allah is the light of the heavens and the earth . . . " The other meaning is that every light in the universe is but a reflection of His mercy, every knowledge a reflection of His knowledge and so on. "Allah created His creation in darkness," said the Prophet, may Allah’s blessings and peace be upon him, "then He sprayed them with His light. Those whom this light reached became rightly guided, while those it did not went astray."[2. Tirmidhi.] And he also said, as recorded by Muslim, "Allah, August and Majestic is He, wrote the destinies of creation fifty thousand years before He created the Heavens and the earth. His throne was on the water. Among what He wrote in the Remembrance, which is the Mother of the Book, was: Muhammad is the Seal of the Prophets."



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The Qur'an on Self-Discipline

Indeed, even if we were to limit ourselves to a discussion of only a portion of what the Qur'an contains by way of self-discipline and morality, much more would be needed than a mere chapter of a book. Suffice it to say, therefore, that no writing has ever called man to do the good works and elevated the virtuous life as the Qur'an has done; that no book has elevated the human soul to the level to which the Qur'an has raised it; and that no book has emphasized virtue, mercy, fraternity and love, cooperation and harmony, charity and kindness, loyalty and trustworthiness, sincerity and good intention, justice and forgiveness, patience and forbearance, humility and submission, virtue and goodness, the commandment to good and the forbiddance of evil with as much power, persuasion, and sublimity as the Qur'an has done. No book has ever spoken against weakness and fear, favoritism and jealously, hatred and injustice, lying and libel, avarice and prodigality, false witness and perjury, aggression and corruption, cheating, treason, and all vice as profoundly and persuasively as the revelation which came to the Arab Prophet. The reader will find no surah in the Qur'an in which the call to virtue, the commandment to good, the forbiddance of evil, and the pursuit of perfection are not central. Every surah raises the reader to the highest level of moral awareness and tension. Let us mark well God's statement regarding tolerance: "Respond to the evil deed with a good one . . . . The good deed is certainly not the equivalent of the evil one. Repel the evil deed with the good one. Instantly, your enemy will be transformed into a warm friend." [Qur'an, 23-96; 41:34] This toleration to which the Qur'an calls, however, does not proceed from weakness but from magnanimity of spirit, a will to compete in good deeds and to avoid lowly ones. God says: "And if you are greeted, respond with a better greeting or, at least, with the same." [Qur'an, 4:86] Further, God says: "And when you punish, inflict the same punishment as was meted out to you. But if you refrain out of patience, it is better for you." [Qur'an, 16:126] All these verses clearly establish that the Islamic call to tolerance is at the same time a call to virtue unspoiled by any weakness. It is indeed the consequence of a self-transcendence that is pure and unalloyed.

Tolerance from strength and virtue, to which the Qur'an calls, is founded upon brotherhood which Islam places at the root of its civilization and which it holds to be absolutely universal. Islamic brotherhood integrates justice and mercy without weakness or sufferance. It arises from equality in right, goodness and virtue, unaffected by utilitarian advantage. Under its aegis, the Muslim prefers his fellows to himself even though they be far inferior to him. He fears God and none other; consequently, the Muslim is the model of pride, dignity, and self-respect. And yet he is the model of humility and modesty. He is truthful and fulfills a covenant once he has entered into it. He is as patient when tragedy strikes as when he receives good fortune and new power. Faced with calamity, he thinks, feels, and prays "We are all God's, and to Him we shall all return." He never abases himself to anyone, and yet he has no false pride. God has protected him against avarice and stinginess when they are directed toward himself. He never reports falsely about God or about His servants; he never approves of adultery and always seeks to avoid transgression and crime. If he ever goes into a rage, he seeks God's mercy and forgiveness, sublimates his rage and fury, and forgives his offenders. He avoids suspicion, spying, and reporting secretly about his fellows. He does not violate the wealth of his fellows, nor allow the rulers to do so unjustly. He stands beyond jealousy, strategy, deceit, gossip, and every kind of misdemeanor.

Short Quotes

Superiority only in Rightousness

On a certain occasion the Prophet (s.a.a.w.) was travelling on his camel over hilly terrain with a disciple, Uqba Bin Aamir. After going some distance, he asked Uqba to ride the camel, but Uqba thought this would be showing disrespect to the Prophet (s.a.a.w.). But the Prophet (s.a.a.w.) insisted and he had to comply. The Prophet (s.a.a.w.) himself walked on foot as he did not want to put too much load on the animal. [Nasai]