The Messenger of God (peace and blessings be upon him), sent as a mercy to all worlds, embraced all of existence with compassion. Primarily humanity, but also the entire universe, benefited from the mercy he represented. Just as he was at the pinnacle of every beautiful trait and noble character, so too was he unparalleled in compassion. Every moment of his life reflects the manifestation of this transcendent compassion. His life was intricately woven like a tapestry, with threads of tenderness throughout. We would like to briefly touch upon several aspects of the compassion the Prophet (peace and blessings be upon him) showed toward those who responded to the universal message he brought.
The Messenger of God (peace and blessings be upon him), sent as the embodiment of mercy, tirelessly strove throughout his life to ensure that people benefited from the boundless mercy of God. He constantly sought to guide them to the paths that would lead to worldly and eternal happiness and allow them to partake fully of divine mercy. Even for those who remained indifferent to his message or outright rejected it, he bent in anguish, yearning and praying for their guidance.
The Qur’an acknowledges this profound sorrow while also gently admonishing him, saying: “Perhaps you will destroy yourself with grief over them because they do not believe in this message.” (Surah Al-Kahf, 18:6; Surah Ash-Shu’ara, 26:3)
The Prophet’s (peace and blessings be upon him) compassion for those who embraced his message and followed his path was even more profound. In the history of humanity, it is impossible to find anyone more devoted to their people than he was to his ummah.
The Qur’an expresses this reality in the following verse: “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.” (Surah At-Tawbah, 9:128)
As indicated in this verse, the Prophet (peace and blessings be upon him) was intensely devoted to his ummah. He cared for them so deeply that he could not bear even the slightest harm to befall them. Any suffering they experienced, whether in this world or the next, deeply grieved and saddened him. What worried and pained him the most was the thought of members of his ummah facing the torment of Hell in the Hereafter.
The Messenger of God (peace and blessings be upon him), warning his ummah with the tenderness of a compassionate father, persistently guided them away from paths that would lead to suffering and toward all that was good and beautiful.
His compassion for the believers was like that of a devoted father for his children. Indeed, from the very moment he entered the world, his heart beat with the word “Ummah.” The Prophet of Mercy (peace and blessings be upon him) once expressed his profound love for his people by saying: “Indeed, I am to you as a father is to his children.”
In the verse mentioned above, the placement of the phrase بِالْمُؤْمِنِينَ (“to the believers”) before رَءُوفٌ رَحِيمٌ (“kind and merciful”) is significant. In technical terms, this precedence of the “prepositional phrase” (jar and majrur) emphasizes the special mercy and compassion that the Prophet (peace and blessings be upon him) had specifically for the believers.
God Almighty introduced the Prophet’s devotion to his ummah by describing him with two of His own beautiful names: Ra’uf (Most Kind) and Rahim (Most Merciful).
Never before had God attributed two of His divine names together as qualities to any prophet in this way. This special distinction underscores the extraordinary affection and mercy that the Prophet (peace and blessings be upon him) had for his ummah.
The Messenger of God (peace and blessings be upon him) is closer and more caring toward the believers than they are toward their own selves. For he (peace and blessings be upon him) is better for them than their own souls; he watches over them and guides them to what is beneficial both in this world and the Hereafter.
How could it be otherwise? We often experience harm and hardship from our own selves, yet from him we have seen only generosity, kindness, compassion, mercy, and care — and, God willing, we will continue to see it in the Hereafter. He (peace and blessings be upon him) is the representative of God’s mercy. Therefore, he is undoubtedly closer to us than our own souls. The Prophet (peace and blessings be upon him) himself drew attention to this when he said:
“I am closer to the believers than their own selves.”
If you wish, you can read this verse: “The Prophet is closer to the believers than their own selves.” (Surah Al-Ahzab, 33:6)
He then continued: “Whoever leaves behind wealth, it is for his heirs. But whoever leaves behind debt or dependents in need, their debt and their care are my responsibility.” (Bukhari, Tafsir, 33/1; Muslim, Inheritance, 15)
Thus, just as he is closer to the believers than their own selves, so too should the believers love the Messenger of God (peace and blessings be upon him) more than they love their own souls.
The Messenger of God (peace and blessings be upon him) loved those who showed love to him, for he was the embodiment of the highest form of nobility and kindness.
Always and Everywhere Thinking of His Ummah
The Messenger of God (peace and blessings be upon him), who was intensely devoted to his ummah, spent every moment of his blessed life thinking about them — always striving to show them, both through his words and his exalted example, the ways that would lead to happiness in this world and the next. At the same time, he warned against thoughts and actions that would lead to ruin.
His divinely inspired, compassion-centered life offers, even on a micro scale, an endless wealth and depth that will serve as solutions to every kind of trouble or problem Muslims might face until the Day of Judgment.
The Messenger of God (peace and blessings be upon him), who was created as a blessing for the entire universe, endured torture, insults, and persecution for the sake of bringing humanity into contact with the mercy he carried and represented. Yet despite all of this, he never raised his hands to curse or call down misfortune upon his enemies — because he (peace and blessings be upon him) was not sent to curse, but as a mercy to all worlds.
In Mecca, he went from door to door, seizing every opportunity at marketplaces and fairs to convey his message.
On one occasion, after enduring severe insults, an angel came to his aid and offered to crush the defiant people by bringing down a mountain upon them if he wished.
But that monument of mercy lifted his hands and said: “I hope that God will bring forth from their descendants people who worship Him alone and associate nothing with Him.” Thus, he wished no calamity upon them. The Prophet (peace and blessings be upon him) prayed for the guidance of even those who stoned him, who left his body battered and bleeding, who tried to strangle him during prayer, who placed animal entrails on his blessed head, and who strew thorns across his path. Even when his face was bloodied and bruised on the battlefield — his tooth broken, a piece of his helmet embedded in his blessed face — and just as his blood was about to fall to the ground, he quickly raised his hands in supplication, almost shielding his people from divine wrath, and prayed: “O God, guide my people, for they do not know me.” Each word of these prayers is a rushing river of compassion, so profound and pure that it fills the heart with awe.
The Messenger of God (peace and blessings be upon him) was granted the Miʿrāj, an honor never bestowed upon any other human being. He was the special guest of the Divine at the heavenly banquet, the one invited beyond the realms of the cosmos. It was he who reached and passed the station where all gazes are directed — the “Two Bows’ Length” (Qāb Qawsayn) — and it was he who was hosted at Sidrat al-Muntahā, a unique honor no one else was given.
According to the meaning of the verse, “The sight (of the Prophet) did not swerve, nor did it transgress its limit” (Surah Najm, 53:17), he did not waver nor falter before the magnificent sights he witnessed.
He beheld the Supreme Sign (Āyat al-Kubrā) in all its splendor, but his vision remained steady, never overwhelmed. For this, the dwellers of the heavens pointed to him with admiration and honor.
During the Miʿrāj, he presented the worship and glorifications of all existence to God. He was greeted with the salutation: “Peace be upon you, O Prophet.” Yet even at that moment, he thought of his ummah and responded: “Peace be upon us and upon the righteous servants of God,” Thus asking that his ummah share in the peace and safety bestowed upon him.
Thus, the Messenger of God (peace and blessings be upon him), who passed beyond Sidrat al-Muntahā and reached the incomprehensible heights of “Qāb Qawsayn aw Adnā” — a station that surpasses human comprehension — returned to us to convey what he had seen and heard. And in doing so, he left the path of Miʿrāj open for every believer, according to their capacity, readiness, and effort.
Even during that heavenly journey, he was thinking of his ummah, and he will continue to guide them in Paradise, particularly in witnessing the Divine Essence. The Prophet (peace and blessings be upon him) said: “The believers will see their Lord on Fridays in Paradise.”
He, knowing best the manners and etiquettes of that sacred presence, will once again lead and guide his ummah.
Under the Banner of Praise (Liwaʾ al-Ḥamd), the community of Muhammad — called “the Ummah of the Praisers” (Hammādūn), those whose hearts and souls overflow with gratitude for Allah’s blessings — will gather.
The Messenger of God (peace and blessings be upon him) will stand under that banner, leading his ummah, sometimes bringing them to the Pool of Kawthar to drink, and at other times leading them to behold the Divine Countenance — an experience whose delight and ecstasy surpass by far the joys of a thousand years of Paradise.
Through him and his intercession, the Ummah of Muhammad will drink from the rivers of Paradise and attain eternal, ever-renewing beauty, everlasting bliss, and endless spiritual pleasure.
The Messenger of God (peace and blessings be upon him), who returned from the beyond for the sake of his ummah, will also be by their side during their most difficult moments in the Hereafter.
At the Gathering (Maḥshar), on the Sirāt bridge, and during the Reckoning, he will extend his helping hand to his followers.
According to some narrations, he will even enter Hell temporarily — solely to rescue members of his ummah. On the Day of Judgment, when everyone is concerned only with themselves — when even a mother who would have sacrificed her life for her child will flee from him, and when even the prophets will say, “Myself, myself” — it is only the Prophet Muhammad (peace and blessings be upon him) who will say, “My ummah, my ummah!”
At one of the most difficult points, the Sirāt bridge, where terror, fear, and heat intensify, the Messenger of God (peace and blessings be upon him) will stand at the entrance of the bridge.
People will cross based on their deeds, and the Prophet will pray:
“O God, grant safety, grant safety!”
He informed his companions that some members of his ummah would stumble on the Sirāt. The Prophet of Compassion will stand at the bridge, and when those who stumble cry out: “O Muhammad, help us! O Muhammad, save us!” he will raise his voice in supplication and plead: “O my Lord! My ummah, my ummah! Today, I am not asking for myself, nor for my daughter Fāṭima. I am asking for my ummah!”
Furthermore, the Messenger of God (peace and blessings be upon him), who will be by his ummah’s side during their greatest trials, also gave vivid descriptions of those who might falter on that Day.
With the deep sorrow of a father fearful for his children, he warned his followers with heartfelt compassion: “Do not shame me; do not make me bow my head in sorrow.”
Compassion and Ease in Religious Rulings
The rulings of the religion brought by the Prophet of compassion and mercy were also rooted in compassion. It could not have been otherwise, for the Prophet (peace and blessings be upon him), adorned with mercy and kindness, represented a religion imbued with these very qualities. Endowed with divine character, he was, as the Qur’an describes, “most kind and merciful to the believers” (Surah Tawbah, 9:128). Thus, the religion and sacred law he conveyed were themselves mercy and compassion for the faithful. This compassion manifested in the rulings of his religion by shielding his community from actions that would lead them to suffering in this world and the next, while also equipping them with the finest morals and values. Moreover, it did so with a breadth and flexibility that accommodated people of every level.
Islam speaks to all, from the most primitive tribes to the most refined and advanced civilizations. The Messenger of God(peace and blessings be upon him) addressed all these diverse groups, always mindful of their differing perceptions, understandings, and capacities for living the faith. Our mother, the respected Āʾishah, who had the blessing of living in the Prophet’s household, expressed his compassion in religious rulings with these words: “Whenever the Messenger of God(peace and blessings be upon him) was given a choice between two options, he would always choose the easier one, so long as it was not sinful.” (Bukhari, Manāqib 27; Muslim, Faḍāʾil 77)
The religion he brought was a “ḥanīfiyyah samḥāʾ” — a pure and tolerant way — and it was a system that anyone could comfortably practice. Although the Prophet (peace and blessings be upon him) himself lived the faith at the highest and most perfect level, he laid down commands that every member of his community could realistically observe. When you view his life and the religious rulings he taught from this perspective, it becomes clear that compassion was at the heart of everything he did. Let us mention just a few examples:
The Prophet (peace and blessings be upon him) once addressed his companions, declaring that those who were able should perform the pilgrimage (ḥajj), as it was an obligation. One of the companions asked, “Is it obligatory every year, O Messenger of God (peace and blessings be upon him)?” The Prophet remained silent.
The man repeated his question three times. Finally, the Prophet said,
“Had I said ‘Yes,’ it would have become obligatory every year — and you would not have been able to bear it.” Thus, he avoided burdening his ummah with a duty they would not be able to fulfill.
He also said: “Had I not feared hardship for my ummah, I would have commanded them to use the miswāk (tooth-stick) before every prayer.” (Bukhari, Jumuʿah 8; Muslim, Ṭahārah 42)
Out of concern for not overburdening his followers, he refrained from making this a mandatory act, even though he highly encouraged it. Otherwise, miswāk usage might have become a formal obligation like ablution, which could have been a hardship since not everyone could always find a miswāk.
Similarly, the Prophet (peace and blessings be upon him) led the companions in night prayers (tarāwīḥ) for a few nights during Ramadan. Seeing their enthusiasm, he chose to pray alone in his room thereafter. He explained that if they continued praying in congregation every night, it might eventually become obligatory, and he feared they would not be able to maintain it. Thus, he prioritized ease and flexibility for his ummah.
The Prophet (peace and blessings be upon him) was intensely devoted to prayer, often performing long prayers, especially voluntary ones, that went beyond what most companions could bear. Yet, if he heard a child crying during prayer, he would shorten the prayer to ease the mother’s heart, knowing women prayed behind the men in the congregation at that time. Because of this sensitivity, the Prophet (peace and blessings be upon him) advised those who lead the prayer: “When any of you leads the people in prayer, let him make it brief, for among them are the weak, the sick, and the elderly. But when he prays alone, he may prolong it as he wishes.” (Bukhari, Ṣalāt 183; Tirmidhi, Ṣalāt 61) Thus, the Prophet (peace and blessings be upon him) was a paragon of compassion in every matter. He constantly instructed that people be treated with gentleness and kindness. Of course, his compassion in religious rulings was never to the extent of violating justice. Where the rights of society and individuals were compromised, the Prophet (peace and blessings be upon him) would roar like a lion. His mercy was always aligned with seeking the pleasure of God.
Compassion in Preaching and Guidance
When the Prophet (peace and blessings be upon him) conveyed and represented the divine message, he always acted with compassion at the center of his approach. He patiently endured harshness and abuse, trembling at the thought that harm might come upon those who wronged him, and wished even for their guidance. He corrected mistakes and faults with gentleness and care. We would like to mention a few examples regarding this:
A newly converted Muslim once approached the Prophet (peace and blessings be upon him), asking him for some help. Although the Messenger of God (peace and blessings be upon him) gave him certain things, the man expressed dissatisfaction and acted rudely, crossing the limits of courtesy. The noble Companions became upset and moved towards him to punish his disrespect. However, the Prophet (peace and blessings be upon him) intervened, prevented them, and gave the man even more until he was satisfied.
Then, turning to his companions, the Prophet (peace and blessings be upon him) said: “The example of me and this desert-dweller is like that of a man whose camel has run away. People chase after it, causing it to run even faster. Finally, the owner calls out, ‘Leave my camel to me! I know it better and am gentler with it than you are.’
Then he picks up some grass and slowly approaches the camel from the front until he calms it and puts a rope around its neck.
Had you left this man to yourselves, you would have thrown him into the fire. Do not come between me and my companions; leave them to me.”
The Messenger of God (peace and blessings be upon him) corrected the faults and mistakes of his ummah with patience, forgiveness, and boundless compassion, never breaking hearts or causing harm.
He described the danger of his community falling into sins, despite the broad permissibility of lawful things, through a powerful parable:
“My example and your example is like that of a man who kindled a fire. Moths and insects began to fall into it, and he kept trying to drive them away. Similarly, I am holding onto your garments to keep you away from the Fire, but you are slipping away from my hands.”
When dealing with mistakes, weaknesses, and sins, the Prophet (peace and blessings be upon him) approached people with compassion, reasoning with their minds and hearts. One day, a young man came into the presence of the Messenger of God (peace and blessings be upon him) and said: “O Messenger of God (peace and blessings be upon him), give me permission to commit fornication, for I cannot resist my desires.” Those present reacted strongly —
Some tried to cover the young man’s mouth, hinting, “Don’t speak so disrespectfully to the Prophet!” Some tugged at him by his clothes, and some even wanted to strike him. But the Prophet (peace and blessings be upon him), the embodiment of mercy and the paragon of compassion, remained silent. Then, with kindness, he called the young man to sit beside him, close to his knees, and asked him:
The Prophet (peace and blessings be upon him) asked him:
“Would you like such a thing to be done to your mother?”
“May my parents be sacrificed for you, O Messenger of God, I would not want that!”
“And no one would like such a thing to happen to their mother.”
“If you had a daughter, would you like such a thing to be done to her?”
“May my soul be sacrificed for you, O Messenger of God, I would not want that!”
“And no one would want such a thing for their daughter.”
“Would you want this to happen to your aunt or your maternal aunt?”
“No, O Messenger of God, I would not!”
“Would you want someone to commit fornication with your sister?”
“No, no, I would never want that!”
Finally, the Prophet (peace and blessings be upon him) concluded:
“Just as you would not wish this for your mother, daughter, sister, or aunts, no one else would want it for theirs either.”
Approaching the young man with such gentleness, convincing him with reason and compassion, the Prophet (peace and blessings be upon him) then raised his blessed hands and prayed for him. From that moment on, the young man became one of the most chaste and upright youths of Medina.
His Intercession for His Ummah in the Hereafter
Throughout his life, the Messenger of God (peace and blessings be upon him) constantly said “my ummah,” feeling the pain, worries, and sufferings of his followers more deeply in his own heart than anyone else. He tirelessly strove and prayed to God that his ummah would not falter in this world or the next, and above all, that they would be saved from the torment of Hell.
The Messenger of God (peace and blessings be upon him) stood like a protective wall, stretching out his arms like a barrier against every path leading to eternal ruin, warning people against dead-end streets.
At every opportunity, he prayed to the Almighty, asking for the forgiveness and eternal happiness of his ummah.
One night, he spent all night reciting the prayer of Prophet Ibrahim (peace be upon him): “O my Lord! Indeed, they (the idols) have led many among mankind astray. So whoever follows me, he is truly of me; and whoever disobeys me, then surely You are (still) Most Forgiving, Most Merciful.” (Qur’an, Ibrahim 14:36) And the prayer of Prophet Isa (peace be upon him): “O my Lord! If You punish them, they are Your servants; but if You forgive them, You are surely the Almighty, the All-Wise.” (Qur’an, Ma’idah 5:118) He repeated these verses over and over, raised his hands, and wept, pleading: “O God! Forgive my ummah! Forgive my ummah!”
Upon this, God the Exalted said: “O Jibreel! Go to Muhammad and tell him: ‘We will surely please you regarding your ummah, and We will never cause you grief.'” Similarly, God Most High revealed to the Prophet (peace and blessings be upon him): And surely your Lord will soon give you so much that you will be pleased.” (Qur’an, Duha 93:5) The righteous predecessors (Salaf as-Salihin) commented:
“This is the most hope-giving verse in the Qur’an, for it implies that the Prophet (peace and blessings be upon him) will not be truly pleased until every member of his ummah who bears the honor and consciousness of being his follower is saved.” Indeed, the profound compassion and mercy the Prophet (peace and blessings be upon him) held for his ummah demanded this.
The Prophet (peace and blessings be upon him) was granted an exclusive honor unlike anyone else: the Great Intercession (Shafa’ah al-Uzma) and the Praiseworthy Station (Maqam al-Mahmud).
The Prophet of Compassion, who constantly thought of his ummah and persistently prayed for their forgiveness and mercy, responded to a divine offer from beyond the heavens by choosing what would bring the greatest eternal benefit to his followers. He said: “A messenger from my Lord came to me and offered me a choice: either half of my ummah would be admitted into Paradise, or I could be granted intercession. I chose intercession, for it is more comprehensive and sufficient. Do you think my intercession will be only for the pious among my ummah? No! It will be for those among my ummah who have committed sins and are stained with faults.” (Ibn Majah, Zuhd 37; Ahmad ibn Hanbal, Musnad, 2/75)
The entire humanity will benefit from the Prophet’s intercession (peace and blessings be upon him). On the Day of Judgment, when the sun is drawn near and people are drenched in sweat, overwhelmed by fear and anguish, they will desperately seek someone to intercede for them. Crying out, “Oh, if only we could find someone to intercede for us!” they will rush to Prophet Adam (peace be upon him). However, Adam (peace be upon him) will say that he does not have the authority for such intercession and will direct them to Prophet Nuh (Noah). Prophet Nuh will then direct them to Prophet Musa (Moses), who will send them to Prophet Isa (Jesus), and finally, Prophet Isa will tell them that the one with the privilege to intercede is Prophet Muhammad (peace and blessings be upon him).
On that day, even the great messengers of firm resolve (Ulul-Azm) will be concerned only with themselves, each saying, “Myself, myself!”, and will acknowledge that they do not have the authority to intercede for all of humanity. Thus, humanity, desperate to escape the unbearable and suffocating atmosphere of the plain of resurrection, will turn to the door of the Prophet Muhammad (peace and blessings be upon him) and plead for his intercession.
The Messenger of God (peace and blessings be upon him) will go under the Throne (Arsh) and fall into prostration before the Almighty, praising Him with words of glorification inspired by God Himself. He will then supplicate, asking God to grant him the promised right to intercede for all mankind. Through this unparalleled honor, the Prophet’s virtue and distinction—granted to no other creation—will be revealed to all. Then, by the mercy of God at the wavelength of the Prophet’s intercession, humanity will be relieved from the agony of waiting in the terror of the Day of Judgment.
When the Prophet (peace and blessings be upon him) hears that a portion of his ummah may be cast into Hell, he will fall into prostration in the plain of resurrection, crying out, “My ummah! My ummah!” At that moment, he will forget the bliss of Paradise, the beauty of the maidens, and countless other delights, weeping rivers of tears and pleading until he is told: “Raise your head! Ask, and it will be granted! Intercede, and your intercession will be accepted!”
But until that permission is given, he will remain with his head bowed, continuously lamenting, “My ummah! My ummah!”
Thus, those who will benefit the most from the Prophet’s (peace and blessings be upon him) intercession will be his ummah: those who believed in his message and responded to it with sincerity.
When asked whom his intercession would be for, the Prophet (peace and blessings be upon him) replied: “My intercession is for those among my ummah who sincerely declared the testimony of faith (kalimat al-tawhid) with their tongues and confirmed it in their hearts.” Meaning that those who sincerely say, “There is no god but God, and Muhammad is the Messenger of God,” will be among those who benefit from the atmosphere of his intercession.
The Messenger of God (peace and blessings be upon him), who was the very embodiment of mercy and who showed the paths to attain God’s vast mercy, will, through his intercession, help his ummah navigate the most perilous points on the long journey from the grave to the resurrection, from the gathering place (Mahshar) to the Bridge (Sirat), through the reckoning, and finally toward Paradise or Hell. Through belief in the Prophet (peace and blessings be upon him) and by means of his intercession, they will pass safely through these stages and attain blessings that surpass even their wildest dreams.
Among the Prophet’s ummah, those who will benefit most from his boundless intercession are those who find themselves in the greatest distress. The Prophet (peace and blessings be upon him) said:
“My intercession is for those among my ummah who commit major sins,” thus revealing how broad and encompassing his sphere of intercession truly is. Indeed, those who have fallen into major sins, who have stumbled, who have been sullied by wrongdoing yet have not lost hope, those who, even if weakly, still cling to faith and manage to reach the presence of the Messenger — they will be enveloped in the atmosphere of his intercession.
This is a beacon of hope for every sinner. When God (glorified and exalted be He) says to the Prophet: “Intercede! Your intercession will be accepted,” the Prophet (peace and blessings be upon him) will seize this divine favor. Yes, when the Beloved of God falls into prostration, crying out, “My ummah, my ummah!”, the Almighty will console him with merciful words: “O Muhammad! Raise your head. Intercede, and your intercession will be accepted!”
This moment will be a magnificent manifestation of mercy for those who, because of their sins, had veered from the path to Paradise, but are now given the chance to return to the right course through the intercession of the Prophet, who was sent as a mercy to all the worlds. Although the greatest beneficiaries of the Prophet’s intercession will be those burdened by major sins, every believer will have a share in this atmosphere of mercy, a reflection of God’s compassion. Seventy thousand individuals from his ummah, who believed perfectly in the truth of tawhid (Divine Unity) without any flaw, will enter Paradise without reckoning or questioning, through the Prophet’s intercession. Moreover, many from his ummah who do enter Paradise will, through his intercession, be elevated to ranks and receive blessings far beyond what their deeds alone would merit.
Naturally, the degree to which one benefits from the Prophet’s intercession is directly tied to one’s faith in him and living according to the religion he brought, aiming for God’s pleasure. God (glorified be He) has linked benefiting from the Prophet’s intercession to having faith that pleases Him and to the proper respect and reverence owed to the Prophet. Thus, the more one lives a life in line with the message and example of the Prophet, the more fully one can hope to benefit from his intercession and from God’s approval.
One of the most important ways to maximize the benefit from the Prophet’s intercession is to spread the blessed name of Muhammad (peace and blessings be upon him) everywhere, to introduce the world — which is writhing in anguish upon anguish — to this Prophet of mercy and compassion, to inspire love for him, and to live one’s life along the path of his Sunnah (way). Another vital means of accessing his intercession is to frequently send salat and salam (prayers and peace) upon him, especially after hearing the call to prayer (adhan), and to make supplication thereafter.
May God (glorified and exalted be He) make us among those who benefit as much as possible from the atmosphere of the Prophet’s intercession. Amin.
Dr. Ergün Çapan – January – February – March 2006, Issue: 71, Year: 18