Dought & clear, - How can we increase the love of the Prophet (peace and blessings of Allaah be upon him) in our hearts?

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How can one develop in their heart love of Prophet Muhammad more than anything else in the world?.
Praise be to Allaah.
The strength of love for the Messenger (peace and blessings of Allaah be upon him) is connected to the Muslim’s faith. When his faith increases, his love for the Prophet (peace and blessings of Allaah be upon him) increases. Loving the Prophet (peace and blessings of Allaah be upon him) is an act of obedience to Allaah and a means of drawing closer to Him. Loving the Prophet (peace and blessings of Allaah be upon him) is one of the obligatory duties in Islam.
It was narrated that Anas said: The Prophet (peace and blessings of Allaah be upon him) said: “None of you truly believes until I am more beloved to him that his father, his child and all the people.” (Narrated by al-Bukhaari, 15; Muslim, 44)
You can increase your love of the Messenger (peace and blessings of Allaah be upon him) by realizing the following:
Firstly: he was sent by his Lord who chose him above all of creation to convey the religion of Allaah to mankind. Allaah chose him because He loved him and was pleased with him. If Allaah were not pleased with him, He would not have chosen him. So we must love the one whom Allaah loves and be pleased with the one with whom Allaah is pleased. We must realize that he is the close friend (khaleel) of Allaah and that close friendship is a higher status and it is the highest degree of love.
It was narrated that Jundub said: I heard the Prophet (peace and blessings of Allaah be upon him) say: “I declare before Allaah that I have no close friend (khaleel) from among you. Allaah has taken me as a close friend as he took Ibraaheem as a close friend. If I were to have taken a close friend from among my ummah, I would have taken Abu Bakr as a close friend.”
(Narrated by Muslim, 532).
Secondly:
We should realize the high status to which Allaah has raised him, for he (peace and blessings of Allaah be upon him) is the best of mankind.
It was narrated that Abu Hurayrah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “I will be the leader of mankind of the Day of Resurrection, the first whose grave will be opened, the first to intercede and the first to be asked to intercede.”
(Narrated by Muslim, 2278)
Thirdly:
We should realize that he suffered trials and difficulties in order to bring Islam to us. We should remember that the Messenger (peace and blessings of Allaah be upon him) was persecuted, hit, slandered and insulted; the closest people to him disowned him and accused him of being a madman, a liar and a sorcerer. He fought the people in order to protect the religion so that it could reach us; they fought him, expelled him from his people and homeland, and gathered armies against him.
Fourthly:
We should follow the example of his companions who loved him deeply. They loved him more than wealth and sons, and more than their own selves. There follow some examples of that:
It was narrated that Anas said: I saw the Messenger of Allaah (peace and blessings of Allaah be upon him) when the barber was cutting his hair and his companions were going around him wanting to ensure that his hair would fall only into someone’s hand.
Narrated by Muslim, 2325
It was narrated that Anas (may Allaah be pleased with him) said: “On the Day of Uhud some of the people fled and left the Prophet (peace and blessings of Allaah be upon him), but Abu Talhah stood before him covering him with a shield. Abu Talhah was a powerful archer who broke two or three bows that day. When a man passed by carrying a quiver containing arrows, he would say: Give them to Abu Talhah. Whenever the Prophet (peace and blessings of Allaah be upon him) raised his head to look at the people, Abu Talhah would say: O Prophet of Allaah, may my father and my mother be sacrificed for you, do not raise your head lest you be struck by an arrow shot by the enemy. My neck is before your neck.”
(Narrated by al-Bukhaari, 3600; Muslim, 1811)
Fifthly:
You should follow his Sunnah in word and deed, so that his Sunnah is the path you follow in your whole life, and you put his words before any other words and put his command before everything else; and you should follow the ‘aqeedah (belief) of his noble Companions, and the ‘aqeedah of the Taabi’een who followed them, and the ‘aqeedah of those who followed their path until the present day, namely Ahl al-Sunnah wa’l-Jamaa’ah, and avoid bid’ah (innovation), especially the Raafidis (Shi’ah), for their hearts are hardened against the Messenger of Allaah (peace and blessings of Allaah be upon him) and they give their imams precedence over him and love them more than they love him.
We ask Allaah to help us to love His Messenger (peace and blessings of Allaah be upon him) and to make him dearer to us than our children, parents, families and our own selves.
And Allaah knows best.









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Dought & clear, - Is there any saheeh report in the Sunnah that speaks of reciting a particular soorah of the Qur’aan before travelling?

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I read a hadeeth from Jubayr (may Allah be pleased with him) which says that the Messenger of Allah (blessings and peace of Allah be upon him) said: “When you want to set out on a journey, you have recite Soorat al-Kaafiroon, an-Nasr, al-Ikhlaas, al-Falaq and an-Naas, but in one go, and start with the basmalah and end with the basmalah.” We need an answer to this in the light of the Qur’aan and Sunnah.
Praise be to Allah
The text of the hadeeth referred to in the question is as follows:
It was narrated that Jubayr ibn Mut‘im said: The Messenger of Allah (blessings and peace of Allah be upon him) said to me: “O Jubayr, when you set out on a journey, would you like to be the best of your companions in appearance and quantity of provisions?” I said: Yes, may my father and mother be sacrificed for you. He said: “Recite these five soorahs:‘Qul ya ayyuhal kaafiroon’ [al-Kaafiroon 109], ‘Idha ja’a nasr Allahi wal fath’ [al-Nasr 110], Qul Huwa Allahu ahad [al-Ikhlaas 112], Qul a‘oodhi bi rabbi’l-falaq [al-Falaq 113]andQul a‘oodhu bi raabi’n-naas[an-Naas 114]. Start your recitation by saying Bismillah ir-Rahmaan ir-Raheem and end your recitation by saying Bismillah ir-Rahmaan ir-Raheem.” Jubayr said: I was rich and had a great deal of wealth, and I used to set out with whomever Allah willed I should set out with on a journey, and I would be the worst of them in appearance and the least in terms of provisions. From the time the Messenger of Allah (blessing and peace of Allah be upon him) taught me it, I have never stopped reciting them, and I am one of the best of them in appearance and have the most provisions, until I come back from my journey.
This was narrated by Abu Ya‘la in hisMusnad, 13/339, hadeeth no 7419.
This is a da‘eef (weak) hadeeth; its isnaad includes unknown narrators.
Al-Haythami said concerning it inMajma‘ az-Zawaa’id(10/134): (Its isnaad) includes people who I do not know.
Shaykh al-Albaani said concerning it inas-Silsilah ad-Da‘eefah(6963): (it is) munkar.
Based on that, it is not valid to quote this hadeeth as evidence to suggest that it is mustahabb to recite any soorahs of the Qur’aan before travelling. By the same token, it is not valid to quote it as evidence for saying the basmalah at the beginning of each soorah.
And Allah knows best.








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Dought & clear, - It is permissible to shave or trim the beard if medical treatment requires that

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There is a person who we think is good – and Allah knows best – but he suffers from depression which is accompanied by a behavioural disorder called Trichotillomania (hair pulling disorder, compulsive urge to pull out one’s own hair). In some cases the person passes the hairs between his lips or folds it up between his fingers, or may go as far as eating it. This person was known to have let his beard grow long for some time, in accordance with the Sunnah, but after he was affected by this disease, his beard in particular became sparse and gaps began to appear in it because of pulling out the hair.
Is it permissible for me as a doctor to tell him to shave off his beard or trim it temporarily, as part of the treatment?
Is it permissible for him to shave it off or trim it temporarily, until he recovers from this depression, by Allah’s leave?
Praise be to Allah
We do not think that there is anything wrong, from a shar‘i point of view, with trim or shaving off the beard of a mental patient, if the doctor is certain or thinks it most likely that shaving it will be a means of treating his sickness and bringing about healing, by Allah’s leave. This is based on the following:
According to both modern and ancient medicine, mental or psychological diseases come under the heading of real diseases that may affect a person and bring about physical or mental imbalance and disorder. It is not as some people think, that regarding psychological symptoms as a disease is a kind of exaggeration, because these symptoms do not cause the same level of distress and trouble as other types of disease.
Hence the fuqaha’ in many cases have ruled that the one who is affected by compulsive thoughts or behaviours is not to be blamed, and that such thoughts and behaviours come under the heading of psychological or mental illness. It says inRadd al-Muhtaar: It was narrated from al-Layth: Divorce issued by a person who is affected by compulsive thoughts does not count as such. He said: What is meant is the one who is not in control of his thoughts. … And it was narrated from al-Haakim that he is the one who is affected by compulsive thoughts, and speaks at random. End quote.
We have discussed this previously on our website in questions no. 127870and 39684
In fact they said that it is permissible for one who is affected by compulsive thoughts to avail himself of concessions, if that will treat his problem and lead to healing from it. It says inI‘aanah at-Taalibeen(4/250) by ad-Dimyaati ash-Shaafa‘i: What is preferable for the one who is suffering from compulsive thoughts is to avail himself of lighter options and concessions, so that his problem will not be exacerbated, which could lead to him going beyond the limits set by sharee‘ah because of this compulsive thinking. For example, a person may be affected with compulsive thoughts that make him always doubt whether he formed the intention to do wudoo’ or whether he recited al-Faatihah behind the imam or not, so he begins to spend more time in wudoo’ or prayer. In that case he may forego forming the niyyah (intention), and follow Imam Abu Haneefah with regard to this matter, because in Abu Haneefah’s view the niyyah is Sunnah; and he may follow his opinion in foregoing recitation of al-Faatihah when praying behind the imam, until the compulsive thoughts cease. End quote.
When Allah, may He be glorified and exalted, said that there was no blame on the sick, He said (blessings and peace of Allah be upon him):“…nor any blame upon the sick...” [an-Noor 24:61], He made the need for medical treatment a reason for lifting the prohibition. Allah, may He be glorified, says (interpretation of the meaning):“He has explained to you in detail what is forbidden to you, except under compulsion of necessity” [al-An‘aam 6:119].
Thus it appears to be the case that we should be inclined to absolve your sick friend of any blame in his situation, if he trims his beard as much as is necessary to ward off this harm from him and make it so that he will not be able to pluck it, and thus he will no longer be harmed because of it. But if trimming it does not serve any benefit and his sickness cannot be dealt with in that manner, then we do not think that there is anything wrong with asking him to shave his beard, until he has gotten over this problem. Then he may return to the Sunnah of the Prophet (blessings and peace of Allah be upon him), as soon as his treatment is over. By doing so he should seek reward with Allah, may He be exalted, (for the troubles he is going through), call upon Him and ask Him to forgive him and to decree for him healing from every disease.
All of that is – as we stated at the beginning of this answer – on condition that the doctor should think it most likely that shaving or trimming the beard will be a means of healing, by Allah’s leave, and is not just a matter of imagination or speculation.
And Allah knows best.








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