Dought & clear, - Is it permissible to say that someone resemblesthe Prophet (blessings and peace of Allah be upon him)?

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My question is: is it permissible for us to say of someone that he has some resemblance to the Messenger of Allah (blessings and peace of Allah be upon him), if that resemblance is in physical terms only, and not in character or anything else?
Praise be to Allah
There is nothing wrong with the Muslim saying that So and so resembles the Prophet (blessings and peace of Allah be upon him), whether that is physically or in character, if that is indeed the case with regard to that person.
It was narrated that al-Bara’ ibn ‘Aazib (may Allah be pleased with him) said: the Prophet (blessings and peace of Allah be upon him) said to ‘Ali: “You are of me and I am of you.” And he said to Ja‘far: “You resemble me physically and in character.” And he said to Zayd: “You are our brother and our friend (mawla).”
Narrated by al-Bukhaari, 2700.
Similar things were said by many of the Sahaabah.
It was narrated that Anas ibn Maalik said: No one resembled the Prophet (blessings and peace of Allah be upon him) more than al-Hasan ibn ‘Ali.
Narrated by al-Bukhaari, 3752.
And he said concerning al-Husayn ibn ‘Ali: He was the closest of them in resemblance to the Messenger of Allah (blessings and peace of Allah be upon him).
Narrated by al-Bukhaari, 3748.
Al-Haafiz Ibn Hajar said:
Those who resembled the Prophet (blessings and peace of Allah be upon him), other than al-Hasan and al-Husayn, were: Ja‘far ibn Abi Taalib and his son ‘Abdullah ibn Ja‘far, Qutham ibn al-‘Abbaas ibn ‘Abd al-Muttalib, Abu Sufyaan ibn al-Haarith ibn ‘Abd al-Muttalib and Muslim ibn ‘Aqeel ibn Abi Taalib.
Among people other than Banu Haashim were: as-Saa’ib ibn Yazeed al-Muttalibi, the great-grandfather of Imam ash-Shaafa‘i, ‘Abdullah ibn ‘Aamir ibn Kareez al-‘Abshami, and Kaabis ibn Rabee‘ah ibn ‘Adiyy. And these add up to ten.
End quote fromFath al-Baari, 7/97
Ibn al-Jawzi said: Among the Taabi‘een there was a man called Kaabis ibn Rabee‘ah as-Saami… he resembled him (the Prophet (blessings and peace of Allah be upon him)). Mu‘aawiyah sent for him and kissed him on his forehead, and he allocated something to him. When Anas ibn Maalik saw him, he wept.
End quote fromKashf al-Mushkil min Hadeeth as-Saheehayn, 1/42
Some of the scholars mentioned people other than these; anyone who has full knowledge of the attributes of the Prophet (blessings and peace of Allah be upon him) will understand that.
Ibn ‘Abd al-Haadi said of a man called ‘Abdullah ibn ‘Awaanah al-Maghribi, who was a contemporary of his: More than one of the shaykhs who had knowledge of the attributes of the Prophet (blessings and peace of Allah be upon him) told me that this man, al-Maghribi, was similar in physical appearance to the Prophet (blessings and peace of Allah be upon him).
End quote fromSubul al-Hadiy wa’r-Rashaad fi Seerah Khayr al-‘Ibaad, 2/117
Likewise, resemblance may be in character attitude.
Hudhayfah ibn al-Yamaan said: The closest of the people in resemblance to the Messenger of Allah (blessings and peace of Allah be upon him) in terms of conduct, humility and dignity, was Ibn Umm ‘Abd. Narrated by al-Bukhaari, 6097.
Ibn Umm ‘Abd is ‘Abdullah ibn Mas‘ood (may Allah be pleased with him).
It was narrated that ‘Aa’ishah, the Mother of the Believers, said: I have never seen anyone closer in resemblance to the Messenger of Allah (blessings and peace of Allah be upon him) in terms of conduct, humility and dignity, or in the manner of standing and sitting, than Faatimah bint Rasool-Allah (blessings and peace of Allah be upon him).
Narrated by at-Tirmidhi, 3762. He said: This is a hasan saheeh hadeeth. It was classed as saheeh by al-Albaani.
The words conduct, humility and dignity are close in meaning; what they refer to is good manners, meekness and calmness, and so on. See:‘Awn al-Ma‘bood, 14/87
End quote fromMirqaat al-Mafaateeh Sharh Mishkaat al-Masaabeeh, 7/2969
And Allah knows best.








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Dought & clear, - He is suffering from excessive desire and he wants to masturbate or watch porn movies to relieve that, and he is asking which of them is less sinful?

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Sexual desire has taken control of me to a very great extent, and indeed a very far-reaching extent, and I have been trying to fight it by various means, such as fasting, but after breaking the fast I find myself falling into sin again, or I swear to myself that I will not do it for a certain amount of time, so that it will be extinguished, but I find myself doing it again after the end of that period for which I swore not to do it. I am confused and I am looking for what is known as the lesser of two evils; sometimes I find myself compelled to watch movies and sometimes to masturbate. I am always thinking of various ways and means, but they do not succeed except for a limited time and it is not long before I go back to it again.
I have decided to ask: which of them is less harmful to my religious commitment – watching movies or masturbation? Which of them is the greater sin? I know that both of them are sins.
Praise be to Allah
We are well aware – in sha Allah – of the extent to which you are suffering from stress, pain and anxiety, and we know the conflict you are living through between either striving to control desires or submitting to them and falling prey to them, between either blaming yourself for doing it or giving yourself free rein to indulge in it, so that you can find relief from this anxiety.
But we also know that you have not been able to bear the bitterness of the remedy with patience, and hence you soon give up on it and go back to your problem as soon as you taste the bitterness of the remedy.
The Prophet (blessings and peace of Allah be upon him) said: “Fasting is a shield,” i.e., a protection. Narrated by al-Bukhaari (7492). But that does not mean that you can a put a worn-out shield with holes in it on your arm, then expect it to protect you on the battlefield! Rather we may say that you are taking it off, and thinking that you are still under its protection.
The Prophet (blessings and peace of Allah be upon him) also said: “O young men, whoever among you can afford it, and whoever cannot afford it should fast, for it will be a shield for him.”
Narrated by al-Bukhaari (5065) and Muslim (1400).
One of the effects of fasting is that it weakens desire and reduces it, but there is no way you can achieve that result if you try in only one way to weaken it, but you do not pursue the matter wholeheartedly to the end, rather you strengthen it again in other ways.
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said:
What we learn from this hadeeth is that fasting suppresses sexual desire.
However there may be a problem in that fasting increases heat in the body, and this stirs up desires.
But that only occurs in the beginning, then when one persists in fasting and gets used to it, that settles down.
End quote fromFath al-Baari, 4/119
Do you not see that you have not completed the course; rather you were content to take one step, then you began to fall back?
You need to be patient with the remedy and put up with its bitterness, and strive to overcome your nafs all the way.
You want to choose between two things: the secret habit or watching movies.
Well, suppose we tell you to go ahead and watch the movies; will that solve your problem and weaken your desire, or will it make it worse?
It may be possible to accept such a choice if in both options, or one of them, there is a solution to your problem. However, one of them is the problem, or is one type of the problem, and the other is a way that will surely lead to it. Are you, perhaps, jumping out of the frying pan into the fire? Or do you want to treat the disease with the thing that is itself the disease, then you want us to choose for you which is best for you or is the least sinful?
You will never find healing or relief in either of these two options.
Reflect upon this hadeeth that was narrated by Imam Muslim in his Saheeh (1984): Taariq ibn Suwayd al-Ju’fi asked the Prophet (blessings and peace of Allah be upon him) about khamr, and he forbade him or expressed his disapproval of his making it. He said: I only make it as a remedy. He said: “It is not a remedy, but it is a disease.”
In this case the Sahaabi thought what many people think, that there is some benefit in khamr (alcohol) for treating some diseases, and he asked for a concession allowing him to make it for that reason.
But the Prophet (blessings and peace of Allah be upon him) explained to him that something that is itself a disease cannot bring healing from a disease; rather it will only make the disease worse.
So what you must do is strive to keep yourself chaste by means of marriage at the earliest possible opportunity. You do not have to be restricted by traditional social requirements; rather you should try to reduce these restrictions as much as possible and hasten to marry someone who will keep you chaste. Until you are able to do that, you must keep away from movies completely, lower your gaze, and refrain from this secret habit. You should also fast a great deal and strive hard therein and in other acts of worship and all kinds of permissible deeds that will benefit you in this world and in the hereafter. Do not allow yourself any free time, because if you do not keep your nafs busy with the truth, it will keep you busy with falsehood.
This is no more than a passing desire and transient pleasure, but what will be left is regret and remorse. One wishes that this sense of sorrow would be limited to this world and would end with our death, but it is regret that never dies; it will follow us to the grave, the gathering (on the Day of Resurrection) and the standing before the Judge. Why should we lose our Hereafter for something which, if we sought the help of Allah against it, asked Him to make us steadfast in keeping away from it, and strove to overcome our nafs, we would overcome it by His grace.
There follow some ways and means that may help you, by the grace and power of Allah, to keep away from these sins:
- Hasten to repent and strive against your nafs in order to do so.
- Sincerely turn to Allah, and ask Him to help you against the evil of your nafs and to overcome your desires, and to make it easy for you to find ways to direct your desires in permissible ways, and to divert away from you that which is haraam and that which leads to haraam.
- Strive to offer prayers on time, and offer a lot of naafil (supererogatory) prayers.
- Strive to fast and read Qur’an regularly.
- Always bear in mind that Allah is watching you, and that He is Most Noble and Generous, the One Who conceals sins, may He be glorified. So beware of showing audacity in committing sin, lest Allah then expose your sins
- Strive to find good friends who will help you to do good and will guide you to it.
- Try to exercise regularly and spend time in useful pursuits such as reading.
For more information, please see the answers to questions no. 329, 148007, 26985.
We ask Allah to guide you and to keep you away from evil and immorality, and to make you one of His sincere slaves.
And Allah knows best.









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For children, - Total and complete surrender to the command of Allah (SWT)

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On another occasions all the ministers approached Sultan Mahmood Ghaznawi and complain why he appointed Ayaz as the chief minister, because he has no qualification or required experience to perform the Job of chief minister. As a matter of fact we are with you for long time and have all the required qualification and experience to perform the job of chief minister very well.
Sultan Mahmood Ghaznawi said do you want me to prove that Ayaz is more worthy for the post of chief minister than all of you combined. They said yes please; prove that Ayaz is best suitable for the post of chief minister, so that we should not have any complaints in future against him.
So tomorrow all of you come to my court and I will going to prove that this Ayaz is most deserving person for the position of chief minister. Next day all the ministers come together and Sultan Mahmood Ghaznawi was seated on his throne and a very expensive huge Gem was kept infront of him. Sultan Mahmood Ghaznawi calls the first minister and asks him to take a very closer look of the Gem and ask him to give the value of the Gem. Minister after examining the Gem very carefully tells Sultan Mahmood Ghaznawi that, it is very expensive Gem cost one million dirhams. Then Sultan Mahmood Ghaznawi asks, what will be the value of this Gem if it broke? Minister reply that this Gem has no value if it breaks! To test this minister Sultan Mahmood Ghaznawi ask him to break the Gem stone, minister hesitant to break the Gem stone, because it is very expensive Gem stone. This minister left the place without breaking the Gem stone.
Then Sultan Mahmood Ghaznawi calls the second minister and asks him to take a very closer look of the Gem and ask him to give the price for the Gem. Second minister after examining the Gem very carefully tells Sultan Mahmood Ghaznawi that, it is very expensive Gem cost two million dirhams. Then Sultan Mahmood Ghaznawi asks, what will be the value of this Gem if it broke? Minister reply that this Gem has no value if it breaks! To test this second minister Sultan Mahmood Ghaznawi ask him to break the Gem stone, minister hesitant to break the Gem stone, because it is very expensive Gem stone. This second minister also left the place without breaking the Gem stone.
Finally Sultan Mahmood Ghaznawi calls Ayaz and asks him to take a very closer look of the Gem and ask him to give the price for the Gem. Ayaz after examining the Gem very carefully tells Sultan Mahmood Ghaznawi that, it is very expensive Gem and gave the highest value then all the ministers. Then Sultan Mahmood Ghaznawi asks, what will be the value of this Gem if it broke? Ayaz reply that this Gem has no value if it breaks! To test Ayaz, Sultan Mahmood Ghaznawi ask him to break the Gem stone, Ayaz breaks it very easily without any hesitation. So Sultan Mahmood Ghaznawi says, Ayaz you broke such an expensive Gem stone. For that Ayaz reply, you command to break is more value then the Gem stone itself.
This is called total and complete surrender and obedience or Al-Ubudiyah, nothing is more valuable then pleasing and pleasure of Allah (SWT).
Ustad Zauq Says,
Gaya Shaitan Mara Ek Sajde Ke Na Karne Se
Agar Lakhon Baras Sajde Mein Sar Mara To Kya Mara?






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