Other Prophets were sent to a specific community; RasūlAllāh was sent as a Prophet for the entire creation; and that includes all humans, jinns, Angels, animals and even inanimate objects. Obedience to the Prophet is obligatory for all humans and everything else in the creation.
Our Master is a mercy for everyone and everything – Angels, jinn, houris and ghilmān; animals, plants and inanimate things – in summary, he is a mercy for everything in the creation and especially towards Muslims, he is immensely compassionate.
Our Master is the Seal of Prophets. Allāh has made RasūlAllāh ﷺ the last Prophet;
there cannot be a new Prophet in his time or after his time. If anyone believes that prophethood was given to someone after RasūlAllāh ﷺ, or even says that it is possible for another Prophet to appear in the time of RasūlAllāh ﷺ or after his time – such a person is a kāfir.
RasūlAllāh ﷺ has been bestowed with absolute superiority in the entire creation; he is the best in the entire creation. Earlier Prophets were given distinctive attributes, unique to them individually, but all of these were bestowed upon our master ﷺ, in addition to many more attributes which were not given to anyone else. In fact, everything that earlier Prophets received was on account of RasūlAllāh ﷺ, for his sake and through him. He is the perfect creation by the Grace of his Creator Almighty.
Attributes of perfection are deemed ‘perfect’ only because they are present in the most perfect being in the creation. Thus, if a trace of any of these attributes are present in someone, it causes them to attain perfection.
It is impossible for anyone to be like RasūlAllāh ﷺ; whoever claims that others can be similar to him in some of his special and unique attributes, such a person is either a heretic or a kāfir.
RasūlAllāh ﷺ is the most beloved to Allāh táālā in His entire creation. The entire creation seeks to please Allāh táālā, and Allāh táālā wishes that His beloved Messenger, Muşţafā ﷺ is pleased.
One of the special gifts given to our Prophet ﷺ is the Ascension [miýrāj] – when he travelled from the Grand Mosque in Makkah [Masjid al-Ĥarām] to the Furthest Mosque in Jerusalem [Masjid al-Aqşā]; and from there, he ascended to the seven
Allāh and the Seal of all Prophets”. Naşş Qaţýī [absolute scriptural evidence] refers to the Qur’ān, and anyone who rejects or even doubts in its validity and its being the truth, is absolutely a kāfir by unanimous agreement [ijmāá] and is damned, destined for an eternity in Hellfire.
In fact, not only him, but even those who learn about such a person and his beliefs and do not deem him a kāfir or have doubt in his being a kāfir, are themselves disbelievers. [Fatāwā ar-Riđawiyyah, 15/578].
heavens and the Throne, and went beyond the Chair and the Throne. The entire journey occurred in a short span of earthly time. This journey was physical and our master was bestowed with nearness that no other human or Angel has ever been granted. RasūlAllāh ﷺ beheld Allāh táālā with his waking eyes and heard the Divine Speech of the Almighty and he was also shown every little thing in the universe.
Everyone and everything in the creation – from the very first to the last – are beholden to RasūlAllāh ﷺ, including great Prophets such as Sayyidunā Ibrāhīm Khalīl عليه السلام.
The lofty rank of Major Intercession [shafāáh al-kubrā] is a special attribute of
RasūlAllāh ﷺ. That is, until RasūlAllāh opens the door of intercession, no other can intercede; in fact every intercessor will come to RasūlAllāh ﷺ for endorsement and further their own pleas for intercession. Major Intercession refers to the intercession of RasūlAllāh ﷺ for every one: whether he/she is a believer or disbeliever, a pious person or a sinner.
On that day everybody will be anxious and waiting for the Judgement to begin and will be in extreme distress; when people will wish to be sent to Hell forthwith, instead of the agonising wait.
RasūlAllāh ﷺ will intercede for all of them, including disbelievers, pray for relief – this is the Major Intercession – for which everyone from the first to the last: supporters, opponents, believers and disbelievers, all will praise him for this great favour; this is known as the Extolled Station (almaqām al-maĥmūd).
In addition to this Major Intercession, there are other kinds of intercessions (given to our Master ﷺ): Many will be allowed into Paradise without any accounting; a figure of 4.9 billion is known about such people; many more will enter in addition to them and only Allāh táālā or the Prophet ﷺ (after being informed by Allāh) know their count.
Many will be among those who have completed their accounting and sentenced to Hell; RasūlAllāh ﷺ will save them from Hell. Some would have already entered Hell, and RasūlAllāh will have them removed
ﷺ from Hell. Some in Hell will have their punishment reduced because of the intercession of RasūlAllāh ﷺ.
There are different kinds of intercession, such as intercession for the sake of prominence near Allāh, intercession for being beloved to Allāh, intercession for being granted permission by Allāh; every kind of intercession is given to RasūlAllāh ﷺ. Anyone who denies any of these forms of intercession is misguided, and a heretic.
The lofty station of Intercession has already been granted to RasūlAllāh ﷺ as he has said: “I have been granted permission to intercede”. In the Qur’ān, his Lord Almighty has said:
person. Úmar رضي الله عنه said: “Can you ask for some more?” and he replied: “I asked for more and Allāh granted me this much” and Ábdullāh ibn Bakr gestured by opening his arms; Ábdullāh said: ‘he stretched his arms in a gesture indicating a pile [ĥathā]’; Hishām said: ‘This additional grant is from Allāh, one does not know how many more’. [Musnad Imām Aĥmad §1728, Musnad Ábdu’l Raĥmān ibn Abū Bakr رضي الله عنهما].
According to this ĥadīth, the number is 70,000 x 70,000 = 4.9 billion people. In another ĥadīth: My Lord Sustainer [rabbī] has promised me that He will allow 70,000 amongst my followers [ummah] to enter paradise without accounting or punishment; along with every thousand will be an additional 70,000 – and then there will be further three additional counts [ĥathayāt] as Willed by my Lord Almighty.
[Sunan Ibn Mājah, §4286; Tirmidhī, §2445]. Note: Literal translation of the last part would be: ‘Three handfuls from handfuls of my Lord Sustainer’, but this cannot be translated literally, as it amounts to anthropomorphism; therefore, the meaning is conveyed in the translation. Ĥath’y ح:a handful; according to Ibn al-Athīr this is a metaphor to mean ‘innumerable’; but it cannot be taken literally, as Allāh táālā is far exalted from being attributed with limbs or descriptions of bodies.
It is impermissible to describe Him as having a part such as a palm or a fist signifying a handful [Lisān al-Árab].
وَٱسْتَغْفِرُوا۟ ٱللَّهَ ۚ إِنَّ ٱللَّهَ غَفُورٌۭ رَّحِيمٌAnd seek forgiveness for the sins of believers dear to you and for [other] believing men and believing women.
If this is not intercession, then what is? O Allāh, grant us the intercession of your noble and beloved Messenger ﷺ when –
يَوْمَ لَا يَنفَعُ مَالٌ وَلَا بَنُونَThat Day, neither wealth nor children will benefit.
Except one who came to Allāh with a sound heart.
Allāh willing, we will shortly mention details about the Judgement Day, about intercession on that day and some other special events that will occur on that day.
The love of RasūlAllāh ﷺ is the basis of faith – in fact, faith is all about loving him ﷺ.
One cannot become a [perfect] Muslim until one loves RasūlAllāh ﷺ more than their own parents, their children and every other person in the world.
Obedience to RasūlAllāh ﷺ is obedience to Allāh táālā. Obedience to Allāh táālā is impossible if one disobeys RasūlAllāh ﷺ. If a person is in the midst of obligatory prayer, and RasūlAllāh ﷺ calls him, it is necessary for him to answer him and go to him immediately; regardless of how long he speaks with RasūlAllāh ﷺ the person is deemed to be in prayer – and there will be no effect on his prayer.
It is an important constituent and the cornerstone of faith to believe in the greatness and superiority of our Master, the Prophet ﷺ. After professing faith, the most important obligation upon a Muslim is to show reverence and observe the respect due to the Prophet ﷺ. On the way home from the Battle of Khaybar, RasūlAllāh ﷺ stopped at Şahbā. He finished his late noon prayer [áşr] and rested for some time. He placed his blessed head on the lap of Mawlā Álī, who had not yet prayed.
The sun began to set, but Álī did not move an inch for fear of disturbing the Master’s sleep. When RasūlAllāh ﷺ woke up, the sun had already set and when Álī mentioned that he had missed his áşr prayer, RasūlAllāh ﷺ commanded the sun to return – Mawlā Álī رضي الله عنه prayed áşr and then the sun set again. The best of all forms of worship is şalāt [or namāz], and the late noon prayer [áşr], also called the middle prayer [şalāt al-wustā], is the most important.
Yet, Mawlā Álī رضي الله عنه sacrificed his obligatory prayer instead of disturbing Muşţafā ﷺ. After all, it is because of Muşţafā ﷺ that we have learned the correct manner of worshipping Allāh táālā.
Another instance in the ĥadīth that supports this view is that in the cave of Thawr, when Abū Bakr al-Şiddīq went in first and saw a few openings, he tore his upper garment and plugged in all the crannies except one; Abū Bakr plugged this one by placing his big toe upon it. Thereafter, he asked RasūlAllāh ﷺ to enter, who came in, lay down and rested his head in Abū Bakr’s lap.
A snake living in that cave was eager for a glimpse of RasūlAllāh ﷺ – and tried to come out of the hole. It tried rubbing its head against Abū Bakr’s toe – who did not budge fearing that it would disturb RasūlAllāh’s ﷺ sleep. When it could not make its way out, the snake bit his toe.
Even though Abū Bakr al-Şiddīq did not move, his eyes welled up with tears due to the unbearable pain and a teardrop fell upon RasūlAllāh’s ﷺ face, who woke up and asked him about the matter.
When he told him about the snake bite, RasūlAllāh ﷺ daubed his saliva on the bite and he was cured instantly. However, this had a long term effect on Abū Bakr and he passed away twelve years later due to this poison, as a martyr.
Thus it is proven: every other obligation is secondary [to his service]
The basis of all fundamentals is fealty to the Crowned one.
The respect and reverence due to RasūlAllāh ﷺ in this day and age is obligatory in the same manner as it was when he was present in this world before his passing away.
حَـٰفِظُوا۟ عَلَى ٱلصَّلَوَٰتِ وَٱلصَّلَوٰةِ ٱلْوُسْطَىٰBe mindful of prayers, and especially the middle prayer. [Sūrah al-Baqarah, 2:238]
When he is mentioned, one should listen with attention, deference and humility and send blessings and salutations on him upon hearing his blessed name ﷺ.
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O Allāh! Bestow blessings upon our lord and master, Muĥammad ﷺ, the treasure trove of generosity and kindness and upon his noble descendants and his glorious companions, and give him munificence and greet him. Among the signs of love of the Prophet ﷺ are that: One should remember him often. One should recite şalawāt [durūd] as much as possible.
One should write the blessing in full when his blessed name is written; some people abbreviate it as: PBUH or SAW, and it is forbidden [ĥarām] to do so. One should love his blessed progeny, his companions, his helpers [anşār] and everyone and everything related to him. The enemies of RasūlAllāh should be treated as one’s own enemies– even if they
ﷺ are one’s own father, brother, son or a relative. If one does not do so, he is not true in his claim of loving the Prophet ﷺ. The Companions left their beloved ones, their relatives, fathers, brothers and their homeland only for the love of the Prophet ﷺ.
How is it possible for one to claim love of the Prophet ﷺ and still have affection for his enemies? One cannot straddle two ships or hold two diametrically opposite positions at the same time. One either walks on the path of Paradise or goes to Hell [and there cannot be a third option].
We should use respectful words to describe him and avoid expressions and words that sound demeaning or do not accord esteem due to the Prophet ﷺ. One should not utter a word that is disrespectful or degrading or discourteous or ungenteel or ungracious or in any way unworthy of being used in his honour. One should not address him by calling out his name – this is not permissible.
One should always call him by the titles Allāh táālā has bestowed upon him such as: ‘O Prophet of Allāh’ [yā nabiyyAllāh] or ‘O Messenger of Allāh’ [yā RasūlAllāh] or ‘O Beloved of Allāh’ [yā ĤabībAllāh]. If one visits the Pleasant City [Madīnah Tayyibah] of the Prophet and is blessed
ﷺ to stand in front of his radiant tomb, one should respectfully stand at a distance of four cubits, with bowed head and recite the şalawāt. One should not go very close to the door to his tomb nor stand there idling or looking here and there. Beware! Be warned! Do not speak loudly or be noisy when you are present near his tomb.
Otherwise, every good deed of yours might go to waste, and you will be humiliated if you dare to raise your voice or speak aloud without care. One of the most important signs of love for the Prophet is to seek and learn
ﷺ about the sayings and actions of the Prophet ﷺ, his life, circumstances, his character, his habits and strive hard to emulate him and follow his tradition.
If a person micrifies or denigrates any saying or action or state of the Prophet ﷺ, such a person is a disbeliever [kāfir].
RasūlAllāh ﷺ is the absolute deputy, vice-regent of Allāh.
Every thing in this world is under his command – he can dispense in it howsoever he wishes, give anything to whomever he wants and take back whatever from whoever he wishes. When he issues a command, there is no one in the creation who can change it; he is the overlord of the entire creation and subordinate to none except his Nourisher [rabb], Almighty Allāh. He ﷺ is the overlord and master of all men – whoever does not acknowledge this will be deprived of the sweetness of his tradition [sunnah].
The entire earth is his dominion and Paradise his demesne. The kingdom of the heavens and the earth is under his command, the keys of Paradise and of Hell are placed in his blessed hand ﷺ. Sustenance, abundance, benefit and every kind of bounty is distributed from his largesse; this world and the Hereafter are, but one part of his grant. He ﷺ is the law-giver; the sharīáh is under his authority. glorious life, the simplicity he embraced, etc.
We ask Allāh táālā to imbue our spirits with the love of the Prophet ﷺ and the zeal to live our lives in accordance to his tradition and follow in his radiant footsteps.
He ﷺ can promulgate and nullify any law – he can forbid or make permissible anything for anyone he wills and he can exempt anyone from any obligatory action [farđ] if he so wishes.
The high office of prophethood was first granted to RasūlAllāh ﷺ [in the realm of souls] on the Day of the Covenant, when Allāh táālā took the covenant from all the Prophets to bear faith in him and to aid him – and they were bestowed with prophethood upon this condition. Our master is the Prophet of all other prophets; and all other prophets are followers of our Prophet ﷺ. They were his representatives in their respective periods.
Allāh táālā has made our Prophet ﷺ a manifestation of His Glory and illuminated the entire world by the light of our Prophet ﷺ – in other words his presence can be felt everywhere.
Like the mid-day sun overhead and its light – flooding the earth – from the east to the west
And those who lack vision have no remedy:
If a bat cannot stand the light of the day
What then, is the sin of the sun at mid-day?
AN IMPORTANT NOTE
It is forbidden to mention or discuss the lapses or errors of Prophets, except in the recitation of the Qur’ān or in narrations of ĥadīth. One should not overstep limits when speaking about them – Allāh táālā is their Creator and the Absolute Lord. He can speak about anyone or describe them as He Wills.
Also, Prophets are beloved slaves of Allāh and they demonstrate utmost humility in His Presence, and thus say things about themselves in a self-effacing manner. Others are not permitted to use such words and descriptions – nor use those words [said by Allāh táālā about His Prophets, or by Prophets referring to themselves].
We cannot describe Prophets with such attributes based on words used in the Qur’ān and Ĥadīth. Those who do so will be humiliated and will be deprived of grace. Moreover, those actions of Prophets which are termed as lapses or errors had numerous aspects of hidden wisdom in them, and thousands of advantages, and entailed many benefits and blessings [for the world].
Look at one among the so-called ‘errors [of judgement]’ of Prophets; i.e., the lapse of Prophet Ādam عليه السلام; if it had not occurred, he would not have come down to earth, nor populated this earth with men; neither would Books be revealed, nor Messengers would have come, nor would there be holy war, and the opportunity to gain millions and billions of rewards in the Hereafter would be non-existent.
The door to all of these precious fruits and blessings was opened by just one such ‘error’. When the lapses of Prophets are far greater in stature and more admirable than the good-deeds of the highest among saints, the righteous and pious folk [şiddīq], how can one compare their ‘errors’ to yours and mine?
The good deeds of the pious and righteous folk are comparable to the errors of beloved ones [of Allāh].
Footnotes
Earlier Prophets were sent to specific communities and I was sent [as a Prophet] for all of mankind. [Bukhārī §335]; I was sent as Messenger for the entire creation [Muslim, §533]. And We did not send you [as a Prophet], except for all of mankind. [Saba’ 28]. Say: O people! I am the Messenger of Allāh [sent] to every one of you. [Al-Aárāf, 158].
Whatever the Prophet commands you, hold to it firmly and whatever he forbids, refrain from it [Sūrah al-Ĥashr, v7]. Abū Nuáym says that the verse means that obedience to his command is obligatory upon everyone in the world and absolutely binding for everyone; this is without any condition and without any exception. [Khaşā’iş al-Kubrā, 2/342].
Cherubs in paradise.
And We did not send you, except as a mercy for all worlds. [Sūrah Anbiyā’a, 21:107].
...and towards believers he is compassionate and kind. [Sūrah Tawbah, 127].
Muĥammad is not the father of any man among you; rather, he is the Messenger of Allāh and the Seal of Prophets. [Sūrah Aĥzāb, 53:40].
Qādiyānīs believe that Mirzā Ghulām Aĥmad is a prophet; due to this belief, they are beyond the pale of Islām. Qāsim Nanotwī, one of the founding fathers of Deobandi school, says in his Taĥdhīr al-Nās, that the appearance of a new prophet after the time of our Master ﷺ will not affect the finality of our Prophet ﷺ. This is mentioned further below by the author in the discussion of heretical sects. Alahazrat Imām Aĥmad Riđā: It is an absolutely important obligation and part of faith to know and believe that Muĥammad RasūlAllāh ﷺ is the last of all Prophets; it is absolutely impossible for a new Prophet to exist in his time or after his time. The Qur’ān states absolutely and explicitly that: “Rather, he is the Messenger of 30
For example, the superlative attribute special to Sayyidunā Yūsuf عليه السلام, was his beauty; the superlative attribute special to Sayyidunā Ýīsā عليه السلام, was that he revived the dead; the superlative attribute special to Sayyidunā Dāwūd عليه السلام was his melodious and enchanting voice. RasūlAllāh ﷺ was given all these and far more than any of them.
Many of these are discussed in biographical works such as Shamā’il, Kitāb al-Shifā and Al-Mawāhib al- Ladunniyyah; Imām Jalāluddīn Suyūţī has a dedicated work on this topic, Al-Khaşā’is al-Kubrā [The Big Book of Superlative Attributes of the Prophet ﷺ].
The original text is poetic and difficult to capture the same ardour in an English translation.
Some specific attributes such as his being the Seal of Prophets – are unique to him; if one claims that someone else has the attribute of khātamiyyah, or being the Seal of Prophets, such a person is a kāfir as this belies an explicit verse of the Qur’ān.
The Chosen One.
This is known as Al-Isrā’a – The Night Journey. It is obligatory to believe in it, as it has been mentioned in the Qur’ān. One who refuses to believe in this is a kāfir. 31
Kursī, ársh. The journey beyond Jerusalem is known as Miýrāj. Those who deny in this part of the journey or claim that it was merely a dream are heretics.
i.e., it was not a dream.
Qurb or ‘nearness’ is not physical; indeed, the Prophet physically reached the Divine Throne, where no one in the creation has reached. See Endnote 10 for a brief exposition of this concept.
This is an exclusive attribute of RasūlAllāh ﷺ in this world and Allāh will grant this great blessing to every Muslim in the Hereafter, and they will see Him in Paradise.
See Endnote 11 for the ĥadīth and its brief explanation.
Khalīl: Close friend. Khalīlullāh, Khalīlu’r Raĥmān – One who is very close to Allāh.
RasūlAllāh ﷺ is reported to have said: “Indeed, my Lord Sustainer granted for my sake, that 70,000 of my followers will enter Paradise without any accounting. Úmar رضي الله عنه said: “O RasūlAllāh ﷺ, can you increase [this number]”. He replied: “I asked for an increase and [Allāh] granted me [and additional] 70,000 with every 32
Only those who believe that Allāh is One [tawĥīd] will be removed from Hell or pardoned. Disbelievers will never leave Hell. However, punishment for some kāfirs such as Abū Ţālib will be reduced. [See Mútaqad al-Muntaqad, p. 129].
Wajāhah: having a prominent rank near Allāh. Maĥabbah: being beloved to Allāh. Whoever denies that Allāh táālā will accept the intercession of those who have a high rank near Him, or because they are beloved men and women of Allāh, rejects the following two verses of the Qur’ān. He has prominence [a high rank, wajīhan] in this world and the Hereafter [Sūrah Aāl Ímrān 3:45] Then follow me, Allāh táālā will Love you [Sūrah Aāl Ímrān 3:31] Ismāýīl Dihlawī, whom Deobandis deem an imām and a martyr, has rejected this form of intercession in his utterly burnable book, Taqwiyatu’l Īymān, and adopted the position of extreme Mútazilah [summarised from Mútaqad, pp 130-132].
Bukhārī, §335, §438, §3122; Muslim, §1050; Nasāyī, §432. 33
Sūrah Muĥammad, 47:19. RasūlAllāh ﷺ is sinless, and is immune from commiting sins; therefore, this verse is explained by exegetes that the address [wa’staghfir li-dhanbika] refers to his family as a special case, and then other believing men and women in general. Or, the word ‘error’ [dhanb] when addressed to RasūlAllāh ﷺ means that he chose a lesser good among two good things. [Tafsīr Kabīr]. RasūlAllāh ﷺ is addressed in this verse, but it is actually directed towards his followers [Qurţubī]. It was thus said to him in spite of his being sinless and immune to sin so that his followers may emulate his example [Jalālayn, Baghawī]. Sins of non-prophets are committing ugly deeds; whereas, not choosing the best option (among all good options) is termed as a ‘sin’ in the case of the Prophets [Ta’wīlāt Ahl al-Sunnah, Imām Abū Manşūr Māturīdī]. See Appendix C for additional explanation and translations from important texts on this topic.
Sūrah al-Shuárā’a, 26:88-89.
Reported from Anas ibn Mālik رضي الله عنهthat RasūlAllāh ﷺ said: “None amongst you has [truly] believed until I become more beloved to him than his children, his parents and the whole of mankind.” [Bukhāri §14-15; Muslim §44; Nasā’iy §5013-15; Ibn Mājah 67; Dārimī §2783; Musnad Aĥmad §12814, §13911, §18047, §18961]. Úmar ibn al-Khaţţāb رضي الله عنه reports that he told RasūlAllāh ﷺ: “You are more beloved to me than everything else, except for the life in my bosom.” RasūlAllāh ﷺ replied: “None of you has truly believed until I have become more beloved to him than his own life.” Úmar رضي الله عنه said: “By Him, who has revealed the Book to you; you have now become more beloved to me than my own life.” RasūlAllāh ﷺ said: “Now! O Úmar.” [Bukhārī, §6632]. For more narrations, see Loving RasūlAllāh ﷺ, English translation of a section from Kitāb al-Shifā, published by Ridawi Press.
Sūrah al-Nisā’a 4:80 مَنْ يُطِعِ الرَّسُولَ فَقَدْ أَطَاعَ اللّٰهَ Whoever obeys the Messenger has indeed obeyed Allāh . 34
In the Qur’ān, Sūrah Al-Anfāl, 8:24: يٰأَيُّهَا الَّذِينَ آمَنُوا اسْتَجِيبُوا لِلّٰهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ لِمَا يُحْيِيكُمْ O ye who believe! Answer [accept, respond] when Allāh and His Messenger call you towards that which gives you life. In the portion of a ĥadīth narrated by Abū Saýīd ibn al-Muállā رضي الله عنه: I was praying when RasūlAllāh ﷺ passed by and called me. I did not go to him immediately and instead completed my prayer and then went to him. He asked: ‘What stopped you from coming when I called you? Has Allāh not said: O Believers! Accept and answer Allāh and His Messenger when they call you. [Bukhārī, §4474, §4647]. The legal opinion that one’s prayer is not invalidated if they answer RasūlAllāh ﷺ or go to him immediately, can be found in various commentaries of this verse and related ĥadīth. See Tafsīr al-Qurţubī, Tafsīr al-Bayđāwī, etc. Also, commentaries of the ĥadīth: Ţībī in his Kāshif on Mishkāt, 6/1640; Ibn Ĥajar cites the two Qāđīs, Ábdu’l Wahhāb [al-Subkī Shāfiýī] and Abu’l Walīd [al-Bājī Mālikī] that it is obligatory to answer RasūlAllāh ﷺ immediately, even if one is in prayer; if not, one has committed a sin [Fat’ĥ al-Bārī, 9/631-2].
A place near Khaybar [Tāj al-Árūs, 3/221; Mújam al-Buldān, 3/435].
Al-Mújam al-Kabīr of Ţabarānī, Ĥadīth §382. Qāđī Íyāđ mentioned this narration in Shifā 1/347 [after discussing the miracle of splitting the moon] via Ţaĥāwī from his Sharĥ Mushkil al-Aāthār, §1068, 3/94-98; Imām Suyūţī has mentioned in his Manāhil al-Şafā fī Takhrīji Aĥādīth al-Shifā without criticising it, see §544. Ibn Kathir has discussed various routes in his Shamā’il [see pp.138-153] and some routes are declared forged; some others are classed weak. Ibn Kathir acknowledges that Imām Ţaĥāwī inclined towards accepting this ĥadīth and quotes him from Mushkil al-Ĥadīth: ‘Álī ibn Şāliĥ al-Mişrī said: it is not proper for people of knowledgeable to oppose the narration of Asmā’a bint Umays wherein she reported that the sun was recalled after it had set; because it is certainly a sign of Prophethood’.
Şalāt al-Wustā: the middle prayer; as said in the Qur’ān [Sūrah al-Baqarah, 2:238] and the verse enjoins believers to be mindful and careful about obligatory prayers, especially the middle prayer. 35
When RasūlAllāh ﷺ migrated to Madīnah along with Abū Bakr al-Şiddīq رضي الله عنه, they first entered this cave to throw off their pursuers; the cave is named Ghār Thawr. See Bukhārī §2264, §2264.
This should not be taken literally as it is a poetic retelling employing a hyperbole, common in Urdu expression. Narrations only mention that a snake or a viper bit him.
Dalā’il al-Nubuwwah of Bayhaqī, 2/477; Durr al-Manthūr, under the verse 9:40; Lubāb al-Ta’wīl or Tafsīr Khāzin, same verse. The narration in Tafsīr Khāzin attributes his demise later to this poison; other narrations only mention that he was cured. Allāh táālā knows best.
These narrations and implications are only to emphasise that one should respect RasūlAllāh ﷺ and these are acceptable, even if they are weak.
Imām Aĥmad Riđā Khān in his Ĥadā’iq e Bakhshish, volume one: sābit huwa ke jumla farā’iz furū’ú hain / aşlu’l uşūl bandagi us tājwar ki hai. 36
See the monograph Loving RasūlAllāh ﷺ published by Riđawī Press.
In Arabic/Urdu, people write it abbreviated as ص or معلص.In English, the salutation is translated as, Peace and blessings be upon him; which is abbreviated to PBUH. Or the transliterated salutation: şallAllāhu álayhi wa sallam is shortened to SAW. None of these abbreviations are permissible. One should write the salutation in full. See Endnote 12 for an extended citation.
As mentioned in the Qur’ānic verse: O Prophet! Tell them: If your fathers, your sons, your brothers, your wives, your family, the wealth that you have amassed, and the business that you are afraid will be ruined, and dwellings that delight you; if any of these are more beloved to you than Allāh and His Messenger, or more precious than striving in the path of Allāh – then await the Wrath of Allah; verily, Allāh does not give way to the contumacious [Sūrah Tawbah, 9:24].
See Preamble to Faith, an English translation of Imām Aĥmad Riđā’s Tamhīd e Īymān [in Urdu] that explains this concept in detail; published by Riđawī Press. 37
I once overheard an ignoramus using the word ‘guy’ when referring to the Prophet ﷺ. This kind of casual and irreverent address is contrary to the respect due to the esteemed Prophet ﷺ. When people talk to royals, queens or kings, they address them as ‘Your Majesty’ or ‘Your Highness’ – they don’t say: “Hiya there gal!” or “Hi dude!”. The respect due to the Prophet ﷺ is far greater than any worldly leader, ruler, king or aristocrat. We should be mindful of our language when speaking about or describing the Prophet ﷺ.
In the Qur’ān, Sūrah Al-Nūr, 24:63. لَا تَجْعَلُوا دُعَاءَ الرَّسُولِ بَيْنَكُمْ كَدُعَاءِ بَعْضِكُمْ بَعْضًا Do not make the [practice of] calling upon the Messenger amongst you, like you call one another.
Literally, ‘distance of four arms’ or four cubits. 1 cubit = 1.5 feet.
Nowadays people do worse things, such as taking selfies and pictures, which is rude and disrespectful. This is against etiquette in the presence of our Master ﷺ.
In the Qur’ān, Sūrah Al-Ĥujurāt, 49:2. يٰأَيُّهَا الَّذِينَ آمَنُوا لَا تَرْفَعُوا أَصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ وَلَا تَجْهَرُوا لَهُ بِالْقَوْلِ كَجَهْرِ بَعْضِكُمْ لِبَعْضٍ أَنْ تَحْبَطَ أَعْمَالُكُمْ وَأَنْتُمْ لَا تَشْعُرُونَ O Ye who believe! Do not raise your voices above the voice of the Prophet, and do not shout in front of him, like you speak loudly with one another – lest your deeds are rendered futile and you do not realise.
Aqwāl, afáāl, aĥwāl: Lit. sayings, actions, and states. ‘State’ is a multilayered and complex word; here, it denotes his states of being: his lofty character, his impeccable manners, his habits, the circumstances of his 38
Fatāwā Qāđī Khān, Kitāb al-Siyar: 4/468 [Ílmiyyah].
Ashi’āt al-Lamáāt, 4/315 [Ílmiyyah].
Explaining the couplet from Burdah, “Nabiyyuna’l āmiru’n nāhī fa-lā aĥadun..: Our Prophet ﷺ is the commander and the forbidder and there is no other..” Imām Shihābuddīn Khafājī in his commentary on Shifā says: “There is no authority other than him [in creation] – he is the overlord of everyone and subordinate to none. If he says “No” or “Yes” for something – he saith not except in accordance with the Will of Allāh... [Nasīm al-Riyāđ, 2/281].
Ibid, 1/432 [Ílmiyyah].
In the ĥadīth of Bukhārī §3167: “...know that the earth belongs to Allāh and His Messenger.” In the ĥadīth of Aáshā al-Māzinī رضي الله عنه: “I came to RasūlAllāh ﷺ and said: “O Master of men, and the king of Arabs...” [Musnad Imām Aĥmad §6885; Musnad Ábdullāh ibn Ámr].
“He would allot lands prior to victories – because Allāh táālā gave him the possession of entire earth. Imām Ghazālī has ruled that one who questions [or disputes] RasūlAllāh’s ﷺ grant of land to the progeny of Tamīm al-Dārī رضي الله عنه will become a kāfir, because when he has the authority to distribute plots in Paradise, allotment on earth is far lesser thing and is readily comprehensible. [Sharĥ al-Mawāhib, 7/185].
“..he was given the keys of all the treasures...” [Mawāhib, 2/278]. Part of a lengthier ĥadīth narrated by Anas ibn Mālik رضي الله عنه: “...the keys of Paradise will be in my hand on that day..” [Tirmidhī §3610; Mishkāt §5765; Dalā’il al-Nubuwwah of Bayhaqī, 5/484].
In the Burdah: fa inna min jūdika’d dunyā wa đarratahā.. / and from your grant is this world and the Hereafter. Álī al-Qārī says: It means: Both the worlds are from your grant, as he is the intermediary for the bestowal of blessings [of Allāh] upon the creation, and thus His graciousness upon the universe, indicating towards the ĥadīth: “Had I not created you, I would not have created the heavens.” [Al-Zubdah, p.166].
See Endnote 13 for examples from the ĥadīth. 39
See Imām Aĥmad Riđā Khān’s monograph on this topic: Munyatu’l Labīb Anna’t Tashrīýa bi Yadi’l Ĥabīb: [Aspirations of the Wise: The Sacred Law is subject to the authority of the Beloved Prophet] in which he has cited many ĥadīth that illustrate this point.
In a şaĥīĥ ĥadīth, he was asked when he became a Prophet, and he replied: “And Ādam was still [in a state] between soul and body.” [Tirmidhī §3609, Musnad Aĥmad §16623, §20596, §23212].
Mentioned in the verse of the Qur’ān, Sūrah Aāl Ímrān, 3:81. See Endnote 14 for commentary of the verse.
Sayyidu’l Mursalīn: See Imām Aĥmad Riđā’s monograph Tajallī al-Yaqīn bi anna Nabiyyana Sayyida’l Mursalīn for numerous ĥadīth that explain this áqīdah.
As mentioned in Sūrah Al-Aĥzāb, 33:45-46; see Endnote 15 for translation of the verse and commentary.
See Imām Aĥmad Riđā’s book Şilāt al-Şafā fī Nūr al-Muşţafā for a detailed exposition of this issue and that the reality of the Prophet ﷺ is light, though he was sent as a human in this world. 40
See Appendix C on the Divine Immunity of Prophets from committing sins.
Such as saying Prophets have committed sins or a prophet has spoken lies etc.
Ĥasanāt al-abrār sayyi’āt al-muqarrabīn. This is ascribed to Abū Saýīd al-Kharrāz by Ibn Ásākir; it is also said that Dhu’n Nūn al-Mişrī said it; Zarkashi attributed it to Junayd. [Kashf al-Khafā §1137, 1/357]. Also see Maqāşid al-Ĥasanah, §404. Imām Bājūrī in his Tuĥfatu’l Murīd has also said the same in the commentary of verse 59: wa wājibun fī ĥaqqihim al-amānah / wa şidquhum wa şif lahu’l faţānah. 41