Articles

The Effect of Love for the Prophet ﷺ on the Conduct of the Muslim
Author : Mufti Shadi Moghdadi
Date Added : 01-09-2026

 

 

The Effect of Love for the Prophet ﷺ on the Conduct of the Muslim

The memory of the birth of the beloved, Chosen One ﷺ dawns once again, and with it, the hearts of Muslims tremble with longing, and their emotions overflow with the most radiant forms of loyalty and sincere affection. How could it be otherwise, when love for him ﷺ is the very beating heart of faith (īmān), and the loftiest proof of true belonging to this great religion? The Prophet ﷺ said: "None of you [truly] believes until I am more beloved to him than his parent, his child, and all of mankind." (Reported by al-Bukhari & Muslim)

For we are speaking of one whom Allah, the Exalted, chose to be a warner and a bearer of glad tidings to all the worlds. Allah, the Exalted, says {what means}: "O Prophet, indeed We have sent you as a witness and a bringer of good tidings and a warner" [al-Aḥzāb/45].

Love as More Than Mere Sentiment

Love for the Prophet ﷺ is not merely a passing emotion or words spoken by the tongue — the kind of emotion whose effects fade once the special occasion of his birth has passed. For the Beloved is unlike any other beloved. When people's hearts incline toward loving someone, there must be a reason behind this love and this inclination:

• Either the beloved possesses some quality of human perfection that hearts are naturally inclined to love — such as courage, truthfulness, loyalty, and similar traits;

• Or the love arises due to some blessing or favor that the beloved has bestowed upon the one who loves him.

And how could it be otherwise, when we speak of one in whom Allah, the Exalted, gathered every quality of human perfection?

The greatness of the Prophetic personality becomes manifest to anyone who reflects upon it, and the entire world stands before it in reverence and respect. Humanity will never find an equal to the beloved Muḥammad ﷺ — the infallible one, free from every flaw and shortcoming, the singular figure whose life's finest details have been preserved for us through thousands of biographical accounts. He was the loftiest example in every stage of life: as a child and as an adult, as a young man and as a merchant, as a husband and as a companion, as an educator and as a leader — and above and beyond all of this, as a Prophet sent with divine revelation.

There was no fair-minded person who came to know him ﷺ except that love for him took hold of his heart, to the point that even his enemies, in the face of the nobility of his character, could do nothing but yield to respect and admiration for him.

The precise knowledge we possess of the details of the Prophet's ﷺ life is something shared by no other great figure or prophet — his honorable biography (sīrah) shines like the sun, with nothing hidden from it. This unique distinction is itself the best practical proof of the truthfulness of his prophethood and of what he called people to. He was, and remains, ﷺ, the greatest blessing that Allah, the Exalted, has bestowed upon all of humanity, for through him, Allah brought people out of darkness into light. The very purpose of the Muḥammadan message was to bring the worlds out of the darkness of shirk (polytheism) into the light of faith. Allah, the Exalted, says {what means}: "Alif, Lam, Ra. [This is] a Book which We have revealed to you, [O Muḥammad], that you might bring mankind out of darknesses into the light by permission of their Lord — to the path of the Exalted in Might, the Praiseworthy" [Ibrāhīm/1].

Among the most radiant manifestations of this light was that it liberated the human mind from submission and blind imitation of the jahili (pre-Islamic) traditions inherited from the forefathers — traditions the Qur'an itself recounted in their words: "Rather, we will follow that which we found our fathers doing" [al-Baqarah/170] — directing minds instead toward the sovereignty of truth alone.

Through him, Allah, the Mighty and Majestic, opened the way for the proper use of reason and for perceiving the greatness of Allah, the Exalted. Before him, the Arabs had been subservient to lifeless stones, incapable of causing harm or bringing benefit. Then he ﷺ came and liberated the mind from submission to ignorance, and through him, Allah, the Mighty and Majestic, revived a nation that had held no weight or significance before his coming. How, then, could we not love him ﷺ after all of this?

As the poet says:

"Every heart inclines toward the Beloved — and I have, for this, both a witness and a proof. As for the proof: whenever Muḥammad is mentioned, the tears of the devoted lovers begin to flow."

Love Requires a Practical Proof

Because love for the Prophet ﷺ is a matter of the heart, unseen by anyone else, there must exist some evidence that testifies to this love. Anyone can claim love — but for a person to say he loves the Prophet ﷺ without anything to substantiate the truth of his claim is a statement that cannot simply be accepted. How can someone claim to love him ﷺ, and yet not increase in mentioning him, nor walk upon his sunnah, nor perform the acts of obedience and the sunnahs that Allah, the Exalted, and His noble Messenger ﷺ have commanded?

Love must inevitably influence the conduct of the one who loves. When love takes firm root and is sincere, it influences the lover — his conduct and actions are shaped by it, and his thinking is shaped by the thinking [of the one he loves]. Love for the Prophet ﷺ must necessarily influence our lives and our conduct — and there is no clearer proof of this than the actions of the Companions (raḍiyallāhu ‘anhum), who lived alongside him ﷺ, and whose conduct transformed from the harshness and ignorance of the pre-Islamic era into knowledge, reflection, and mercy. In the days of jāhiliyyah, they used to bury their infant daughters alive — yet [after embracing Islam], daughters became among their most cherished blessings.

Manifestations and Virtues of Love for the Prophet ﷺ

First: A Path to the Love of Allah

Allah, the Exalted, made following the Prophet ﷺ the very measure of sincere love. He, the Exalted, says {what means}: "Say, [O Muḥammad], 'If you should love Allah, then follow me, [so] Allah will love you and forgive you your sins'" [Āl ‘Imrān/31]. When a Muslim loves his Prophet, he follows his sunnah as an example — and through this, he attains the love and pleasure of Allah, and the forgiveness of his sins.

Second: Emulating the Prophet ﷺ in Worship

He ﷺ was the most devoted of people in worship: he would stand in prayer at night, fast so much that it was said he never broke his fast, and remember Allah at all times. When a Muslim's heart is filled with love for him, this love drives him to safeguard his prayers within their proper times, to increase in the remembrance of Allah, and to strive for sincerity in obedience — following the example of his noble Prophet.

Third: Embodying Noble Character

The Prophet ﷺ is the model of the most excellent character. Allah described him, saying: "And indeed, you are of a great moral character" [al-Qalam/4]. Whoever loves the Prophet embodies truthfulness, trustworthiness, forgiveness, mercy toward people, and kindness toward them — striving to become a small reflection of his noble character.

Fourth: Patience and Steadfastness in the Face of Trials

Life is never free of hardships and trials. When a Muslim recalls the harm and persecution the Prophet ﷺ endured, and his beautiful patience throughout, he is inspired to emulate him in patience and steadfastness — growing stronger in faith as a result.

Fifth: Desiring Good for Others and Calling Them to It

Among the greatest effects of love is that the Muslim becomes eager for people's guidance, just as the Prophet ﷺ was eager for the guidance of his ummah. He enjoins what is right and forbids what is evil, with gentleness and wisdom, following the example of the Messenger of Allah, of whom Allah says {what means}: "There has certainly come to you a Messenger from among yourselves. Grievous to him is what you suffer; [he is] concerned over you and to the believers is kind and merciful" [at-Tawbah/128]. He ﷺ showed mercy to the weak, compassion to the poor, was forbearing and never hasty in punishment, and never grew angry except when the sacred limits set by Allah, the Exalted, were violated. He forgave his own people at the Conquest of Makkah, saying: "Go, for you are free." [ar-Rawḍ al-Unuf, Vol.7/P.232]

Sixth: Love for the Prophet Unites the Ummah

When Muslims come together in their love for the Prophet ﷺ, they come together upon his sunnah and his sharī‘ah, achieving unity of purpose, strengthening the social bonds between them, and steering them away from division and conflict. After having been a nation of no weight or standing, they became a united nation, renowned for scientific, moral, and social advancement, among other fields of knowledge.

The Companions' Example of Sincere Love

There is no clearer proof of love for the Prophet ﷺ than that shown by his Companions (raḍiyallāhu ‘anhum). He ﷺ shaped their character and conduct so profoundly that he ﷺ was, in essence, a living embodiment of the Qur'an walking upon the earth.

In the ḥadīth of Abū Mas‘ūd al-Anṣārī, he said: The Messenger of Allah ﷺ came to us while we were sitting in the gathering of Sa‘d ibn ‘Ubādah, and Bashīr ibn Sa‘d said to him: "Allah, the Exalted, has commanded us to send blessings (ṣalāh) upon you, O Messenger of Allah — so how should we send blessings upon you?" The Messenger of Allah ﷺ fell silent for so long that we wished Bashīr had not asked him. Then the Messenger of Allah ﷺ said: "Say: 'O Allah, send blessings upon Muḥammad and upon the family of Muḥammad, as You sent blessings upon the family of Ibrāhīm; and send blessings upon Muḥammad and upon the family of Muḥammad, as You sent blessings upon the family of Ibrāhīm among all the worlds — indeed, You are Praiseworthy and Glorious.' As for the salām (greeting of peace), it is as you already know." (Ṣaḥīḥ Muslim)

And when Bilāl (raḍiyallāhu ‘anh) was struck by his final illness, his wife cried out in distress, saying: "Oh, my sorrow!" To which he replied: "Oh, my joy! Tomorrow I shall meet the beloved ones — Muḥammad and his companions!" [al-Mawāhib al-Laduniyyah]

There is likewise no clearer proof of the effect of this love than the words of Ja‘far ibn Abī Ṭālib (raḍiyallāhu ‘anh) to the Negus (an-Najāshī), when he described the transformative effect that faith in the Prophet ﷺ had upon them, saying: "O King, we were a people steeped in ignorance (jāhiliyyah): we worshipped idols, ate carrion, committed indecencies, severed the bonds of kinship, treated our neighbors badly, and the strong among us would devour the weak. We remained in this state until Allah sent to us a Messenger from among ourselves, whose lineage, truthfulness, trustworthiness, and chastity we knew well. He called us to Allah, to affirm His Oneness and worship Him alone, and to abandon the stones and idols which we and our forefathers used to worship instead of Him. He commanded us to speak truthfully, to fulfill trusts, to maintain ties of kinship, to be good to our neighbors, and to refrain from forbidden acts and bloodshed. He forbade us from indecencies, false speech, consuming the wealth of orphans, and slandering chaste women. He commanded us to worship Allah alone, associating no partner with Him, and he commanded us to pray, to give zakāh, and to fast. So we believed him, had faith in him, and followed him in what he brought. We worshipped Allah alone, associating no partner with Him; we treated as forbidden what he forbade us, and treated as lawful what he made lawful for us." [Musnad al-Imām Aḥmad]

Conclusion

Whoever loves the Prophet ﷺ must necessarily embody his character and his qualities — otherwise, his claim of love is not sincere. There must be practical proof of love; a mere inclination of the heart, without any practical evidence, holds no true meaning or value.

How true are the words of the poet who said:

"You disobey the Divine while outwardly displaying love for Him — this, by my life, is a strange contradiction indeed. Had your love been sincere, you would have obeyed Him — for indeed, the true lover is obedient to the one he loves."

The world will never find a better model to follow and emulate — in action, in speech, and even in stillness — than the beloved Muḥammad ﷺ. We ask Allah, the Mighty and Majestic, to instill within us the qualities of the Prophet ﷺ, and to make us among those who truly follow him, his sīrah, and his path.

May Allah send blessings upon our master Muḥammad, and upon his family and all his Companions. And all praise is due to Allah, Lord of all the worlds.

 

 

The published article reflects the opinion of its author

Article Number [ Previous ]




Comments


Captcha


Warning: this window is not dedicated to receive religious questions, but to comment on topics published for the benefit of the site administrators—and not for publication. We are pleased to receive religious questions in the section "Send Your Question". So we apologize to readers for not answering any questions through this window of "Comments" for the sake of work organization. Thank you.




Summarized Fatawaa

If a person enters a mosque and finds the congregation in the final tashahhud, which is more virtuous — joining them or waiting for a second congregation to catch the opening takbīr (takbīrat al-iḥrām)?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
If a worshipper finds a congregation that is about to finish its prayer, and he hopes to catch the entire prayer from the beginning with another congregation, it is more virtuous for him to pray with this first congregation and then repeat the prayer with the second one — provided he does not intend to confine himself to a single prayer. If, however, he intends to perform only one prayer, then it is more virtuous for him to wait for the second congregation rather than joining the first, so that he may attain the reward of congregational prayer for every single rakʿah.
Al-Khaṭīb al-Sharbīnī, may Allah have mercy upon him, states: "If members of a congregation enter the mosque while the imam is in the final tashahhud, al-Qāḍī Ḥusayn held that it is recommended for them to join him in prayer, and that they should not delay in order to form a second congregation. Al-Mutawallī, however, affirmed the opposite view, and al-Qāḍī's own statement elsewhere supports this latter position, which is the relied-upon view. In fact, it is more virtuous for a person who has missed part of the prayer with one congregation, and who hopes to catch another congregation with whom he can attain the entire prayer within its proper time, to delay so that he may catch it in full with them. This applies when he intends to confine himself to a single prayer; otherwise, it is more virtuous for him to pray with the first group and then repeat the prayer with the others." [Mughnī al-Muḥtāj,Vol. 3/P.186] And Allah the Almighty knows best.

The Jurisprudential Significance of the Ḥadīth: "Whoever says, at the conclusion of the Fajr Prayer, while crossing his legs, before speaking..."
"Whoever says, at the conclusion of the Fajr prayer, while crossing his legs, before speaking: 'Lā ilāha illā Allāh, waḥdahu lā sharīka lah, lahu al-mulku wa lahu al-ḥamdu yuḥyī wa yumītu wa huwa ʿalā kulli shayʾin qadīr' ten times — ten good deeds will be recorded for him, ten bad deeds will be erased from him, he will be raised ten levels, he will spend that day in protection from everything disliked and guarded from the devil, and no sin will be able to befall him on that day except associating partners with Allah" — does this noble ḥadīth apply to the imam, and what is meant by "extraneous speech"?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
It is recommended for both the imam and those praying behind him to recite, immediately after the final salām, the specific remembrance reported in the sunnah to be said before turning away from one's place of prayer. The imam then leaves his praying spot, and the act of "turning" is fulfilled when the imam faces the congregation — even without physically leaving his spot — by positioning his right side toward them and his left side toward the qiblah, and this applies even while he is engaged in supplication.
Al-ʿAllāmah Ibn Qāsim al-ʿAbbādī states in his Ḥāshiyah ʿalā al-Tuḥfah (Vol.2/P.105): "It is most virtuous for the imam, once he has given the salām, to rise from his place of prayer immediately afterward." He adds that an exception must be made for the remembrances that are specifically required to be recited before he turns away. He then notes, citing Sharḥ al-ʿUbāb: "Yes, an exception to this rising immediately after the salām applies to the Fajr prayer, due to the authentic report that the Prophet ﷺ, when he prayed Fajr, would remain seated until the sun rose." He further cites, from al-Khādim, the ḥadīth concerning one who recites, at the conclusion of the Fajr prayer while still in the position of crossing his leg to rise: "Lā ilāha illā Allāh, waḥdahu lā sharīka lah..." and the rest of the well-known ḥadīth. He comments that this makes explicit that this particular remembrance is to be recited before the worshipper turns his legs to leave, and the same applies to Maghrib and ʿAṣr, as reported in those contexts as well.
What is meant by "speech" in the relevant ḥadīth is extraneous worldly speech that is not called for after the prayer and for which there is no legitimate excuse. The remembrances reported to be recited upon concluding the prayer, however, do not fall under this category of extraneous speech, since they are themselves required by the sharīʿah.
Al-ʿAllāmah ʿAlī al-Shabrāmalsī states in his Ḥāshiyah ʿalā al-Nihāyah (Vol.1/P.551): "If someone greets a person with salām while he is occupied with reciting this remembrance [i.e., 'Lā ilāha illā Allāh...'], should he return the greeting — without this causing him to forfeit the promised reward, since he is engaged in an obligatory matter — or should he delay returning the greeting until he finishes, this being a legitimate excuse for the delay?" He continues: "I say: the more likely view is the former, and the prohibition on speech is to be understood as applying to extraneous speech for which there is no legitimate excuse. Based on this, should the worshipper give precedence to this remembrance ('Lā ilāha illā Allāh...') or to reciting Sūrat al-Ikhlāṣ ('Qul huwa Allāhu aḥad')? This requires consideration, though it is not unlikely that the remembrance takes precedence, given that the Lawgiver urged hastening to it through his words 'while crossing his leg.' This is not considered ordinary speech, since it is not extraneous to what is required after the prayer."
Accordingly, it is recommended for both the imam and those praying behind him to recite this remembrance and to give it precedence over the other remembrances of the prayer, ensuring it is said before they move from their place. And Allah the Almighty knows best.

What is the difference between Qiyam al-Layl and Tahajjud?

● Qiyam al-Layl refers to any voluntary prayer performed at night, including Tarawih.
● Tahajjud specifically refers to voluntary prayer performed at night after waking up from sleep.
Glad tidings to those who combine both, as numerous Quranic verses and hadiths mention their virtues.
Allah Almighty says {what means}: "And rise from thy sleep and pray during part of the night [as well], as a free offering from thee, and thy Sustainer may well raise thee to a glorious station [in the life to come." [Al-Isra`/79]
The Prophetﷺ said: "Whoever stands (in prayer) during Ramadan with faith and seeking reward, all their past sins will be forgiven." [Agreed upon]

Is it permissible to make ablution without answering the call of nature after waking up?

Washing front and back openings (Istinjaa`) is not a condition for the validity of ablution because it is done to remove Najaasah (impurity), thus if there is no Najaasah, there is no need for that, and then it is permissible to make ablution without answering the call of nature. However, prayer is invalidated if there is Najaasah on the anus ,or the front opening, so it (Najaasah) must be removed for the prayer to become valid, and not the ablution.