Although there are large waves, strong currents, and tides in these seas, they do not mix or transgress this barrier.

The Holy Quran mentioned that there is a barrier between two seas that meet and that they do not transgress.  God has said:

 He has set free the two seas meeting together.  There is a barrier between them.  They do not transgress.  (Quran, 55:19-20)

But when the Quran speaks about the divider between fresh and salt water, it mentions the existence of “a forbidding partition” with the barrier.  God has said in the Quran:

 He is the one who has set free the two kinds of water, one sweet and palatable, and the other salty and bitter.  And He has made between them a barrier and a forbidding partition.  (Quran, 25:53)

One may ask, why did the Quran mention the partition when speaking about the divider between fresh and salt water, but did not mention it when speaking about the divider between the two seas?

Modern science has discovered that in estuaries, where fresh (sweet) and salt water meet, the situation is somewhat different from what is found in places where two seas meet.  It has been discovered that what distinguishes fresh water from salt water in estuaries is a “pycnocline zone with a marked density discontinuity separating the two layers.”³  This partition (zone of separation) has a different salinity from the fresh water and from the salt water⁴ (see figure 14).

This information has been discovered only recently, using advanced equipment to measure temperature, salinity, density, oxygen dissolubility, etc.  The human eye cannot see the difference between the two seas that meet, rather the two seas appear to us as one homogeneous sea.  Likewise, the human eye cannot see the division of water in estuaries into the three kinds: fresh water, salt water, and the partition (zone of separation).

(1) Principles of Oceanography, Davis, pp. 92-93.

(2) Principles of Oceanography, Davis, p. 93.

(3) Oceanography, Gross, p. 242.  Also see Introductory Oceanography, Thurman, pp. 300-301.

(4) Oceanography, Gross, p. 244, and Introductory Oceanography, Thurman, pp. 300-301.

 No!  If he does not stop, We will take him by the naseyah (front of the head), a lying, sinful naseyah (front of the head)!  (Quran, 96:15-16)

Why did the Quran describe the front of the head as being lying and sinful?  Why didn’t the Quran say that the person was lying and sinful?  What is the relationship between the front of the head and lying and sinfulness?

If we look into the skull at the front of the head, we will find the prefrontal area of the cerebrum (see figure 12).  What does physiology tell us about the function of this area?  A book entitled Essentials of Anatomy & Physiology says about this area, “The motivation and the foresight to plan and initiate movements occur in the anterior portion of the frontal lobes, the prefrontal area. This is a region of association cortex…”¹  Also the book says, “In relation to its involvement in motivation, the prefrontal area is also thought to be the functional center for aggression….”²

So, this area of the cerebrum is responsible for planning, motivating, and initiating good and sinful behavior and is responsible for the telling of lies and the speaking of truth.  Thus, it is proper to describe the front of the head as lying and sinful when someone lies or commits a sin, as the Quran has said, “…A lying, sinful naseyah (front of the head)!”

Scientists have only discovered these functions of the prefrontal area in the last sixty years, according to Professor Keith L. Moore.³
 

Footnotes:

(1) Essentials of Anatomy & Physiology, Seeley and others, p. 211.  Also see The Human Nervous System, Noback and others, pp. 410-411.

(2) Essentials of Anatomy & Physiology, Seeley and others, p. 211.

(3) Al-E’jaz al-Elmy fee al-Naseyah (The Scientific Miracles in the Front of the Head), Moore and others, p. 41.

The Quran on Mountains:

This is how the Quran has described mountains.  God has said in the Quran:

 Have We not made the earth as a bed, and the mountains as pegs?  (Quran, 78:6-7)

Modern earth sciences have proven that mountains have deep roots under the surface of the ground (see figure 9) and that these roots can reach several times their elevations above the surface of the ground.²  So the most suitable word to describe mountains on the basis of this information is the word ‘peg,’ since most of a properly set peg is hidden under the surface of the ground.  The history of science tells us that the theory of mountains having deep roots was introduced only in the latter half of the nineteenth century.³

Mountains also play an important role in stabilizing the crust of the earth.⁴  They hinder the shaking of the earth.  God has said in the Quran:

 And He has set firm mountains in the earth so that it would not shake with you…  (Quran, 16:15)

Likewise, the modern theory of plate tectonics holds that mountains work as stabilizers for the earth.  This knowledge about the role of mountains as stabilizers for the earth has just begun to be understood in the framework of plate tectonics since the late 1960’s.⁵

Could anyone during the time of the Prophet Muhammad  have known of the true shape of mountains?  Could anyone imagine that the solid massive mountain which he sees before him actually extends deep into the earth and has a root, as scientists assert?  A large number of books of geology, when discussing mountains, only describe that part which is above the surface of the earth.  This is because these books were not written by specialists in geology.  However, modern geology has confirmed the truth of the Quranic verses.

Footnotes:

(1) Earth, Press and Siever, p. 435.  Also see Earth Science, Tarbuck and Lutgens, p. 157.

(2) The Geological Concept of Mountains in the Quran, El-Naggar, p. 5.

(3) The Geological Concept of Mountains in the Quran, p. 5.

(4) The Geological Concept of Mountains in the Quran, pp. 44-45.

(5) The Geological Concept of Mountains in the Quran, p. 5.

 We created man from an extract of clay.  Then We made him as a drop in a place of settlement, firmly fixed.  Then We made the drop into an alaqah (leech, suspended thing, and clot), then We made the alaqah into a mudghah (chewed substance)… ¹ (Quran, 23:12-14)

Literally, the Arabic word alaqah has three meanings: (1) leech, (2) suspended thing, and (3) clot.

In comparing a leech to an embryo in the alaqah stage, we find similarity between the two² as we can see in figure 1.  Also, the embryo at this stage obtains nourishment from the of the mother, similar to the leech, which feeds on the of others.³

The second meaning of the word alaqah is “suspended thing.”  This is what we can see in figures 2 and 3, the suspension of the embryo, during the alaqah stage, in the womb of the mother.

The third meaning of the word alaqah is “blood clot.”  We find that the external appearance of the embryo and its sacs during the alaqah stage is similar to that of a clot.  This is due to the presence of relatively large amounts of present in the embryo during this stage⁴ (see figure 4).  Also during this stage, the in the embryo does not circulate until the end of the third week.⁵  Thus, the embryo at this stage is like a clot of .

Figure 4: Diagram of the primitive cardiovascular system in an embryo during the alaqah stage.  The external appearance of the embryo and its sacs is similar to that of a clot, due to the presence of relatively large amounts of present in the embryo. (The Developing Human, Moore, 5th ed., p. 65.)  (Click on the image to enlarge it.)

So the three meanings of the word alaqah correspond accurately to the descriptions of the embryo at the alaqah stage.

The next stage mentioned in the verse is the mudghah stage.  The Arabic word mudghah means “chewed substance.”  If one were to take a piece of gum and chew it in his or her mouth and then compare it with an embryo at the mudghah stage, we would conclude that the embryo at the mudghah stage acquires the appearance of a chewed substance.  This is because of the somites at the back of the embryo that “somewhat resemble teethmarks in a chewed substance.”⁶ (see figures 5 and 6).

Figure 5: Photograph of an embryo at the mudghah stage (28 days old).  The embryo at this stage acquires the appearance of a chewed substance, because the somites at the back of the embryo somewhat resemble teeth marks in a chewed substance.  The actual size of the embryo is 4 mm. (The Developing Human, Moore and Persaud, 5th ed., p. 82, from Professor Hideo Nishimura, Kyoto University, Kyoto, Japan.)
Figure 6: When comparing the appearance of an embryo at the mudghah stage with a piece of gum that has been chewed, we find similarity between the two. A) Drawing of an embryo at the mudghah stage.  We can see here the somites at the back of the embryo that look like teeth marks. (The Developing Human, Moore and Persaud, 5th ed., p. 79.) B) Photograph of a piece of gum that has been chewed. (Click on the image to enlarge it.)

How could Muhammad  have possibly known all this 1400 years ago, when scientists have only recently discovered this using advanced equipment and powerful microscopes which did not exist at that time?  Hamm and Leeuwenhoek were the first scientists to observe human sperm cells (spermatozoa) using an improved microscope in 1677 (more than 1000 years after Muhammad ).  They mistakenly thought that the sperm cell contained a miniature preformed human being that grew when it was deposited in the female genital tract.⁷

Professor Emeritus Keith L. Moore⁸ is one of the world’s most prominent scientists in the fields of anatomy and embryology and is the author of the book entitled The Developing Human, which has been translated into eight languages.  This book is a scientific reference work and was chosen by a special committee in the United States as the best book authored by one person.  Dr. Keith Moore is Professor Emeritus of Anatomy and Cell Biology at the University of Toronto, Toronto, Canada.  There, he was Associate Dean of Basic Sciences at the Faculty of Medicine and for 8 years was the Chairman of the Department of Anatomy.  In 1984, he received the most distinguished award presented in the field of anatomy in Canada, the J.C.B. Grant Award from the Canadian Association of Anatomists.  He has directed many international associations, such as the Canadian and American Association of Anatomists and the Council of the Union of Biological Sciences.

In 1981, during the Seventh Medical Conference in Dammam, Saudi Arabia, Professor Moore said: “It has been a great pleasure for me to help clarify statements in the Quran about human development.  It is clear to me that these statements must have come to Muhammad from God, because almost all of this knowledge was not discovered until many centuries later.  This proves to me that Muhammad must have been a messenger of God.”⁹  (To view the RealPlayer video of this comment click here ).

Consequently, Professor Moore was asked the following question: “Does this mean that you believe that the Quran is the word of God?”  He replied: “I find no difficulty in accepting this.”¹⁰

During one conference, Professor Moore stated: “….Because the staging of human embryos is complex, owing to the continuous process of change during development, it is proposed that a new system of classification could be developed using the terms mentioned in the Quran and Sunnah (what Muhammad  said, did, or approved of).  The proposed system is simple, comprehensive, and conforms with present embryological knowledge.  The intensive studies of the Quran and hadeeth (reliably transmitted reports by the Prophet Muhammad’s  companions of what he said, did, or approved of) in the last four years have revealed a system for classifying human embryos that is amazing since it was recorded in the seventh century A.D.  Although Aristotle, the founder of the science of embryology, realized that chick embryos developed in stages from his studies of hen’s eggs in the fourth century B.C., he did not give any details about these stages.  As far as it is known from the history of embryology, little was known about the staging and classification of human embryos until the twentieth century.  For this reason, the descriptions of the human embryo in the Quran cannot be based on scientific knowledge in the seventh century.  The only reasonable conclusion is: these descriptions were revealed to Muhammad from God.  He could not have known such details because he was an illiterate man with absolutely no scientific training.”¹¹  (View the RealPlayer video of this comment

(1) Please note that what is between these special brackets  …  in this web site is only a translation of the meaning of the Quran.  It is not the Quran itself, which is in Arabic.

(2) The Developing Human, Moore and Persaud, 5th ed., p. 8.

(3) Human Development as Described in the Quran and Sunnah, Moore and others, p. 36.

(4) Human Development as Described in the Quran and Sunnah, Moore and others, pp. 37-38.

(5) The Developing Human, Moore and Persaud, 5th ed., p. 65.

(6) The Developing Human, Moore and Persaud, 5th ed., p. 8.

(7) The Developing Human, Moore and Persaud, 5th ed., p. 9.

(8) Note: The occupations of all the scientists mentioned in this web site were last updated in 1997. 

(9) The reference for this saying is This is the Truth (videotape).  For a copy of this videotape, please visit this page. 

(10) This is the Truth (videotape). 

(11) This is the Truth (videotape).  For a copy, see footnote no. 9. 

Buraydah b. al-Husayb was present at one of the Prophet’s sermons. He relates to us the following account that illustrates to us the depth of fatherly feeling that the Prophet (peace be upon him) possessed. He says:

The Prophet (peace be upon him) had begun to address us when his little grandchildren al-Hasan and al-Husayn approached him. They were both wearing red shirts. They were tripping over themselves and getting up again.

The Prophet (peace be upon him) came down from the pulpit, picked them up, and then carried them up onto the pulpit with him. He then said: “Allah spoke the truth when He said: ‘Your wealth and your children are but a trial.’ When I saw these two, I couldn’t resist.”

Then he commenced to deliver the sermon.

The Prophet (peace be upon him) was very attached to his grandchildren. If we consider this hadîth carefully, we realize the depth of his fatherly feelings and just how compassionate a man he was.

We know very well that delivering a sermon is a demanding activity. A person who is engaged in demanding work has little time for extraneous sentimental thoughts, especially when those thoughts are about normal, everyday things like being a parent. Usually, only something quite out of the ordinary can distract a person who is preoccupied and hard at work.

Think about a preacher on the pulpit today. He is standing in front of a crowd of people delivering his sermon. Everyone’s eyes and ears are on him, and he is speaking in utmost earnest about a weighty topic. He is employing every ounce of his oratory skill to move his listeners. His mind and his heart are equally involved in conveying his message, so his meaning comes across through the timbre of his voice, the expressions of his countenance, and through every gesture that he makes.

Does a person who is so preoccupied have any opportunity for an affectionate glance at the kids or for thoughts of humoring small children? Certainly not. His immediate concern is with delivering his sermon.

When we consider that the preacher in question is none other than Allah’s Messenger (peace be upon him), we realize how significant his action was. His burdens were far greater than those of any other speaker in history, since his concern was to guide all of humanity, and the message he was entrusted to deliver was Allah’s final message to Creation until the Day of Resurrection. Indeed, the Prophet (peace be upon him) conveyed that weighty message in the most complete and perfect manner.

We must consider the devotion of Allah’s Messenger (peace be upon him), the depth of his faith, and the incomparable awe in which he held his Lord. We must also consider his asceticism and his disinterest in the trappings of the world and his longing for nearness to his Lord.

We must also consider his status. He was the founder and leader of the nascent Muslim state, the state that he was establishing to endure throughout time. During his life, the Muslim community was like a ship surrounded in all directions by a sea of belligerent enemies. No nation had ever before been established in such precarious circumstances, and none with such great aspirations, and no single person had ever before had so much responsibility on his shoulders. He was in charge of everything from its foreign policies, its treaties and covenants, and its day-to-day administration, down to the welfare of its poorest citizens. Concerns like these are more than enough to preoccupy any mortal heart.

Here is Allah’s Messenger (peace be upon him) standing on his very own pulpit – the most distinguished pulpit in all of history – and in these circumstances, in the middle of giving a sermon, he cannot resist going down to collect his grandchildren when he sees them coming towards him with their faltering little steps.

The few moments that it took for him to get down from the pulpit, collect his grandchildren, and ascend it again – we can only imaging how those present must have perceived it. It must have seemed to them like time had stopped, like the Sun had halted in its path across the sky.

The fatherly feelings of Allah’s Messenger were great indeed. He interrupted his sermon which the people were all there to hear. If any of them ever missed one of his sermons, they were heartbroken. So here he was interrupting his sermon right in front of all the esteemed Companions – and why? Simply to hug his grandchildren.

We can scarcely describe this event in words. It is difficult for us to imagine or relate to our own experience. This is the mercy of a father, when that father has a capacity for mercy that extends to all humanity.

Allah says: “And we but sent you as a mercy to all Creation.” [Sûrah al-Anbiyâ’: 107]

This expression of fatherly affection was made in front of everyone. It became a lesson in compassion, tenderness, and love for all to see. Te Prophet (peace be upon him) was showing us that mercy and love must be with us at all times. These feelings should never vacate our hearts, not even for an hour, no matter how serious our affairs, and no matter how busy we might be.

We have discussed matters of the heart. Now we should now turn our attention to the verse the Prophet (peace be upon him) quoted: “Your wealth and your children are but a trial.” [Sûrah al-Taghâbun: 15]

What does he mean here by mentioning this verse that says our wealth and our children are a “trial”? Should we understand that the Prophet’s behavior on this occasion was an example of him succumbing to a trial that Allah has warned us against?

This certainly cannot be the case. The Prophet (peace be upon him) is far above succumbing to that which incurs Allah’s displeasure. Anyway, what negative consequence came about because of the Prophet’s behavior? None at all. Did he fail to deliver the message properly? Did he corrupt the people or compromise their welfare? Did the country suffer? Did the Prophet (peace be upon him) even break off his sermon without resuming it? Nothing of that sort took place.

We are compelled to see that the Prophet (peace be upon him) was presenting us with a good example for us to follow. His behavior was a sign of his impeccable prophetic character and his humanity. He was truly the best of people and the most beloved of people to Allah.

Therefore, the Prophet’s conduct on this occasion was Islamic conduct, and it can be used as evidence for questions of Islamic law. It shows us that people in important positions and those who hold high office are not permitted to let their hearts harden. They are not allowed to let their human feelings die. They should not lose sight of their humanity for even a moment. Our humanity is our salvation when we are faced with serous and stressful situations. Otherwise, our difficulties will make us hard-hearted and cruel.

The reason why the Prophet (peace be upon him) recited that verse on this occasion is to show that there are different kinds of trials that come to us through our children, and we should understand that not all of the feelings we have are being prohibited by the verse. There is a difference between the feelings of a father that try him and make him show kindness to his children – feelings that should certainly not be suppressed – and the partiality that makes a father fail to distinguish right from wrong when it comes to his children.

Another way to understand his quoting this verse is to see it as an admission that his heart, like any human heart, is changeable, and he needs Allah to preserve and guide his heart just as much as the rest of us. He would often make the following supplication: “O, He who turns the hearts, turn my heart to Your religion.”

We should not be surprised that the pious heart of the Prophet (peace be upon him) would feel dread at the possibility of it changing for the worst due to the trials and tribulations of life. The Prophet (peace be upon him) put his trust wholly in Allah, never in himself. Only Allah possesses strength and might. Therefore, the Prophet (peace be upon him) recited this verse on this occasion to communicate his need for his Lord to preserve him. He recited it simply to remind himself that his love for his grandchildren must be kept within proper bounds, and not lead him to distraction from his duty to his Lord.

The Benefits of Belief in Divine Decree

First: Contentment, firmness in Faith, and hope of compensation

Allah said: “No calamity befalls, but with the Leave [i.e. Decision and Qadar(Divine Preordainments)] of Allah …. ” [Sura Taghabon, verse 11]

Ibn Abbas r.a. said: His Leave or Permission means His Command and Decree

And Allah said: ” … And whosoever believes in Allah, He guides his heart [to the true Faith with cretainty, i.e. what has befallen him was written for him by Allah from Qadar (Divine Preordainment)] … ” [Sura Taghabon, verse 11]

Ibn Kathir said in his commentary: “It means that when a person who is beset by misfortune and knows that it occurred by the Order and Decree of Allah, remains patient, seeking thereby reward, in submission to Allah’s Decree. Allah guides his heart, and compensates him for his heart to conviction in Faith; he knows what occurred to him was unavoidable, and what did not occur, could not have occurred.

Alqamah said: It refers to a man beset by a calamity and he knows it is from Allah.

Second: The expiation of sins

The Prophet(PBUH) said:”A believer is not beset by any hardship or fatigue or illness or grief or even worry except that Allah will expiate thereby his sins.” (Agreed upon

Third: Great reward

Allah said: ” … and give glad tidings to the patient ones Who, when afflicted with calamity, say: ‘ Truly! To Allah we belong and truly, to Him we shall return’. They are those on whom are the Salawat (i.e. blessings etc.) (i.e. who are blessed and will be forgiven) from their Lord, and (they are those who) receive His Mercy, and it is they who are the guided ones.” [Sura Al-Baqara, Verses 155-157)

Fourth: Self-contentment

The Prophet (PBUH) said: “If you are satisfies with what Allah has apportioned for you, you will be the wealthiest of people.” (Ahmad and Tirmidhi)

He also said: “To be well off is not through possessing of transitory goods rather true well-being comes from a contented soul.” (Agreed upon).

Fifth: Lack of happiness and grief

Almighty Allah said: “No calamity befalls on the earth or in yourselves but is inscribed in the Book of Decrees (Al-Lauh Al-Mahfuz), before We bring it into existence. Verily, that is easy for Allah. In order that you may not be sad over matters that you fail to get, nor rejoice because of that which has been given to you. And Allah likes not prideful boasters.” [Sura: Al-Hadid, Verses: 22-23]

Ibn Kathir said: Don’t act haughty towards people because of what Allah has blessed you with, because it didn’t come to you through your affort, but by the Decree of Allah and so don’t take the blessings of Allah arrogantly and wantonly and He is your Sustainer.

Ikramah said: There is none who does not get happy or sad. Hence make your happiness gratitude, and your grief patience. (See Tafsir Ibn Kathir: 4/314).

To believe in divine decree:

this is the sixth article of faith. In his book of Imam Nawawi explained this by revealing that Almighty Allah ordained every single move whisper in this world and He [SWT] knows when, where and how every thing will happen.

The four steps of the believe in divine decree are:

Firstly: To believe that Allah’s knowledge is comprehensive, for Allah has full knowledge of everything. He knows all things, significant or insignificant, public or private. Nothing on the earth or in the heavens is hidden from Allah. He know which of his servants will be obedient and who will not, and who will work for paradise and who will work for hell, even before He created them.

“Quoted from Jamie Al-Olum Wa- Alhikam book by Ibn Ragab El-Hanbaly, pp. 24”

Secondly: To believe that Allah has recorded in His Preserved Tablet the decree of everything that will occur until the Day of Resurrection. In his book of interpretation of the meanings of Quraan, Ibn Kathier said “Every decree ordained by Allah: Quraan and what was before it and what is after it is recorded in the Preserved Tablet” Ch.4/497

Thirdly: To believe that Allah also decrees the destiny of a person whilst he/she is in the womb of their mother. Prophet Muhammad said: “ …Then an angel is sent to him to blow the spirit into him and to write four words about his possessions, his moment of , his career and whether he will be happy or miserable”
[Narated by Al-Bukhary and Muslim]

Fourth: To believe that Allah is the creator of good and evil and that He ordained each of them to happen to the servant in certain times that is known only by Him. “Quoted from the interpretations of Forty Hadieths of Imam Al-Nawawi”

The Implications of the Above Hadith

Companions used to refer back to Prophet Muhammad (Peace and Blessings be Upon Him) when they face any problem to recognize the judgment of Almighty Allah concerning this problem.

Seeking the arbitration of Allah and His prophet in all disputes – upon the instructions of Quraan: “But no, by your Lord, they can have no Faith, until they make you (O Muhammad SAW) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission” [An-Nisaa Sura, Verse: 65]

The prophet (PBUH) impressed upon the seriousness of the act of beating the slave-girl.

Only the slave who is a true believer may be set free. Prophet Muhammad (PBUH) tested the slave-girl’s strength of belief before he ordered to set her free. If she was unbeliever, Prophet (PBUH) was never to let her be free.

To inquire about and to recognize the meaning of monotheism and supreme nce of Allah is a must.

The legitimacy of the question: “where is Allah” as a Sunna whereby we follow our beloved Muhammad (PBUH)

The legitimacy of the answer: “Allah is above the heaven” due to the fact that prophet Muhammad accepted and stressed on it, and it is identical with the words of Quraan: “Or do you feel secure that He , Who is over the heaven (Allah), will not send against you a violent whirlwind? Then you shall know how (terrible) has been My warning?”
[Al-Mulk Sura – Verse: 16]

In his interpretation of this verse; Ibn Abbas mentioned that ” He , Who is over the heaven” refers to Allah.

The believer should confirm on the testimony that Muhammad is the messenger of Allah, for his/her believe to be true.

To believe that Allah is above the heaven is a proof on the trueness of one’s belief.

To correct the wrong believe that Allah Himself as an entity exists every where. The fact is that Allah is everywhere as He is All-Aware.

The fact that the Prophet asked Muawyia to bring the for him, reveals that the prophet (PBUH) does not Gha’ib (the unseen) which, in this context, is the slave-girl’s believe. Allah gives His prophets some of the unknown facts but not all: “(He Alone) the All-Knower of the Gha’ib (unseen), and He reveals to non his Gha’ib (unseen). Except to a messenger (from mankind) who he has chosen (He informs him of unseen as much as He likes) and then he makes a band of watching guards (angels) to march before him and behind him. [He (Allah) protects them (the messengers)], till He sees that they (the messengers) have conveyed the messages of their Lord (Allah) and He (Allah) surrounds all that which is with them, and He (Allah) keeps count of All things (i.e., He knows the exact number of everything)”
[Al-Jinn Sura, Verse: 26-28]

However, others of mankind who are not prophets and messengers cannot know Gha’ib (unseen).

WHERE IS ALLAH? ALLAH IS ABOVE THE HEAVENS

Muawiyah bin Al-Hakam As-Salmi (may Allah be pleased with him) said

I had a slave-girl who used to herd sheep for me. One day I discovered that a wolf had killed one of her sheep, and I’m a man from the children of Adam, I get upset like they get upset, and I slapped her in the face. Then I went to the Prophet who impressed upon me the seriousness of my act. I said, ‘O Messenger of Allah, should I not set her free?’ He said, ‘Bring her to me.’ He asked her, ‘Where is Allah’, She said, ‘He is above the heavens.’ He said, ‘Who am I?’ She said, ‘You are the Messenger of Allah.’ He said, ‘Free her, for she is a believer

(Na by Muslim and Abu Dawud)

The meaning of: Muhammad is the messenger of Allah

This is to believe that Allah sent him with a message to human being. Therefore, you shall believe in all that the Prophet (PBUH) has said, to obey the Prophet (PBUH) in what he has commanded and forsake what he has and to worship Allah according to the shari’a (law) of the Prophet (PBUH)

In his “Al-nobwa” [prophecy] book, Sheikh Abu Al-Hassan Al-Nadwy said: “… the main goal of all prophets, in different ages and environments was to correct the ideology of believe in Allah and to amend the relationship between the slave [Man] and his/her master [Allah SWT]. They also aimed to call for showing faithfulness to Almighty Allah by worshiping Him alone and to believe that he is the Distresser and Propitious who has the right to be worshipped and prayed for. The campaigns adopted by prophets was intensified against pagans who lived in their times …”

This is our beloved prophet Muhammad (PBUH) whispers to Allah: “ I posses no power of benefit or hurt to myself except as Allah wills. If I had the knowledge of the Ghaib [unseen], I should have secured for myself and abundance of wealth, and no evil should have touched me. I am but a warner and a bringer of glad tidings unto people who believe.”
[Sura: Al-A’raf, Verse: 188]

The Prophet (PBUH) has said: “Do not over praise me as the Christians over-praised the son of Mary. I am His slave so say: ‘Allah’s slave and messenger’
[na by Al-Bukhari and Muslim]

over-praise refers to exaggeration. We should not pray for Prophet Muhammad rather than praying for Allah as Christians do with Jesus the child of Mary. By doing this, Christians are practicing polytheism. Our beloved Prophet Muhammad taught us to say “Allah’s Slave and Messenger; Muhammad”. However, praising him upon the mentioned in Quraan and Hadith is highly recommended.

Showing love to Prophet Muhammad (PBUH) is achieved by praying to none but Allah.
Prophet Muhammad (PBUH) said: “Beseech Allah and resort to Allah”
[na by Al-Termizi and corrected by Hassan]

Prophet Muhammad used to pray for Allah saying: “O Ever Living, O Self-Subsisting and Supporter of all, by Your mercy I seek assistance”
[na by Al-Termizi and corrected by Hassan]

May Allah bless the Arabic poet who described sincere love by saying:

If your love is true, then certainly you will obey him (your beloved)
For verily the lover is not but obedient to his beloved

One sign of sincere love is to adhere to the ideology of monotheism, whereby Prophet Muhammad started promotion for Islam. Consequently, you should love monotheism heralds and to polytheism and its propagandists.