Reflective Blogs

The entire Ummah holds deep love for the Prophet Muhammad ﷺ. This love is expressed in many ways — Milad gatherings, Seerah programs, events especially in the month of Rabi‘ al-Awwal. Love for the Prophet ﷺ is not optional but central to our iman. The Prophet ﷺ said: “None of you truly believes until I am more beloved to him than his parents, his children, and all mankind.” (Bukhari, Muslim).

We remember the incident of ‘Umar ibn al-Khattab (RA). When the Prophet ﷺ asked him, “Who do you love most?” Umar initially replied that he loved himself more. After a moment of reflection, Umar corrected himself: “Now, O Messenger of Allah, I love you more than myself.” The Prophet ﷺ replied: “Now, O ‘Umar, your faith is complete.”

This love is essential — but we must pause and reflect. Can we truly love someone without knowing his life, his mission, and his purpose? Loving him ﷺ means loving his mission first and foremost. Yet as an Ummah, sometimes we contradict ourselves: instead of supporting his mission, we become the obstacle between his message and the world. At other times, we make “love” itself the mission — celebrating outwardly, while abandoning his actual mission of transforming humanity. True love means carrying his mission forward and living by his example.

Allah says:

هُوَ ٱلَّذِىٓ أَرْسَلَ رَسُولَهُۥ بِٱلْهُدَىٰ وَدِينِ ٱلْحَقِّ لِيُظْهِرَهُۥ عَلَى ٱلدِّينِ كُلِّهِۦ ۚ وَكَفَىٰ بِٱللَّهِ شَهِيدًۭا  (Al-Fath 28)

“It is He who has sent His Messenger with guidance and the religion of truth to make it prevail over all religion. And sufficient is Allah as a Witness.”

Deen is always singular — the one complete way of life revealed by Allah. Islam means submission in all spheres of human existence. It is not limited to ritual worship but provides a worldview that governs culture, economics, politics, education, and society as a whole. The Qur’an teaches:

إِنَّ صَلَاتِى وَنُسُكِى وَمَحْيَاىَ وَمَمَاتِى لِلَّهِ رَبِّ ٱلْعَـٰلَمِينَ (Al-An‘ām 162)

“My prayer, my sacrifice, my life, and my death are all for Allah, the Lord of the Worlds.”

Deen is not a fragment but an entire civilization, shaping thoughts, values, and systems. It cannot be reduced to just Salah, Sawm, Zakah, and Hajj — these are essential pillars, but they stand upon the larger structure of a just and God-centered society. To establish Deen requires a whole community capable of running the world’s systems with justice: integrity in governance, compassion in social life, fairness in law, and excellence in education and economics.

In the Prophet ﷺ himself, all qualities were united: he was teacher, leader, judge, commander, husband, father, and friend. He was “one in all and all in one.” But as the community grew, each believer was assigned a role and specialization. Some became scholars, others leaders, others administrators, traders, or warriors — all working together to manifest the most just and balanced way of life. The Quran declares:

إِنَّ ٱلدِّينَ عِندَ ٱللَّهِ ٱلْإِسْلَـٰمُ (Āl-‘Imrān 19)

“Indeed, the Deen with Allah is Islam.”

The Prophet’s ﷺ mission had two dimensions. First, in this world: he was to fulfill the role of Witness over his people by his actions, teaching, preaching, and implementation of Deen. This mission was completed, and the Ummah bore witness in his Last Sermon when he asked: “Have I conveyed the message?” and the crowd replied, “Yes, you have.” He then said: “O Allah, bear witness.”

The second dimension is in the Hereafter: he ﷺ will be a witness over humanity on the Day of Judgment. Allah says:

 فَكَيْفَ إِذَا جِئْنَا مِن كُلِّ أُمَّةٍۢ بِشَهِيدٍۢ وَجِئْنَا بِكَ عَلَىٰ هَـٰٓؤُلَآءِ شَهِيدًۭا (An-Nisāʾ 41)

And his Ummah too is made a witness over mankind:

وَكَذَٰلِكَ جَعَلْنَـٰكُمْ أُمَّةًۭ وَسَطًۭا لِّتَكُونُوا۟ شُهَدَآءَ عَلَى ٱلنَّاسِ وَيَكُونَ ٱلرَّسُولُ عَلَيْكُمْ شَهِيدًۭا (Al-Baqarah 143)

But this honor is also a responsibility, and even a danger. If the Ummah neglects the Qur’an, the Prophet ﷺ will testify against them:

وَقَالَ ٱلرَّسُولُ يَـٰرَبِّ إِنَّ قَوْمِى ٱتَّخَذُوا۟ هَـٰذَا ٱلْقُرْءَانَ مَهْجُورًۭا  (Al-Furqan30).

This courtroom imagery is chilling: imagine humanity in the dock as the accused, Allah as the Judge, the Prophet ﷺ as witness, and the Ummah called to testify. Are we prepared for this responsibility?

Allah also describes the Prophet’s ﷺ methodology — his divine lesson plan:

هُوَ ٱلَّذِى بَعَثَ فِى ٱلْأُمِّيِّنَ رَسُولًۭا مِّنْهُمْ يَتْلُوا۟ عَلَيْهِمْ ءَايَـٰتِهِۦ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ ٱلْكِتَـٰبَ وَٱلْحِكْمَةَ  (Al-Jummah2)

1. He recited Allah’s ayat — transmitting divine knowledge.

2. He purified hearts and society — building character and cleansing communities.

3. He taught the Book and wisdom — showing practical application in real life.
   This three-fold process is still the blueprint for how the Ummah must fulfill its role of witnesshood.

The Prophet ﷺ himself was the complete role model:

لَّقَدْ كَانَ لَكُمْ فِى رَسُولِ ٱللَّهِ أُسْوَةٌ حَسَنَةٌ  (Al-Ahzāb 21).

He was a father, husband, teacher, leader, and commander. He showed emotional intelligence at Taif when he forgave those who mocked and harmed him. He showed social intelligence by listening, valuing, and respecting people. He showed leadership in decision-making at Badr, Uhud, and Ahzab, always leading from the front with courage and consultation.

The Quran then gives us the parable of the crop to explain how he nurtured individuals into a strong Ummah:

مُّحَمَّدٌۭ رَّسُولُ ٱللَّهِ ۚ وَٱلَّذِينَ مَعَهُۥٓ أَشِدَّآءُ عَلَى ٱلْكُفَّارِ رُحَمَآءُ بَيْنَهُمْ ۖ تَرَىٰهُمْ رُكَّعًۭا سُجَّدًۭا يَبْتَغُونَ فَضْلًۭا مِّنَ ٱللَّهِ وَرِضْوَٰنًۭا ۖ سِيمَاهُمْ فِى وُجُوهِهِم مِّنْ أَثَرِ ٱلسُّجُودِ ۚ ذَٰلِكَ مَثَلُهُمْ فِى ٱلتَّوْرَىٰةِ ۚ وَمَثَلُهُمْ فِى ٱلْإِنجِيلِ كَزَرْعٍ أَخْرَجَ شَطْـَٔهُۥ فَـَٔازَرَهُۥ فَٱسْتَغْلَظَ فَٱسْتَوَىٰ عَلَىٰ سُوقِهِۦ يُعْجِبُ ٱلزُّرَّاعَ لِيَغِيظَ بِهِمُ ٱلْكُفَّارَ ۗ وَعَدَ ٱللَّهُ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ مِنْهُم مَّغْفِرَةًۭ وَأَجْرًا عَظِيمًۢا (Al-Fath 29)

"Muḥammad is the Messenger of Allah. And those with him are firm with the disbelievers and compassionate with one another. You see them bowing and prostrating ˹in prayer˺, seeking Allah’s bounty and pleasure. The sign of brightness can be seen˺ on their faces from the trace of prostrating ˹in prayer˺. This is their description in the Torah. And their parable in the Gospel is that of a seed that sprouts its ˹tiny˺ branches, making it strong. Then it becomes thick, standing firmly on its stem, to the delight of the planters—in this way Allah makes the believers a source of dismay for the disbelievers. To those of them who believe and do good, Allah has promised forgiveness and a great reward."

First came the seed: the Prophet’s ﷺ integrity and trustworthy character (Al-Amin, Al-Sadiq) laid the soil. His instructions emphasized outward and inward purity. Early companions like Khadijah, Abu Bakr, Ali, and Bilal رَضِيَ ٱللّٰهُ عَنْهُم   accepted Islam because of his character. During the Makkan period he built love of Allah, belief in Tawḥīd, and a sense of accountability — the roots of faith.

Then the shoot appeared: fragile and vulnerable. The small community was persecuted — Bilal رَضِيَ ٱللّٰهُ عَنْهُ  tortured, Sumayyah and Yasir رَضِيَ ٱللّٰهُ عَنْهُم martyred, Abdullah ibn Masud رَضِيَ ٱللّٰهُ عَنْهُ beaten for reciting Quran. Dar al-Arqam was built which became their safe space where they used to learn and have discussions over Quran. 

The Prophet ﷺ encouraging remarks for his companions played a vital role during the early years of community. He ﷺ said: “The most knowledgeable of my Ummah concerning what is halal and haram is Muadh ibn Jabal رضي الله عنه .”  (Sunan al-Tirmidhi, 3791) Another time  He ﷺ said: “Whoever wishes to recite the Quran as fresh as it was revealed, then let him recite according to the recitation of Ibn UmmAbd (Abdullah Ibn Masud).” (Musnad Ahmad 3760, Ibn Majah 138) The Prophet ﷺ said to Ubayy: “Allah has commanded me to recite the Qur’an to you.”  Ubayy asked: “Did Allah mention me by name to you?”  The Prophet ﷺ said: “Yes.”  Ubayy began to weep from joy.  (Bukhari, Muslim)

He taught his companions with questions like once he ﷺ passed by the market with some companions. He saw a small dead goat with short ears lying discarded. He held it by its ear and asked the companions, “Who among you would like to have this for a dirham?”  They said: “We would not take it for anything. What would we do with it?”  He said: “Would you like to have it for free?”   They said: “By Allah, even if it were alive, it would be defective because of its short ears. Now it is dead, so what use is it?” The Prophet ﷺ replied: “By Allah, this world is more insignificant in the sight of Allah than this (dead goat) is in your eyes.” Sahih Muslim (2957)

He wanted his companions to think critically. Once he ﷺ asked a group of his companions: “There is a tree whose leaves do not fall and it is like the Muslim. Tell me which tree it is.” The people began thinking of the desert trees, trying to figure it out. Abdullāh ibn Umar (رضي الله عنه), a young boy at that time, knew the answer was the date-palm but, out of respect, he remained silent. Later he told his father, Umar ibn al-Khattab (رضي الله عنه), what he had thought. His father said: “If you had said it, it would have been more beloved to me than such-and-such.” Sahih al-Bukhari (61), Sahih Muslim (2811)

He showed how mistakes should be corrected lovingly, not by strictness but by gentleness. A Bedouin once came into the mosque and began urinating in a corner. The companions rushed towards him to stop him, but the Prophet ﷺ said: “Let him finish. Do not interrupt him.” When the man had finished, the Prophet ﷺ called him and explained: “These mosques are not for urine or filth, but they are for the remembrance of Allah, for prayer, and for recitation of the Quran.” Then he ﷺ asked for a bucket of water and poured it over the spot. The Bedouin, moved by the kindness, prayed: “O Allah, have mercy on me and on Muhammad, and on no one else.” The Prophet ﷺ smiled and said: “You have restricted something that is vast.” Sahih al-Bukhari (6128), Sahih Muslim (285)

The Prophet ﷺ nurtured his companions with remarkable wisdom, recognizing in each of them unique qualities that could be polished and directed in service of the mission of shahādah. In the early years, this guidance took the form of branching—helping individuals discover their natural strengths and channel them into meaningful roles.

Musab ibn ʿUmair (رَضِيَ ٱللّٰهُ عَنْهُ) was among the first to be sent to Madinah, where he taught the Quran to the Anṣār and laid the intellectual and spiritual foundation for the Prophet’s migration. Abdullah ibn Masud (رَضِيَ ٱللّٰهُ عَنْهُ) was known for his mastery of the Quran, becoming the model reciter from whom others learned. Bilāl ibn Rabāḥ (رَضِيَ ٱللّٰهُ عَنْهُ), with his deep faith and powerful voice, was chosen as the first muazzin, calling believers to prayer five times a day. Saad ibn Muaz (رَضِيَ ٱللّٰهُ عَنْهُ) emerged as a governor and leader of the Anṣār, while Aisha (رَضِيَ ٱللّٰهُ عَنْهَا) became a fountain of scholarship, preserving and teaching the words and practices of the Prophet ﷺ to generations after him. Each companion represented a branch of the prophetic tree—distinct in form, yet united in purpose.

As the community matured, these branches grew strong and firm, standing independently while still drawing life from the roots of revelation. This was the stage of becoming pillars of leadership. Abū Bakr (رَضِيَ ٱللّٰهُ عَنْهُ) embodied compassion and devotion, qualities that made him the natural choice to hold the ummah together as the first Khalifah. Umar ibn al-Khattab (رَضِيَ ٱللّٰهُ عَنْهُ) brought firmness, justice, and foresight, overseeing the expansion of Islam across lands. Usman ibn Affan (رَضِيَ ٱللّٰهُ عَنْهُ) was known for his generosity, devoting wealth for the sake of the ummah, while Ali ibn Abi Talib (رَضِيَ ٱللّٰهُ عَنْهُ) embodied courage, wisdom, and deep knowledge. On the battlefield, Khalid ibn al-Walid (رَضِيَ ٱللّٰهُ عَنْهُ) became the “Sword of Allah,” while Nusaybah bint Kaab(رَضِيَ ٱللّٰهُ عَنْهَا) displayed extraordinary bravery, shielding the Prophet ﷺ during battle.

By recognizing, nurturing, and polishing these qualities, the Prophet ﷺ transformed ordinary men and women into leaders, governors, scholars, teachers, and role models. The companions did not merely imitate; they became living extensions of the prophetic mission, capable of guiding, teaching, and even issuing independent rulings when needed. In this way, the ummah transitioned from tender branches to firm trunks, each standing strong yet connected, forming the living testimony of the Prophet’s ﷺ success as a teacher, mentor, and leader. The community which no longer needed constant supervision; they could now lead themselves.

Finally, it delighted the farmers and angered the disbelievers: the Prophet ﷺ saw signs of victory — “I see the palaces of Syria.” The disbelievers raged, because Islam challenged their economic, social,  political, and judicial systems. 

The Prophet ﷺ sowed the seed, nurtured the shoot, strengthened the branches, and left behind a thriving community, described in the Qur’an as a crop that grows strong and delights the farmer (Al-Fatḥ 29). That crop is the Ummah. But crops must be maintained, or else they wither. This struggle would never end, and the responsibility would remain with the Ummah to persevere.Our task is not to bask in inherited glory, but to continue the cultivation — by reciting Allah’s ayat, purifying our hearts and societies, and teaching the Book and wisdom, just as described in Surah al-Jummah (62:2).

This is what it means to be an Ummah Wasat— the balanced community, chosen to be witnesses over humanity (Al-Baqarah 143). It is a grave trust: if we live by the Qur’an, the Prophet ﷺ will testify in our favor; if we abandon it, he will testify against us (Al-Furqan 30).

Therefore, the mission is not complete until the Deen of Allah prevails over all systems (Al-Fatḥ 28) — not through mere slogans or celebrations, but through conviction, character, discipline, and collective effort. Teachers, scholars, leaders, parents — each one of us must play our role as a branch of the prophetic tree.

The Prophet ﷺ was the Seal of Prophets, but not the end of the mission. He ﷺ passed the torch to his companions, and through them, to the entire Ummah. We are now the bearers of this witnesshood. If we follow his methodology — nurturing faith like roots, strengthening character like trunks, branching into diverse roles with unity of purpose — then by Allah’s promise, the crop will once again stand tall, firm, and fruitful. And the world will witness the supremacy of Allah’s Deen, just as it did in the Prophet’s ﷺ and rightly guided caliphs' time.