Dought & clear, - How did the Prophet (blessings and peace of Allah be upon him) spend his day?

How did the Prophet Muhammad (blessings and peace of Allah be upon him) spend his day – an example of his daily life? Basically I wantto understand the daily routine in the life of the Prophet. What did he do after Fajr prayer? How did he have his breakfast and when? What was his etiquette when eating? What did he do from noon until he went to sleep, and after Tahajjud? To sum up, I want to know the daily routine of Prophet Muhammad (blessings and peace of Allah be upon him).
Praise be to Allah.
When the Prophet (blessings and peace of Allah be upon him) woke up, he would pray Fajr with his Companions in the mosque. Then he would sit in the place where he had prayed, remembering Allah until the sun rose, and his Companions (may Allah be pleased with them) would sit with him. Sometimes they would talk and remember things that happened before Islam; they would laugh and he would smile.
See the answer to question no. 100009.
The Messenger of Allah (blessings and peace of Allah be upon him) regularly offered Duha prayer with four or more rak‘ahs. It was narrated that ‘Aa’ishah said: The Messenger of Allah (blessings and peace of Allah be upon him) used to pray Duha with four rak‘ahs or more, as Allah willed.
Narrated by Muslim, 719
In his house, he (blessings and peace of Allah be upon him) would be at the service of his family: he would milk his sheep, patch his garment, serve himself and mend his shoes. When the time for prayer came, he would go out and lead the people in prayer, then he would sit with them, talk with them, teach them, exhort them, remind them, listen to their complaints, and reconcile between them. Then he would go back to his house.
‘Aa’ishah (may Allah be pleased with her) was asked: What did the Messenger of Allah (blessings and peace of Allah be upon him) do in his house? She said: He was a human being like any other; he would clean his garment, milk his sheep and serve himself.
Narrated by Ahmad, 26194; classed as saheeh by al-Albaani inas-Saheehah, 671
According to another report also narrated by Ahmad (24903): He used to stitch his garment, mend his shoes and work as other men work in their houses.
Classed as saheeh by al-Albaani inSaheeh al-Jaami‘, 4937.
Al-Bukhaari (676) narrated that al-Aswad said: I asked ‘Aa’ishah what the Prophet (blessings and peace of Allah be upon him) used to do in his house. She said: He would serve his family, then when the time for prayer came, he would go out to the prayer.
He (blessings and peace of Allah be upon him) never criticised any food; if he liked it he would eat it, otherwise he would leave it.
Sometimes month after month would go by, and he would not find any food except dates and water.
It was narrated that Abu Hurayrah (may Allah be pleased with him) said: The Prophet (blessings and peace of Allah be upon him) never criticised any food; if he liked it he would eat it, otherwise he would leave it.
Narrated by al-Bukhaari, 3563; Muslim, 2064
It was narrated that ‘Aa’ishah (may Allah be pleased with her) said: We would look at the new moon, then another new moon, three new moons in two months, and no fire would be lit in the houses of the Messenger of Allah (blessings and peace of Allah be upon him). I – i.e., ‘Urwah ibn az-Zubayr – said: O aunt, what did you live on? She said: The two black ones, dates and water. But the Messenger of Allah (blessings and peace of Allah be upon him) had some neighbours among the Ansaar who had milch-animals, and they used to give the Messenger of Allah (blessings and peace of Allah be upon him) some of their milk, and he gave it to us to drink.
Narrated by al-Bukhaari, 2567; Muslim, 2972.
There are no details in the Sunnah about the meals that the Prophet (blessings and peace of Allah be upon him) used to eat.
See the answer to question no. 115801
It was not the custom of the Muslims in the earliest times to eat three meals every day as people do nowadays. Rather the most they would have would be two meals: one at the beginning of the day and another in the evening.
If he wanted to bring the people together for some important matter, he would instruct someone to bring them together for him or to call out among them “As-salaatu jaami‘ah(prayer is about to begin)”, then he would talk to them about the reason he had brought them together. If he wanted to send a party out on a mission, he would send them; if he wanted to remind them of something, he would remind them; if he wanted to tell them about a new ruling, he would tell them, and so on.
He (blessings and peace of Allah be upon him) would take a nap at midday, so that this siesta would give him strength to pray qiyaam al-layl (voluntary prayers at night). He would say: “Take a nap at midday, for the Shaytaan does not take a nap at midday.” Narrated by at-Tabaraani inal-Awsat, 28; classed as hasan by al-Albaani inas-Saheehah, 1647.
He (blessings and peace of Allah be upon him) would check on people in their daily lives and interactions, and in their marketplaces; he would go and see them in the places where they gathered; he would visit their sick and accept their invitations; and he would attend to the needs of the weak and poor. Thus he spent most of his day dealing with that which concerned him of matters of religion and the people’s affairs, such as calling people to Allah, advising them, reminding them, introducing rulings, striving in jihad, enjoining what is good and forbidding what is evil, helping the needy, and so on.
Muslim (102) narrated from Abu Hurayrah that the Messenger of Allah (blessings and peace of Allah be upon him) passed by a pile of foodstuff; he put his hand in it and found that it had gotten wet. He said, “What is this, O seller of the foodstuff?” He said: It got rained on, O Messenger of Allaah. He said: “Why don’t you put it on top of the food so that people can see it? Whoever deceives (people) does not belong to me.”
Al-Bayhaqi (20851) narrated that Jaabir said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Let us go to al-Baseer who is in Banu Waaqif and visit him (as he is sick).” He was a blind man.
Classed as saheeh by al-Albaani inas-Saheehah, 521
An-Nasaa’i (1414) narrated that ‘Abdullah ibn Abi Awfa said: The Messenger of Allah (blessings and peace of Allah be upon him) used to recite words of dhikr a great deal and rarely engaged in idle talk. He would make his prayer lengthy and his speeches short; he was not too proud to walk with widows and the needy in order to meet their needs.
Classed as saheeh by al-Albaani inSaheeh an-Nasaa’i
When night came and he had led the people in praying ‘Isha’, if there was some matter on his mind concerning the Muslims’ affairs, he would discuss it with his senior companions; otherwise he would stay up with his family for a little while.
Imam Ahmad (178) and at-Tirmidhi (169 – and he classed it as hasan) narrated that ‘Umar said: The Messenger of Allah (blessings and peace of Allah be upon him) used to stay up at night with Abu Bakr, discussing some of the Muslims’ affairs, and I would be with him.
Classed as saheeh by al-Albaani inSaheeh at-Tirmidhi
Ibn Katheer (may Allah have mercy on him) said: It was part of his character that he (blessings and peace of Allah be upon him) treated people kindly and was always cheerful. He would joke with his family and be gentle with them; he will spend generously on them and joke with his wives … His wives would gather every night in the house of the one with whom the Messenger of Allah (blessings and peace of Allah be upon him) was staying that night, and sometimes he would eat supper with them, then each of them would go to her own house and he would sleep with the wife (in whose house he was staying the night) under one blanket; he would take off his upper garment and sleep in his lower garment. When he had prayed ‘Isha’, he would go into his house and stay up for a little while with his family before sleeping, to cheer them up; (blessings and peace of Allah be upon him).
End quote fromTafseer Ibn Katheer, 2/242
Then he would sleep at the beginning of the night, then get up to pray qiyaam al-layl, and he would pray as much as Allah willed that he should pray. Then when Bilaal gave the call for Fajr prayer, he would pray two rak‘ahs, then go out to the prayer.
Abu Dawood (56) narrated from ‘Aa’ishah that water for wudoo’ and his siwaak would be set out for the Prophet (blessings and peace of Allah be upon him), and when he woke up at night he would relieve himself, then clean his teeth with the siwaak.
It was narrated that Ibn ‘Abbaas (may Allah be pleased with him) said: I stayed overnight with my maternal aunt Maymoonah. The Messenger of Allah (blessings and peace of Allah be upon him) conversed with his family for a while, then he went to sleep. Then when the last third of the night came, he sat up and looked at the sky and said:“Verily, in the creation of the heavens and the earth, and in the alternation of night and day, there are indeed signs for men of understanding” [Aal ‘Imraan 3:190]. Then he got up and did wudoo’ and cleaned his teeth, and prayed eleven rak‘ahs. Then Bilaal gave the call to prayer, so he prayed two rak‘ahs, then he went out (to the mosque) and prayed Fajr.
Narrated by al-Bukhaari, 4569; Muslim, 763.
In conclusion:
The life of the Messenger of Allah (blessings and peace of Allah be upon him) was not a strict routine, as may be understood from these words. Rather it was purposeful and blessed work, as his Lord instructed him (interpretation of the meaning):“Say (O Muhammad SAW): ‘Verily, my Salat (prayer), my sacrifice, my living, and my dying are for Allah, the Lord of the Alameen (mankind, jinns and all that exists)’” [al-An ‘aam 6:162].
His practice was to interpret in a realistic manner the commands and laws of Allah, as the Mother of the Believers ‘Aa’ishah (may Allah be pleased with her) said.
Muslim narrated in his Saheeh (746) that Sa‘d ibn Hishaam ibn ‘Aamir said to the Mother of the Believers ‘Aa’ishah (may Allah be pleased with her): O Mother of the believers, tell me about the character of the Messenger of Allah (blessings and peace of Allah be upon him). She said: Do you not read the Qur’an? I said: Of course. She said: The character of the Prophet of Allah (blessings and peace of Allah be upon him) was the Qur’an.
For more information on the teachings of the Prophet (blessings and peace of Allah be upon him) concerning food and eating, please see the answer to question no. 6503.
For more information on the teachings of the Prophet (blessings and peace of Allah be upon him) concerning sleep, please see the answer to question no. 21216.
For more information on the teachings of the Prophet (blessings and peace of Allah be upon him) concerning buying and selling, please see the answer to question no. 134621.
For more information on the teachings of the Prophet (blessings and peace of Allah be upon him) concerning his manner of dress.
And Allah knows best.

Dought & clear, - What do the words hulool (incarnation) and ittihaad (union with the divine) mean?

When I read books about belief (‘aqeedah), I often come across refutations of those who believe in ittihaad (union with the divine), refutations of those who believe in wahdat al-wujood (“unity of being”), and so on. What is meant by hulool (incarnation) and ittihaad (union with the divine)?
Praise be to Allah.
Hulool (incarnation) and ittihaad (union with the divine) – which includes the term wahdat al-wujood (“unity of being”):
These two terms are often mentioned in books on beliefs (‘aqeedah). They are esoteric and Sufi terms, and these concepts are also frequently mentioned in the books of false religions such as those of the Brahmins, Buddhists and others.
1. Hulool (incarnation)
(a)
What this word means in general terminology is when one of two things is absorbed into or incarnated into another.
This is complete mixing.
Al-Jarjaani (may Allah have mercy on him) said:
Complete hulool is the union of two bodies in such a way that pointing to one is also pointing to the other, such as the juice in an orange.
Incomplete hulool is when one of the two entities acts as a vessel containing the other, such as water in a jug.
At-Ta‘reefaat, p. 92.
This is what is meant by hulool: affirmation of two entities, one of which is present in the other.
What is meant by this word as used by Sufis and others is the incarnation or presence of Allah – may He be glorified and exalted – in His creation or in some of His creation.
(b)
Types of hulool
Hulool may be divided into two types:
i. General hulool, which is the belief that Allah, may He be exalted, is present in all things.
But this hulool is similar to the idea of the incarnation of the divine (i.e., the Creator God) in the human (i.e., the created being), whilst affirming that the two entities are distinct and separate; in other words, He is not unified with the one in whom He is present, rather He is everywhere yet separate. Thus this is confirmation of two separate entities.
This is the view of the Jahamis and their ilk.
ii. Specific hulool, which is the belief that Allah – may He be glorified and exalted – is present in some of His creation, whilst believing that there is a Creator and a created being.
This is like the belief of some of the Christian sects, that divinity – meaning Allah, may He be glorified and exalted – is incarnated in humanity – meaning ‘Eesa (Jesus, peace be upon him) – and that ‘Eesa (peace be upon him) has two natures: the divine nature when he was speaking words of revelation, and a human nature when he was crucified (according to their belief).
This is also similar to the belief of some of the extreme Raafidis, such as the Nusayris, who believe that Allah – may He be glorified and exalted – was incarnated in ‘Ali ibn Abi Taalib, who was God (according to their belief); thus divinity was incarnated in him. This is one of their basic beliefs.
2. Ittihaad (union with the divine)
(a)
What is meant by ittihaad is that two things are one thing.
Al-Jarjaani (may Allah have mercy on him) said:
Ittihaad means the mixing of two things until they become one thing.
At-Ta‘reefaat, p. 9
(b)
what is meant, according to those who believe in this notion, is that Allah – may He be glorified and exalted – becomes one with His creation or with some of His creation, in the sense that all created beings or some of them are the exact essence of Allah, may He be exalted.
(c)
Types of ittihaad:
i. Ittihaad in a general sense – which is also called wahdat al-wujood (“unity of being”). This is the belief that everything that exists is God Himself. In other words, the Creator is one with all of His creation. This is the meaning of wahdat al-wujood; those who believe in it are called al-ittihaadiyyah or ahl wahdat al-wujood, such as Ibn al-Faarid, Ibn ‘Arabi and others.
ii. Ittihaad in a specific sense, which is the belief that Allah, may He be glorified and exalted, became one with some created beings but not others.
Those who believe in this exclude from it the idea of His being one with filthy and abhorrent things; they say that He became one with the Prophets, the righteous, the philosophers or others, and thus they became the exact essence of Allah, may He be glorified and exalted.
This is like the view of some Christian sects who believe that divinity became one with humanity, and they became one thing. This is unlike those who believe in incarnation, who believe that he (i.e., Christ) has two natures, divine and human.
Those who believe in ittihaad say one nature, and those who believe in hulool say two.
(d)
The difference between hulool and ittihaad
The difference between them may be summed up as follows:
i. Hulool affirms two entities, unlike ittihaad which affirms one entity.
ii. Hulool accepts that they are separable, whereas ittihaad does not accept that.
(e)
Examples that explain the difference between hulool and ittihaad:
There are many such examples, including the following:
If you put sugar into water without stirring it, this is hulool, because they are still two separate entities. But if you stir it until it is absorbed by the water, then they become one, because they cannot be separated again.
But if you put something different into the water, such as pebbles, then this is called hulool, not ittihaad, because the pebbles are one thing and the water is something else, and they can be separated.
(f)
Ruling on which of these two beliefs is worse
There is no doubt that believing in hulool or ittihaad is one of the greatest kinds of disbelief and heresy – Allah forbid.
But ittihaad is worse than hulool, because it is belief in one essence, unlike hulool. Moreover, the belief that He is one with everything is worse than the belief that He is one with some of His creation.
To sum up, belief in hulool and ittihaad is obviously false. Islam came to erase it from people’s minds, because it is a belief that is taken from the teachings, philosophies and idolatry of the Hindus, Greeks, Jews, Christians and others, so it is based on fabrications and myths.
Taken fromMustalahaat fi Kutub al-‘Aqaa’idby Shaykh Muhammad ibn Ibraaheem al-Hamad, p. 42-47
And Allah knows best.

Dought & clear, - Meaning of the verse “It is Allah Who has created seven heavensand of the earth the like thereof”

What is the meaning of the verse at the end of Soorat at-Talaaq (interpretation of the meaning): “It is Allah Who has created seven heavens and of the earth the like thereof (i.e. seven). His Command descends between them (heavens and earth), that you may know that Allah has power over all things, and that Allah surrounds (comprehends) all things in (His) Knowledge.” [at-Talaaq 65:12]?
Praise be to Allah.
Allah, may He be glorified and exalted, says (interpretation of the meaning):
“It is Allah Who has created seven heavens and of the earth the like thereof (i.e. seven). His Command descends between them (heavens and earth), that you may know that Allah has power over all things, and that Allah surrounds (comprehends) all things in (His) Knowledge.”
[at-Talaaq 65:12].
In this verse Allah, may He be glorified and exalted, tells us that He created seven heavens and seven earths, between which His command descends; this refers to His laws and commandments, and His decrees by which all things are controlled and His signs are made clear, so that His slaves may know that to Him belong the creation and the command, and that He has the utmost wisdom and perfect might; to Him belong the most beautiful names and sublime attributes; not even the weight of an atom (or small ant), in the highest heaven or the lowest earth, is beyond His power and knowledge; and so that they may know that He is able to bring people back to life after they have died, and raise them up and resurrect them from their graves, so that they will love Him and worship Him, and they will be obedient to Him and to His Messengers. This is the purpose for which He created mankind.
Ibn Katheer (may Allah have mercy on him) said:
Allah, may He be exalted, tells us of His perfect might and absolute power, so that this will motivate us to venerate the true religion that He has ordained. Allah says (interpretation of the meaning):
“It is Allah Who has created seven heavens and of the earth the like thereof (i.e. seven).”
[at-Talaaq 65:12].
End quote fromTafseer Ibn Katheer, 8/156
Ash-Shawkaani (may Allah have mercy on him) said: “and of the earth the like thereof” means, and He created the earth something like them, i.e., seven. There was a difference of opinion concerning the nature of the levels of the earth. Al-Qurtubi said in hisTafseer: They (the scholars) differed concerning them, and there are two opinions. One of them, which is the view of the majority, is that there are seven earths in layers, one above another, and between each two earths there is a distance like that between heaven and earth. Ad-Dahhaak said: They are in layers, one above another, with no gap in between, unlike the heavens. But the former view is more correct, because the reports indicate that.
End quote fromFath al-Qadeer, 5/346
As-Sa‘di (may Allah have mercy on him) said:
Allah, may He be exalted, tells us that He created all of creation, including the seven heavens and all that dwell therein, and the seven earths and all that dwell therein, and whatever is between them, and that He sent down His command, which is the laws and religious rulings that He revealed to His Messengers to remind and exhort His slaves, and His decrees by means of which he controls all of creation. All of that is so that His slaves will know Him and will understand that His power encompasses all things and His Knowledge encompasses all things. Then they will know Him by His holy attributes and beautiful names, and they will worship Him, love Him and fulfil their duties towards Him. This is the purpose behind creation and the command: to know Allah and worship Him. Those of the righteous slaves of Allah who were guided understood this and acted accordingly, but those who wronged themselves turned away from that.
End quote fromTafseer as-Sa‘di, p. 872
At-Tabaraani narrated inal-Mu‘jam al-Kabeer(8987) with a hasan isnaad from Ibn Mas‘ood that he said: The distance between the lowest heaven and the next one is the distance of five hundred years’ travel, and the distance between each heaven and the next is the distance of five hundred years’ travel.
So the heavens are seven, and the earths are seven, and that is by the perfect might of Allah, may He be exalted, and the command and decree of Allah descend between them.
What is required of us is to adhere to what is known from sharee‘ah, and not overstep the mark. The Qur’an and the saheeh Sunnah have told us that there are seven heavens and seven earths.
We know from the Sunnah that each heaven has its inhabitants, but there is nothing that tells us about the earths other than the one in which we live. So what we must do is adhere to what the reports say, and believe that there are seven earths, without seeking to know further, or to find out whether this is proven by modern science or not, or other things that may generate doubt and uncertainty. Rather we must believe that complete knowledge and power over these higher and lower realms belongs to Allah alone. This is part of knowing that He has power over all things, and that He encompasses all things in His knowledge. Nevertheless, we say: We hear, we obey and we believe.
And Allah knows best.

For children, - Shaytan, Shaitan, Satan, Devil: Where will I live, eat, sleep?

When Shaytan, Shaitan was ordered out of heaven by Allah, he asked three questions?
Where will I live? Where will I eat? Where will I sleep?
Allah told him that he, Shaytan, Shaitan would live with the person who did not say Bismillahirrahmanirrahi m (In the name of Allah, the beneficent the merciful)before he/she entered his/her house.
Shaytan, Shaitan would eat with the person who did not say Bismillahirrahmanirrahim (In the name of Allah, the beneficent the merciful) before he/she started to eat.
Shaytan, Shaitan would sleep with the person who did not say Bismillahirrahmanirrahim (In the name of Allah, the beneficent the merciful) before he/she went to sleep.

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