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Electronic copy available at: http://ssrn.com/abstract=1917401 Kitab al- Shifa bi Ta`rif Huquq al-Mustafa (Sallall ahu `alayhi wasallam) ﮐﺘﺎب اﻟﺸﻔﺎء ﺑﺘﻌﺮﯾﻒ ﺣﻘﻮق اﻟﻤﺼﻄﻔﯽٰ ُ ُ َ ۡ ۡ ۡ َ ُ ِ ِ ِ ۡ ِ ۡ َ َ ُ ِ ِ ( ﺻﻠﯽ ﷲ ﻋﻠﯿہ وآﻟہ وﺳﻠﻢَ َ َ ٖ َ ِ ِ ۡ َ ُ ) by Qadi ‘Iyad Maliki Andulusi ﻗﺎﺿﯽ ﻋﯿﺎض ﻣﺎﻟﮑﯽ اﻧﺪﻟﺴﯽ( ) رﺣﻤۃ ﷲ ﻋﻠﯿہCHAPTER – 1 Pages 1 to 521 Translated into English By JUSTICE ® DR. MUNIR AHMAD MUGHAL

Kitaab Us Shifa

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Page 1: Kitaab Us Shifa

Electronic copy available at: http://ssrn.com/abstract=1917401

Kitab al-Shifa

bi Ta`rif Huquq al-Mustafa

(Sallallahu `alayhi wasallam)

کتاب الشفاء بتعریف حقوق المصطفی صلی هللا علیہ وآلہ وسلم) )

by

Qadi ‘Iyad Maliki Andulusi

قاضی عیاض مالکی اندلسی

( رحمۃ هللا علیہ(

CHAPTER – 1 Pages 1 to 521

Translated into English

By JUSTICE ® DR. MUNIR AHMAD

MUGHAL

Page 2: Kitaab Us Shifa

Electronic copy available at: http://ssrn.com/abstract=1917401

Kitab al-Shifa bita`rifi Huquqil-Mustafa by Abu’l-Fadl Qadi `Iyad Maliki (رحمۃ هللا علیہ) English Tr. by Justice ® Dr. Munir Ahmad Mughal

28 August 2011

http://ssrn.com/author=1697634

2011

Muneeb Book House Lahore

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Table of Contents حیم حمن الر 5...............................................................بسم هللا الرLife Sketch of the Author ..................................................5 Birth..................................................................................5 Education ..........................................................................6 Appointment as Judge ..................................................... 11 Pupils .............................................................................. 13 Poetry.............................................................................. 14 Writings .......................................................................... 18 Death .............................................................................. 24 About the Book ............................................................... 26 The acceptance of the book in the court of the Messenger of Allah (صلی هللا علیہ والہ وسلم ) itself. ............... 29 Sources of al-Shifa and its criticism.................................44 Contents of the subjects of Kitab al-Shifa ........................ 45 Commentaries and Annotations ....................................... 54 Muqaddamah Kitab ......................................................... 73 Foreword by the Author .................................................. 73 PART I............................................................................ 93 Part I ............................................................................. 108 CHAPTER 1 ................................................................. 117 Section 1 ....................................................................... 118 Section 2 ....................................................................... 211 Testimony of the prophethood and messengership of Hadrat Muhammad (Peace be upon him)................... 211 Section 3 ....................................................................... 249 Addresses to Hadrat Muhammad ( صلی هللا علیہ وآلہ وسلم ) in the Holy Qur`an ................................................ 249 Section 4 ....................................................................... 279 The oath of the life of the Messenger of Allah ( صلیهللا علیہ والہ وسلم ) mentioned in the Holy Qur`an ............... 279 Section 5 ....................................................................... 311 Allah Almighty swears by the name of His Favourite Messenger (صلی هللا علیہ والہ وسلم )..................... 311 Section 6 ....................................................................... 378

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Kindness and Favours of Allah on His Favourite, the Messenger of Allah (صلی هللا علیہ والہ وسلم ) ................. 378 Section 7 ....................................................................... 401 The Ranks of the Messenger of Allah ( صلی هللا علیہوالہ وسلم ) as compared to the other Prophets (Peace be on all of them) .......................................................... 401 Section 8 ....................................................................... 429 The Holy Prophet (صلی هللا علیہ والہ وسلم ) is the Repeller of the trials and he is shower of mercy............. 429 Section 9 ....................................................................... 459 The Station of Holy Prophet (صلی هللا علیہ والہ وسلم ) as mentioned in the Chapter of Victory in the Holy Qur’an........................................................................... 459 Section 10 ..................................................................... 487 Perfection of the Messenger of Allah ( صلی هللا علیہوالہ وسلم )......................................................................... 487

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بسم هللا الرحمن الرحیم

Life Sketch of the Author Birth

Hafiz al-Hadith Imam ‘Allamah Qadi Abu al-Fadl `Iyad bin `Amr bin al-Yahsubi1 was born at Sabtahi2 in the year 476

1 Yahsub is a tribe of Humayr as stated by Shah `Abd al-`Aziz Muhaddith Dihlawi, Bustan al-Muhaddithin, (Karachi) p.346. 2 A city of Maghrib as stated by Shah `Abd al-`Aziz Muhaddith Dihlawi, Bustan al-Muhaddithin, (Karachi) p.346.

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A.H./1083 A.D.3 His family was originally settled in Andulus and thereafter it migrated to Fas and then to Sabtah.4 Education

In the beginning he got education under Hafiz al-Hadith Imam `Allamah Qadi Abu `Ali Ghassani Sadafi till the age of 32 3 Shah `Abd al-`Aziz in his Bustan al-Muhaddithin, p. 346 has mentioned the date of birth of Qadi Iyad as 446 AH, Imam Nawawi in his Tahib al-Asma’ wa al-Lughat, part II, vol. I, Beirut, p. 44 has given the date of birth as 496 AH; Mullah Ali Qari in his Sharh Shifa on the margin of Nasim al-Riyad, vol. I, p. 4 and Allamah Khifaji as 476 AH. 4 Al-Dhahabi, Shams al-Din Abu `Abdullah, Tazkarah al-Huffaz, Hyderabad (Daccan), vol. IV, p. 96.

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years, and after the death of his teacher he went to Andulus and studied under the guidance of eminent scholars including Muhammad bin Hamdayn Abu `Ali Sukrah, Abu al-Husayn Siraj, Abu Muhammad bin `Uthman, Hisham bin Ahmad and Abu Bahr bin al-`As. He learnt Jurisprudence (Fiqh) from Abu `Abdullah Muhammad bin `Isa Tamimi and Qadi Abu

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`Abdullah Muhammad bin Abdullah al-Musbal.5

`Allamah Dhahabi has mentioned among his teachers the name of Abu Muhammad bin `Itab.6

Shah `Abdul Aziz Dihlawi has mentioned the name of Ibn Arshad and Ibn al-Haj among his teachers.7

Muhammad Farid Wajdi has described his education and attainments in Hadith 5 Ibid. 6 Ibid. 7 Shah Abd al-`Aziz in his Bustan al-Muhaddithin, p. 346.

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and Fiqh disciplines in the following words:

“Abu al-Qasim bin Bashkwal has stated in Kitab al-Silah that Qadi Iyad had come to Andulus for getting education and he gained it from a group of learned persons in Corodova and collected a great volume of Hadith. He was much attentive to the knowledge of Hadith and took much care in its collection and

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preservation. He had reached to the stage of certainty in the matter of knowledge. He was gifted with sharpness if mind, high intellect, deep understanding and grasp.8 He was a follower of the school of the Imam Malik in the matter of Fiqh. `Allamah Dhahabi has stated that Qadi `Iyad was son of Musa and grand son of `Iyad. He was a great

8 Muhammad Farid Wajdi, Da’irah Ma`arif al-Qarn al-Rabi` `Ashr, (Dar al-Ma`rifah), Beirut, vol. VI, p. 794.

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scholar. His surname was Abu al-Fadl and he belonged to the tribe of Yahsabiyy. His domicile was Sabtah. He was the follower of the school of Imam Malik. He was Hafiz and was one of the most eminent men of knowledge.”9

Appointment as Judge He was appointed as a

judge of Sabtah for a long time and thereafter he was appointed judge of 9 Al-Dhahabi, Al-`Ibar, vol. IV, p. 122.

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Gharnatah.10 His pupil Bashkwal stated:

“When he came to Corodova we got knowledge from him.” Muhammad bin Hammadah Sabti, an eminent jurist stated that Qadi `Iyad had started taking participation in moots while he was only 28 years and was appointed as a judge while he was of the age of 35.11

10 Ibid. 11 Ibid.

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Pupils Many scholars got

knowledge from him. The most famous pupils were the following persons: 1. Abdullah bin Ahmad

al-`Asiri; 2. Abu Ja`far bin al-

Qusayr al-Gharnati; 3. Abu al-Qasim Khalf

bin Bashkwal;12 4. Hafiz al-Hadith Faqih

Abu Muhammad al-’Ushayri Abdullah bin

12 Al-Dhahabi, Tazkara Al-Huffaz, vol. IV, pp. 96-97.

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Muhammad al-Maghrabi;13

5. Abu Bakr Abdullah bin Talhah bin Ahmad bin `Atiyyah al-Muharibi al-Gharnati al-Maliki.14

Poetry

Shah `Abd al-`Aziz says that Qadi `Iyad was well-versed in the sciences of Hadith, jurisprudence, grammar, Arabic language, history and pedigrees. 13 Al-Dhahabi, Al-`Ibr, vol. IV, p.175. 14 Ibid, p. 303.

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Hence he composed very beautiful poetry.15

At the time of his departure he recited some verses, the English translation of which is given below:

“I am reciting these verses while departure has been firmly resolved. My camel singers have begun their songs and reins have been put to my rides.

15 Shah `Abd al-`Aziz in his Bustan al-Muhaddithin, p. 346.

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My eyes have lost vision due to excessive weeping and my heart has become so void that even the thought of my colleagues has been erased from it. May Allah show His Indulgence towards the neighbours of the high Corodova and bless its mounts with continuous showers. It was due to their goodness and sympathy that I ever felt myself as

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if I was among my own kiths and kins.”

Once Qadi `Iyad passed by a field in which a few flower plants were waving and he uttered a stanza of four lines, the English version of which is as under:

“Look to the field and the size of its plants, the red flowers of which are like the wounds. That while bowing before the wind seem like an army dressed in

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green running being defeated and injured.”

Writings Jurist Muhammad bin

Hammadah Sabti states that during the life time of Qadi `Iyad none else had written more books than him. He attained such climax that none of his contemporaries could reach. Even then he was most humble and God fearing.16

16 Al-Dhahabi, Tazkara Al-Huffaz, vol. IV, p. 97.

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Ibn Khalkan says that Qadi `Iyad was the leading figure of his time in the matter of knowledge of hadith(حدیث) and its sciences, grammar, language, history and pedigrees of Arabs.17 He wrote the following books:

1. Al-Shifa bi Ta`rif Huquq al-Mustafa

17 Al-Mustafa, Ibn Khalkan, Wafiyat al-A`yan, (Dar al-Thaqafah), Beirut, vol. III, p. 483.

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(Sallallahu `alay hi wa sallam) ;18

2. Tartib al-Madarik wa Taqrib al-Masalik fi Zikr Fuqaha` Mazhab Malik;

3. Al-`Aqidah; 4. Sharh Hadith ’Umm

Zar`; 5. Jami` al-Tarikh

Andulus; 6. Mashariq al-Anwar

fi Iqtifa Sahih al-Athar; 18 Allamah al-Dhahabi has mentioned the name of the book as Al-Shifa’ fi Sharf al-Mustafa, while Haji Khalifah has mentioned the name as al-Shifa fi Ta`rif (bi Ta`rif) Huquq al-Mustafa. See Kashf al-Zunun, vol. II, p. 1052.

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7. Ikmal al-Mu`allim fi Sharh Muslim;

8. Al-Tanbihat al-Mustanbitah fi Sharh Mushkilat al-Mudawwanah wa al-Mukhtalatah;19

9. Al-I`lam bi Hudud Qawa`id al-Islam;

10. Al-Ghuniyah;

19 Haji Khalifah, Kashf al-Zunun, Vol. 2, p. 1644. This book contains the advantages available from the ahadith. It also contains critical notes on the book of Imam Abu `Abdullah `Abd al-Rahman bin al-Qasim (d. 91 AH) titled as Al-Mudawwanah fi Furu` al-Malikiyyah. The said book became popular with the title Tanbihat. According to Shah Abd al-`Aziz Muhaddith Dihlawi, no other book has been written on this subject like this book. See Bustan al-Muhaddithin, p. 345.

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11. Al-Ilma` fi Dabt al-Rawayah wa Taqayyud al-Sama`;

12. Al-Mu`jam fi Sharh Ibn Sukrah;20

13. Nazm al-Burhan `ala Subhah Jazm al-Azan;

14. Maqasid al-Hisan fi ma yalzim al-Insan;

15. Ghuniyah al-Katib wa Bughiyah al-Talib;21

20 It contains life sketches of Sheikh Abu `Ali al-Husayn bin Muhammad al-Sirqisti al-Andulusi al-Sadafi (d. 514 AH) and his spiritual teachers, as stated by Haji Khalifah, in his Kashf al-Zunun, vol. II, p. 1736. 21 Shah `Abd al-`Aziz in his Bustan al-Muhaddithin, p. 345.

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16. Al-`Uyun al-Sunnatu fi Akhbar Sabatihi;22

17. Al-Ajwabah al-Mukhayyarah `an al-As`alah al-Muhayyarah;

18. Akhbar al-Qurtubiyyin;

19. Al-Sayf al-Maslul `ala man Sabba ’Ashab al-Rasul;

20. Al-Safa bi Tajrir al-Shifa’;

22 Kohalah `Umar Rada, Mu`jam al-Mu’allifin, (Maktabah al-Muthannah) Beirut, vol. VIII, p. 16.

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21. Matalih al-Afham fi Sharh al-Ahkam;23

22. Gharib al-Shihab.24 Death

He died on the mid night of Friday, the 9th Jumada II, 544 A.H./ 1149 A.D. in Morroco as stated by his son Abu `Abdullah Muhammad bin `Iyad, the judge of the Da`inah.25

23 Al-Baghdadi Isma`il Pasha, Hadiyah al-`Arifin (Maktabah al-Muthannah) Beirut, vol. I, p. 805. 24 Ibid. 25 `Allamah Shimni, Muqaddamah Shifa Sharif, al-Maktabah al-Tijariyah, Egypt as referred in Al-Dibaj al-Madhhab, written by Allamah Burhanuddin Ibn Farhun al-Maliki.

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About the Book All the works of Imam

`Allamah Qadi `Iyad (May Allah Sanctify his secret) are invaluable treasures and the men of knowledge throughout the world and ages have great honour and respect for them and have also utilised them. Imam `Allamah Muhyiddin bin Sharf al-Nawawi, has referred to his works at many places. Imam Badruddin Yamini has also referred to them often.

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Hafiz al-Hadith `Allamah Ibn Hajr `Asqalani has also mentioned them in his Fath al-Bari while explaining various points of ahadith. Those who have written commentaries on books of ’ahadith, whenever they write in them “the Qadi said.” the reference is always to Imam `Allamah Qadi `Iyad (May Allah Sanctify his secret).

The most popular of his works is Kitab al-Shifa bi ta’rif Huquq al-Mustafa

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(Peace and blessing of Allah be upon him). The great researchers in the science of ’Ahadith have got authority from it and the later biographers have taken it as a source. Undoubtedly this book enlightens the hearts and refreshes the minds. It is so because it contains the events of the sacred life of the Messenger of Allah صلی هللا علیہ والہ وسلم) ) based on authentic ’ahadith.

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The acceptance of the book in the court of the Messenger of Allah (صلی هللا علیہ والہ وسلم)itself.

For the popularity and acceptance of a book nothing is more valuable than its acceptance in the court of the Messenger of Allah (صلی هللا علیہ والہ وسلم ). The greatest distinction of Kitab al-Shifa lies in it that once the nephew of the author saw that the author was sitting on a golden

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throne with the Messenger of Allah ( صلی هللا علیہ والہ Seeing this scene he .(وسلمbecame awful. Imam `Allamah Qadi `Iyad (May Allah Sanctify his secret) felt this state of him and said, “My nephew! Hold my book al-Shifa firmly and take it as a guide for you.”

In other words it was an indication to the fact that this honour and superiority has been bestowed upon him merely on account of

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compilation of the said book.26

A historian of world repute, `Allamah Mustafa bin Abdullah known as Haji Khalifah has mentioned this book with the following tribute:

“It is a book of great use and multiple advantages. In the history of Islam such book has not been compiled. May Allah Almighty grant excellence to its compiler

26 Al-Dhahabi, Tazkarah al-Huffaz, vol.4 p.98.

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and bless him with his mercy and grant him honour.”27

Lisan al-Din Khatib Tilmasani has composed a long poem paying tribute to this book; the English version of the said poem is given below:

“The Shifa of `Iyad is a book in which there is healing for the hearts (of men) and its superiority is not hidden.

27 Haji Khalifah, Kashf al-Zunun, Baghdad, vol.2 p.1053.

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It is such a great presentation by a good person that its substitution is nothing but reward and beautiful remembrance. He has proved his loyalty towards the Messenger of Allah ( صلی هللا علیہ والہ and the best (وسلمattribute of the generous is their loyalty. He brought such an ocean that is superior, more pleasant and purer than the ocean of water.

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He has taken due care of the right of the Messenger of Allah ( صلیهللا علیہ والہ وسلم ) after his departure and it is and established law that to show negligence in the matter of any of his rights amounts to committing injustice. It is a praise worthy memorial that does not become old and also there is no apprehension of its depreciation.

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If loyalty became my aid I extremely desire to extend and spread his superiority and majesty fully.28

`Allamah Abu al-Husayn Zaydi has also composed a poem in praise of Kitab al-Shifa, the English translation of which is given below:

“Kitab al-Shifa is a healing of the hearts and the sun of its arguments is shining brightly.

28 Shah `Abd al-Aziz Muhaddith Dihlawi, Bustan al-Muhaddithin, pp. 342-3.

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You should respect it and continue doing so and you should state its greatness throughout your life. When a man studies its contents the root of his faith becomes firmly established in guidance. He has brought out such a garden of piety and purity the branches of which blossom with the fragrance of the flowers. He got an access to such sciences that took him

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high to the climax of Venus and Saturn. May Allah grant excellence to Abu al-Fadl whose goodness has extended throughout the world! He states the greatness of the Prophet of guidance and the most superior person of all the creation صلی هللا علیہ والہ وسلم) ) . May Allah grant him the best reward and bless him with forgiveness.

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May Peace and blessings of Allah be upon the chosen personality and also on his companions and all those who came to his assistance! That may not come to an end till the end of the last era and there should be no end to his era.”29

Mulla `Ali Qari has also composed a verse the English version of which is given below:

29 Haji Khalifah, Kashf al-Zunun , vol. II, p1055.

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“When I saw Kitab al-Shifa I found it containing the life traits of the personality who was the chosen one (of Allah) .”

Some of the literary persons remarked:

O `Iyad! May Allah Almighty grant you the gardens of Eden in lieu of your compilation of Kitab al-Shifa! You have collected in it the most authentic ’Ahadith. Therefore it is

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a healing for every such person who is having a disease in his heart.30

`Allamah Yusuf bin Isma`il Nabhani made the following remarks about this book:

“His highness, Imam al-Qadi `Iyad (Allah’s mercy be on him) wrote the life history of the Messenger of Allah ( لی صهللا علیہ والہ وسلم ) with brevity. It is a well known and popular book

30 Sh`ah `Abd al-`Aziz Muhaddith Dihlawi, Bustan al-Muhaddithin, pp. 343-4.

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throughout the world and suffices for the reader on this subject.”31

Imam Qari `Ali bin Sultan bin Muhammad has expressed his remark as under:

“When I saw Kitab al-Shifa on the subject of the excellent habits of the most chosen personality, namely, the Messenger of Allah ( صلیهللا علیہ والہ وسلم ) that was the most exhaustive yet

31 Al-Anwar al-Muhammadiyah min al-Mawahab al-Ladunniyah, vol. I, p. 4.

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brief book on the subject as to completely encompass is not possible for anyone, I resolved to right a commentary of it as a humble service of it.”32

`Allamah Ahmad Shihab al-Din Khifaji has said:

“The title of the book (al-Shifa) is in conformity with its name as the past righteous personalities have observed about this book that its reading is a

32 Ali bin Sultan Muhammad, Sharh Shifa on the margin of the book Nasim al-Riyad, Beirut, vol. I, p. 2.

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healing for all the diseases and is an experienced remedy for the removal of all the difficulties. By the blessings of the Messenger of Allah ( صلیهللا علیہ والہ وسلم ) it possesses in it a security against drowning, burning and plague. The result is positive in accordance with the sincerity of faith.”33

33 Ahmad Shihab al-Din Khifaji, Nasim al-Riyad, Beirut, vol. I, p. 2.

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Sources of al-Shifa and its criticism

The source of Kitab al-Shifa is the book al-Shifa compiled by Ibn Sab`. Following the source some weak Ahadith have been mentioned in the present book also and a very few persons have declared them as concocted (maudu`). Allamah Jalal al-Din Suyuti has pointed out all such Ahadith in his book Manahil al-Safa fi Takhrij Ahadith al-Shifa.

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We have not left to point out any such thing where we have felt a need of it for the reader.34 Contents of the subjects of Kitab al-Shifa The book is divided into four parts.

The first part deals with the expression of the great rank of the Messenger of Allah (صلی هللا علیہ والہ وسلم ) in the matter of his words

34 Ahmad Shihab al-Din ,al-Khifaji, Nasim al-Riyad, vol. I, p. 4.

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and conducts as stated by Allah Almighty.

This part has four chapters.

The first chapter deals with the appreciation of the Messenger of Allah ( صلیهللا علیہ والہ وسلم ) by the Divine Court.

This chapter has ten sections.

The second chapter deals with the fact that Allah Almighty has perfected the Messenger of Allah ( صلی

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هللا علیہ والہ وسلم ) both in form and conduct.

This chapter has twenty seven sections.

The third chapter deals with those authentic Ahadith that show the high status of the Messenger of Allah (صلی هللا علیہ والہ وسلم ).

This chapter has twelve sections.

The fourth chapter deals with such signs and miracles that were shown through the Messenger of

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Allah (صلی هللا علیہ والہ وسلم ) .

This chapter has thirteen sections.

Second part contains those rights of the Messenger of Allah ( صلیهللا علیہ والہ وسلم ) that are obligatory on the whole creation.

It has four chapters. The first chapter deals

with the subject that to believe in and to obey the Messenger of Allah ( صلی

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هللا علیہ والہ وسلم ) is compulsory for every one.

This chapter has five sections.

The second chapter deals with the subject that the love and sincerity in the matter of love with the Messenger of Allah ( صلیهللا علیہ والہ وسلم ) is necessary.

This chapter has six sections.

The third chapter deals with the subject that

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respect and honour of the Messenger of Allah ( صلیهللا علیہ والہ وسلم ) is necessary upon all.

This chapter has six sections.

The fourth chapter deals with the subject that to offer salutations and seek Peace and blessings upon the Messenger of Allah صلی هللا علیہ والہ وسلم) ) from Allah Almighty is a Divine Commandment.

This chapter has ten sections.

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Part three deals with such matters that are permissible in respect of the Messenger of Allah صلی هللا علیہ والہ وسلم) ) and those matters that are not permissible. This part is the soul of the book and the sum total of the earlier chapters while the earlier chapters are a sort of a preliminary to this book. This part has two chapters.

The first chapter deals with the spiritual affairs

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and it contains sixteen sections.

The Second chapter deals with the worldly affairs and it contains nine sections.

The fourth part of the book contains the injunctions relating to the contempt of Messenger of Allah (صلی هللا علیہ والہ وسلم ) and the punishment to be given to the contemner and it contains three chapters.

The first chapter describes such matters that

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amount to contempt or abuse. It contains ten sections.

The second chapter describes the punishment of the offender who commits the contempt.

The third chapter describes the contempt committed in respect of Allah Almighty, the messengers of Allah Almighty, the Angels, the Divine books, the Family of the Messenger of Allah

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صلی هللا علیہ والہ وسلم) ). It contains five sections.35 Commentaries and Annotations

The popularity of the book Al-Shifa can be assessed from this fact that a great number of men of knowledge have written commentaries of this book. `A’ishah `Abd al-Rahman Bewley, says:

Kitab ash-shifa bi ta'rif huquq al-Mustafa, (Healing by the

35 Haji Khalifah, Kashf al-Zunun, vol. II, p. 1053.

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recognition of the Rights of the Chosen one), of Qadi 'Iyad (d. 544H/1149CE) is perhaps the most frequently used and commented upon handbook in which the Prophet's life, his qualities and his miracles are described in every detail. Generally known by its short title, Ash-Shifa, this work was so highly admired throughout the Muslim

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world that it soon acquired a sanctity of its own for it is said: "If Ash-Shifa is found in a house, this house will not suffer any harm...when a sick person reads it or it is recited to him, Allah s.w.t., will restore his health." 36 Those who have been

benefited by its study are many. Kashf al-Zunun has mentioned the names of the following persons who had 36 www.islamicbookstore.com (January 1998 New Books) through www.yahoo.com search engine for Qadi-Iyad.

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written commentaries and abridgements of this book.

1. Sheikh Muhammad bin Ahmad Asnawi Shafi`i (d. 763 AH). He wrote an abridgement of Al-Shifa.

2. Abu `Abdullah Muhammad bin Hasan bin Makhluf al-Rashidi, known as Babarkan, who wrote three commentaries, viz., Al-Ghuniyah in two volumes, Al-Ghunya al-Wusta in

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one volume, and a small commentary in one volume.

3. Hafiz Abdullah bin Sa`id bin Yahya al-Zamuri.

4. Abu `Abdullah Muhammad bin `Ali bin Abi al-Sharif al-Hasani al-Tilmasani, who wrote a commentary with the title Al-Manhal al-Asfa fi Sharh ma Tamass al-Hajah ’ilayh min ’alfaz al-Shifa. The source of

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this commentary was the commentaries referred to above at serial number 2 and 3. It was completed on 14 Safar 917 AH.

5. Shams al-Din Muhammad bin Muhammad al-Dalji al-Shafi`i al-`Uthmani (d. 947 AH), who wrote a commentary with the title Al-Istifa li Bayan Ma`ani al-Shifa. It was completed on 12 Shawwal 935 AH.

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6. Imam Abu al-Hasan `Ali bin Muhammad bin al-Qahrash al-Shafi`i. It was written in the year 862 AH.

7. `Umar al-`Ardi. He wrote a commentary in four volumes.

8. Abu Zar Ahmad bin Ibrahim al-Khalbi (d. 884 AH). He could not complete the commentary.

9. Imam Abu al-Mahasin `Abd al-Baqi al-Yamani wrote a

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commentary with the title Al-Iktifa fi Sharh Alfaz al-Shifa.

10. `Allamah Jalaluddin Suyuti wrote a commentary with the title Manahil al-Safa fi Takhrij Ahadith al-Shifa.

11. Hafiz Burhanuddin Ibrahim Muhammad al-Halbi (d. 841 AH), wrote a commentary with the title Al-Muqtafa fi hall Alfaz al-Shifa.

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12. `Allamah Taqi al-Din Abu al-`Abbas Ahmad bin Muhammad al-Shimni (d. 873 AH) wrote a marginal note titled as Muzil al-Khafa `an Alfaz al-Shifa in the year 847 AH.

13. Muhammad bin Khalil bin Abu Bakr, Abu Abdullah al-Halabi known as al-Qabaqabi al-Hanafi, who wrote his commentary with the

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title Zubda al-Muqtafa fi Tahrir Alfaz al-Shifa in the year 849 AH. This commentary and the commentary referred to at serial number 12 above had their source from commentary at serial number 11 above.

14. `Allamah Shahabuddin Husayn bin Raslan al-Ramli al-Shafi`i (d. 844 AH) also wrote a marginal note.

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15. `Imaduddin Abu al-Fida Isma`il bin Ibrahim bin Jama`ah al-Kinani al-Qudsi (d. 861 AH) wrote a commentary of some words.

16. Sayyid Qutbuddin `Isa al-Safwi. His commentary is by way of Mazaj.

17. `Allamah Zaynuddin bin al-Ash`aqi al-Halabi.

18. Allamah Radiuddin Muhammad bin

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Ibrahim known as Ibn al-Hambali, who wrote a commentary titled as Mawarid al-Safa wa Mawa’id al-Shifa.

19. Qutbuddin Muhammad bin Muhammad bin al-Haydari (d. 894 AH). He wrote commentary by the name Al-Safa Tabahhur al-Shifa.

20. Imam Abu al-Mahasin `Abd al-Baqi al-Yamani (d. 743 AH)

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has wrote Al-Iktifa fi Sharh Alfaz al-Shifa.37

21. `Allamah Yusuf bin Abi al-Fath al-Damishqi al-Imam al-Sultani known as al-Saqifi (d. 1057 AH) .

22. Muhammad bin `Abd al-Salam al-Banani, wrote a commentary with the name Nida al-Hiyad fi Sharh al-Shifa li’l-Qadi `Iyad.

37 Haji Khalifah, Kashf al-Zunun, vol. II, pp. 1054-5.

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23. Al-Haj Najib al-`Anitabi, a professor in al-Madinah al-Munawwarah (d. 1219 AH) .38

24. Al-Sheikh Hasan al-`Adadi al-Hamzadi by the name Al-Madad al-Fayyad. 39

25. Allamah Ahmad Shihab al-Din al-Khifaji, wrote a commentary with the title Nasim al-Riyad fi

38 Isma`il Pasha Baghdadi, Idah al-Maknun fi al-Zayl `ala Kashf al-Zunun, (Maktabah al-Muthannah) Baghdad, vol. II, p. 52. 39 Yusuf Ilyan Sarkis, Mu`jam al-Matbu`at al `Arabiyah wa’l-Mu`rabah, (Maktabah al-Muthannah) Baghdad, vol. II, p. 1397.

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Sharh al-Shifa al-Qadi `Iyad.

26. Allamah `Ali bin Sultan Muhammad al-Qari (Mulla `Ali Qari) wrote Sharh al-Shifa.

Now the last two commentaries are the most popular and prevalent. The commentary of Mulla Ali Qari has been published on the margin of Nasim al-Riyad in four volumes. Kitab al-Shifa was first printed in 1276AH in Egypt. On its margin were

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printed Sharh Manahil-Safa fi Takhrij Ahadith al-Shifa by `Allamah al-Suyuti and Al-Madad al-Fayyad, a commentary written by `Allamah Hasan al-`Adadi al-Hamzawi. Its first volume was published by Matba` Khalil Afandi in 1290AH and the second volume was published in the year 1312AH by Matba` `Uthmaniyah. It was also printed in Fas in 1305AH and 1313AH

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respectively.40 Thereafter, many editions were published. Matba` Mustafa al-Babi al-Halabi, Egypt also printed & published it in 1369 AH 1950 AD. This book was also published with the marginal notes of Allamah Shimni. An edition of it has also been published in Pakistan. Kitab al-Shifa has also been translated into English by `A’ishah `Abd al-Rahman and published 40 Yusuf Ilyan Sarkis, Mu`jam al-Matbu`at al-`Arabiyah wa’l-Mu`arrabah, Maktabah al-Muthanna, Baghdad, vol. II, p. 1397.

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in Egypt in 1998 A.D. as was traced from internet (Computer Cyber Space) found at site www.islamicbookstore.com. Kitab al-Shifa has also been translated into Urdu by Maulana Ghulam Mu`inuddin Na`imi in two volumes by Idara Sawad-i-A`zam Lahore. Another Urdu translation has been made by Maulana Muhammad `Abdul Hakim Akhtar Shah Jahanpuri of

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volume I, and by Maulana Muhammad Athar Na`imi of volume II, published by Maktaba Nabawiyyah, Lahore in the year 1418AH / 1997AD.

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Muqaddamah Kitab Foreword by the Author Bismillahirrahmanirrahim Allahumma Salli `ala Muhammadin wa alihi wa sallim

All praise is to Allah, the Majestic, the Mighty, who is Unique in His Name and is specific with His Highness. It is He besides whom there is no final resort. It is He besides

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whom there is no real objective. He is the Manifest and not imaginary. He is the Hidden due to His sacredness and it does not mean that He does not exist. Everything is within His Mercy and Knowledge.

It is He who has blessed His favourites with countless favours and raised among them such a Messenger who is of the highest nobility in lineage among the Arabs and non-

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Arabs. He is the most pure in his ancestral claims. He is the most wise, the most tolerant. He was most blessed in the matter of knowledge and understanding He was the strongest in the matters of certitude and resolution. He was the most kind towards the whole creation of God. He was pure and free from all infirmities of physical and spiritual conduct. Allah Almighty favoured him with wisdom

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and invested him with the office of prophethood and messengership. Those who were blind were blessed with sight; those whose hearts were ignorant were enlightened and those who were not paying heed were made to hear the call of truth on account of him. Only those believed in his messengership who honoured and respected him and remained firm in his support and for whom the eternal bliss was

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destined. Only those disbelieved him and ignored his miracles for whom the eternal condemnation was destined. One who closed his eyes from him will be raised blind on the day of judgement.

May Peace and blessings of Allah be upon him. May ever increasing Allah’s mercy be upon him and so be upon his family and followers.

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Thereafter, May Allah Almighty enlighten my heart and your heart with the light of certitude and may Allah be kind and merciful on you and on me with such kindness with which He blesses his pious friends who have been blessed by Him with His sacred hostage and who are fond of him to such an extent that they have become independent of all worldly love and who have been made specific for the

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observation of His knowledge, wonders of His dominions and signs of His power. Thereafter, He blessed them to worry about none but He due to which they had no concern with anyone except the seeing of his Beauty. They are those who are fully absorbed in observation of His majesty and glory and wandering in the greatness of His power and wonders. Their honour lies in it that they have attached towards

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His Being and they trust in Him throughout and in all circumstances. They are following the Holy Qur’an with full sincerity which says:

Say [O the Messenger of Allah (صلی هللا علیہ وآلہ وسلم ) ]it is Allah (Who has sent down this Holy Qur’an as his message to mankind.

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And if they still insist in their unbelief) then leave them to plunge in their vain discourse and trifling. [6:91]41

41 The complete verse of the Holy Qur’an is:

91. No just estimate of Allah do They make when They say: "Nothing doth Allah send down to man (by way of revelation)" say: "Who then sent down the Book which Moses brought?- a light and guidance to man: but ye make it into (separate) sheets for show, while ye conceal much (of its contents): therein were ye taught that which ye knew not- neither ye nor your fathers." say: "(Allah) (sent it down)": then leave them to plunge In vain discourse and trifling.

[6:91]

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My friends repeatedly asked me that I should compile a book consisting:

the rights of the Messenger of Allah صلی هللا علیہ والہ وسلم) ) as to his honour and respect;

the obligations upon the mankind in this behalf;

the place of those who are unaware of this high status and lack even an iota in

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the matter of paying such respect; and

the verdicts of the great men of knowledge and the Imams on this issue as precedents.

Know that, the work assigned to me is extremely difficult. To cross this valley I am highly fearful as the subject requires a discussion which is based on principles and at the same time exhaustive

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whereby the secretes and symbols of academic research and its subtleties are stated and it could be clearly explained as to what is valid and what is not valid to attribute towards the Messenger of Allah (صلی هللا علیہ والہ وسلم ). Further the peculiarities of high ranks of a Prophet, a Messenger, and the offices of Prophethood and messengership and of love and friendship are identified.

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It is this hard to cross valley where even “qutad” who is the most famous bird in the matter of its high speed and sight, feels perturbed. One feels trembling while putting his steps forward in this valley. The intellect feels its own weakness. Had there not been the protection of Allah on knowledge and thoughts used in this way the steps were wavering and any one who is not blessed with the

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divine support, courage and fortitude, slips down.

I hope forgiveness and reward for you and for myself from Allah Almighty on this intention and resolution as these blessed steps are towards the statements of the glories and attributes of the Messenger of Allah صلی هللا علیہ والہ وسلم) ) and his high office, great morals, peculiarities and rights which were not combined in any single

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creature. To know the rights of Messenger of Allah (صلی هللا علیہ والہ وسلم ) is such an act of obedience that ranks the most high of all the rights. These rights must be so clearly shown that even the People of the Book may also be blessed with the wealth of certitude. These truths should be highlighted before the people fully and clearly and there should be no concealment of truth at all (as was the Covenant

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obtained on the day of creation of mankind).

In this behalf it is transmitted on the authority of Abu Hurairah (Allah's pleasure be on him) that the Messenger of Allah (صلی هللا علیہ والہ وسلم ) said:

“Any one from whom any thing is asked about the faith and he concealed it while he knew it, a reign of fire shall be put in his mouth

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on the day of judgement.” Fearing the warning

contained in the above Hadith I became prepared to collect such points whereby the target could be achieved and to attain the objective I made my pen to gallop. It is so because a man never becomes unworried about the domestic liabilities and remains busy in fulfilling them. Many a man are such who become ignorant of

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performing the compulsory and supernumerary acts due to them and consequently despite being human beings roll down to the pit of inhumanity.

But a man with whom Allah intends to do well, the circumstances become favourble to him. Such men will be appreciated on the day of judgement and they will face no inconvenience. That will be a day when there will be either the reward of the

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paradise or the punishment of the hell. Therefore it is necessary for every human being to save his soul from the punishment by guarding against the evil and to create for himself a place in the field of humanity by making him engaged in good deeds. Remember that only such knowledge is useful whereby a man is benefited himself or provides benefit to the others.

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May Allah Almighty save our hearts from breaking and may Allah forgive our signs. May Allah Almighty make every effort of us the best provision for the Hereafter and grant us courage and fortitude to become busy in such works that may become the source of our salvation and bless us with his nearness and cover us under His kindness and mercy. [May it be so]!

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When I intended to compile this book and arranged it in chapters and sections and fixed the details and became busy in making it exhaustive and comprehensive I gave it the name and title of “Al-Shifa bi Ta`rif Huquq al-Mustafa” and divided it into four divisions. PART I

It contains those divine commandments in which Allah Almighty has honoured Messenger of

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Allah (صلی هللا علیہ والہ وسلم ). It contains four chapters.

Chapter 1 It contains the attributes

stated by Allah Almighty and his rank and status in the divine court. It has 10 sections.

Chapter 2 It contains the mention of those perfections that have been combined in his physical and spiritual conduct. That is Allah Almighty had combined in

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him all the worldly and spiritual excellence. It contains 27 sections. Chapter 3 It contains the authentic and well known Ahadith that show the rank and status of Messenger of Allah (صلی هللا علیہ والہ وسلم ) in the site of Allah and also throw light upon his worldly and spiritual peculiarities. It contains 12 sections. Chapter 4

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It contains the signs and miracles that were made manifest at his hand and also that particular honour and eminence with which Allah Almighty has blessed him alone. It contains 13 sections. Part II It contains those rights, which are binding upon the Ummah. It contains four Chapters. Chapter 1

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It mentions that to believe in him is compulsory and to obey him and to follow his way is necessary. It contains 5 sections. Chapter 2 It mentions that to love him and to be sincerely attached with him is necessary. It contains 6 sections. Chapter 3 It stresses to recognise the greatness of his

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commandments. Further it states that paying respect and honour to him and to sincerely wish his well being is obligatory on the Ummah. It contains 7 sections. Chapter 4 It relates to the commandment of Allah Almighty regarding the Salat and Salam on Messenger of Allah صلی هللا علیہ والہ وسلم) ) and that it is compulsory. It also states the excellence

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of the Salat and Salam. it contains 10 chapters. Part III It contains the following matters: -

1. The matters which are impossible in respect of Messenger of Allah ( علیہ والہ وسلمصلی هللا ) .

2. The matters which are permissible for the Messenger of Allah صلی هللا علیہ والہ وسلم) ) .

3. The matters which are forbidden in respect of

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the Messenger of Allah صلی هللا علیہ والہ وسلم) ) .

4. The matters that could be validly attributed towards him that relate to human affairs.

May Allah Almighty grant you honour, this division is the secret of this book and the essence of all the chapters. Whatever is stated prior to it is the basis and preface of the points and evidences of those arguments that have been referred to therein. And

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this is the division, which commands all that follows it. This is the division, which is accomplishment of the objective of this compilation, which was promised. Thus when this promise is fulfilled that is the division III is complete, the jealous will burn in the fire of their own jealousy while the heart of a believer will be filled with the wealth of the light of certitude. In this way a wise believer will pay the

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due respect to the Messenger of Allah ( صلی

لیہ والہ وسلمهللا ع ), who is his leader and chief in all affairs of his life. We have divided this division into two chapters.

Chapter 1 Under this chapter those

religious affairs will be stated that are particular with the Messenger of Allah ( لہ وسلمصلی هللا علیہ وا ). The belief in the protection of Prophets by Allah Almighty himself shall be

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fully established. It contains 16 sections.

Chapter 2 Under this chapter the worldly affairs will be stated, the occurrence of which at his end as a human being is valid. It contains 9 sections. Part IV It contains the injunctions regarding the persons who commit contempt of Messenger of

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Allah (صلی هللا علیہ والہ وسلم ). It contains 2 chapters. Chapter 1 Under this chapter those matters are mentioned that amount to contempt of the Messenger of Allah ( صلی هللا علیہ والہ even if those are (وسلمattributed towards him clearly or impliedly. It contains 10 sections. Chapter 2 Under this chapter the punishment prescribed for

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a contemner, and of a person who causes any injury to him or makes any amputation is mentioned. The rules regarding the repentance, the funeral prayer, and inheritance of such persons are also mentioned. It contains 10 sections. Although we have ended the book on chapter III but we have made it as a supplement of the problem under discussion that is the rules mentioned

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in both the chapters of Division IV, have been divided into 5 sections with respect to the rules relating to those who use uncalled for language in respect of Allah Almighty, His Messengers (Peace and blessings of Allah be upon all of them), His angels (Peace be on all of them), His Books and the family and followers of the Messenger of Allah ( صلیهللا علیہ والہ وسلم ). These rules have been mentioned in 5

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sections whereby all the chapters become complete. Consequently a piece of light will shine on the forehead of belief and such a pearl will shine in the crown of biographies that will remove all doubts and heal the hearts of the believers and will make the truth apparent while it will ignore the ignorant. I seek Allah’s help besides whom there is no God.

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Part I It contains that majestic honour and rank of Messenger of Allah ( صلیهللا علیہ والہ وسلم ) that has been bestowed upon him by Allah Almighty by His word and conduct. Al-Faqih, al-Qadi, al-Imam, Abu al-Fadl `Iyad says that may Allah Almighty grant him courage and fortitude and keep him on the right path who has been blessed with some portion out of the

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wealth of knowledge or intellect that it is not hidden on him that Allah Almighty has honoured our Messenger of Allah ( صلیهللا علیہ والہ وسلم ) and blessed him with such excellence, good attributes and qualities that are only and only his lot and it is not possible to encompass all of them. His station is so grand and majestic and high that it can neither be fully stated in words nor recorded by pens.

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There are some such matters relating to the excellence and peculiarities that have been explicitly stated by Allah Almighty in His book, the Holy Qur`an, and there are matters regarding which warning has been given in the said Holy Book and the morals and disciplines due to which he has been praised and appreciated and the servants of God have been excited to observe and follow them

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due to which Allah Almighty has, by His grace, granted excellence to the Messenger of Allah صلی هللا علیہ والہ وسلم) ) over all the creation and granted him distinction and precedence and made him pure and thereafter stated his goodness and praise. Thereafter He rewarded him the full reward as He alone is the owner of all blessing and perfection. He is Allah, the Lord of Honour. To Him is due all

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praise here and in the hereafter. Among the excellences of the Messenger of Allah صلی هللا علیہ والہ وسلم) ) are those things with which Allah Almighty has adorned him with full majesty and perfection and made him particular and thereafter made him manifest on his creation. He blessed him with beautiful qualities and morals, the most honoured religion, and much

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superiority. He also helped him with manifest miracles, clear evidences and distinct honour, that were observed by the contemporaries and also observed by the observers and certain knowledge about which reached to those who came later on and even upto us this truth reached and we were blessed by the shower of their light. May Peace and blessings of Allah be upon him.

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To us (i.e., to Qadi `Iyad) narrated al-Qadi, al-Shahid Abu `Ali al-Husayn bin Muhammad, al-Hafiz before whom I read, he said to us narrated Abu al-Husayn al-Mubarak bin `Abd al-Jabar and Abu al-Fadl Ahmad bin Khyrun. They both stated that to us narrated Abu Ya`la al-Naghdadi who said to us narrated Abu `Ali al-Sinjhi who said to us narrated Muhammad bin Ahmad bin Mahbub who said to us

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narrated Abu ‘Isa bin Saurah al-Hafiz who said to us narrated `Ishaq bin Mansur, to us narrated ‘Abd al-Razzaq to us informed Ma’mr from Qatadah from Anas (Allah’s pleasure be on him) who narrated that on the Night of Ascension (Laylatul-Mi`raj) a Burraq was presented to Messenger of Allah ( صلیهللا علیہ والہ وسلم ). That was adorned with a reign and saddle. The Burraq started

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jumping while the Messenger of Allah ( صلیهللا علیہ والہ وسلم ) was to ride on it. Hadrat Jibra’il (Peace be on him) asked it, “O Burraq! You are behaving like this in the presence of Hadrat Muhammad ( صلی هللاعلیہ والہ وسلم ) although on thy back is the personality that none else is so great and honoured in the sight of Allah as he. (The narrator stated) : Hearing this Burraq became full of sweat.

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CHAPTER 1 The subject matter of this chapter is the praise and appreciation of his favourite, the Messenger of Allah (صلی هللا علیہ والہ وسلم ) that has been made by Allah Almighty Himself and also the honour and rank in His sight. There are many verses in the Holy Qur’an in which there is mention of the good qualities, excellent attributes, honour and respect of the Messenger of

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Allah (صلی هللا علیہ والہ وسلم ). They also state the high status and station of him. We have relied upon such verses the meanings of which are explicit and the intent of which is clear. We have divided this chapter into ten sections. (All help is from Allah Almighty) Section 1 In this section those verses are mentioned that were revealed regarding the praise and appreciation and the high excellent

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qualities of the Messenger of Allah صلی هللا علیہ والہ وسلم) ) . Allah Almighty says:

لقد جاءمك رسول

انفسمك عز علیه ما عنمت

لمؤمنني حریص علیمك

رءوف رحمي

١٢٨

Now has come to you a Messenger from amongst yourselves: it grieves him that you should perish:

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ardently anxious is he over you: to the believers is he most kind and merciful. [9:128] The jurist Abu’l-Layth Samarqandi (Allah’s mercy be on him) stated that some of the reciters have read the letter “f” with fatha (i.e. anfusikum as anfasikum) while the generality has recited it with a damma on the letter “f” (i.e. anfusikum as anfusikum).

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The jurist Abu’l-Fadl Qadi ‘Iyad Maliki (Allah’s mercy be on him) says that it should be known that here the address is to the believers or to the Arabs or to the people of Makkah or to the whole mankind as there is conflict of opinion in the matter of this address among the exegesists. In other words Allah Almighty raised among them the great messenger to whom they knew very well and

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recognise his station and office. They saw his truthfulness and honesty and they could not bring a blame of falsehood or absence of well wishing against him though he was from among them and there was not a single clan of Arabs with whom the Messenger of Allah ( صلیهللا علیہ والہ وسلم ) had no kinship. According to Hadrat ‘Abdullah bin ‘Abbas (Allah's pleasure be on him) the Quranic words,

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“illa’l-mawaddata fi’l-qurba.”42 refer to this fact. This verse means that he ( لی هللا علیہ وآلہ وسلمص ) was the most honoured, the highest and the most

42

That is (the bounty) whereof Allah gives glad tidings to His servants who believe and do righteous deeds. say: "No reward do I ask of you for This except the love of those near of kin." and if any one earns any good, we shall give Him an increase of good In respect thereof: for Allah is Oft-forgiving, Most ready to appreciate (service).[42:23].

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superior among all of them. If the alphabet “fa” in the word “anfusikum”

) انفسکم ) is seen with a fatha on it [ف], then it will be the utmost degree of praise and appreciation (مدح و ثناء). Then after this attribute He mentioned more praise worthy attributes and praised him with many good qualities and stated that he was very anxious that the people should be benefited with the

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guidance and embrace Islam. Every thing that caused injury to the people in respect of their worldly and spiritual life that grieved him. Further he was ever kind and merciful to the Muslims. Some elders have said that in this glorious verse of the Holy Qur’an Allah Almighty has bestowed upon his favourite Messenger ( صلی هللا علیہ والہ .two Good Names (i.e (وسلم

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Ra’ufun and Rahimun/

and ) . This subject has been stated in another verse of the Holy Qur’an as under:

لقد هللا المؤمنني اذ

بعث فیھم رسوال

انفس

ھم یتلوا علیھم ایتھ

كیھم ویعلمھم الكتب و

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ا قبل واحلمكة وان اك

ل ضلل مبني

١٦٤

Indeed Allâh conferred a great Favour on the believers when He sent among them a Messenger (Muhammad) from among themselves, reciting unto them his Verses (the Qur'ân), and purifying them (from sins by their following him), and instructing them (in) the Book (the Qur'ân) and

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Al­Hikmah [the wisdom and the Sunnah of the Prophet (i.e. his legal ways, statements, acts of worship, etc.) ], while before that they had been In manifest error.

[3:164] At another place the Holy Qur’an says:

هو الذي بعث يف االمني

رسوال مهنم یتلوا علهيم ایته

كهيم ویعلمهم الكتب و

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ا قبل واحلمكة وان اك

ل ضلل مبني

Ą

He it is who sent among the unlettered ones a Messenger (Muhammad Sal-Allaahu 'alayhe Wa Sallam) from among themselves, reciting to them his verses, purifying them (from the filth of disbelief and polytheism), and teaching them the Book (this Qur'ân, Islâmic laws and Islâmic

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jurisprudence) and Al-Hikmah (As-Sunnah: legal ways, orders, acts of worship, etc. of the Holy Prophet Muhammad ) صلیهللا علیہ الہ وسلم ) and Verily, they had been before in mainfest error; [62:2] Still at another place the Holy Qur’an says:

ارسلنا فیمك رسوال

نا منمك یتلوا علیمك ای

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كیمك ویعلممك الكتب و

حلمكة ویعلممك ما مل وا

ا تعلمون تكو

١٥١ ړ

Similarly (to complete My Blessings on you) we have sent among you a Messenger (Muhammad) of your own, reciting to You Our Verses (the Qur'ân) and sanctifying you, and teaching you the Book (the Qur'ân) and the Hikmah (i.e. Sunnah,

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Islâmic laws and Fiqh - jurisprudence), and teaching you that which you used not to know. [2:151] Hadrat `Ali bin Abi Talib (Allah's pleasure be on him) transmitted that the Messenger of Allah ( لہ وسلمصلی هللا علیہ وا ) said: “The words of Allah Almighty min anfusikum relate to the ancestral claims, lineage and in-laws as in my forefathers from Hadrat Adam (Peace be

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upon him) till to date none has born by means of zina, rather all were born by means of Nikah.” Ibn al-Kalbi stated: “I collected the life sketches of five hundred foremothers but I did not find an iota of effect of zina or jahiliyyat in any of them”. [All glory is to Allah.] While explaining the Quranic verse:

وتقلبك يف السجد

٢١٩

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And your movements among those who fall prostrate (along with you to Allâh in the five compulsory congregational prayers) . [26:219]

Hadrat `Abdullah Ibn `Abbas (Allah's pleasure be on them) said:

“min nabiyyin ’ila nabiyyin hatta akhrajtuka nabiyyan”

(You continued transferring from

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prophet to prophet till I raised you as a prophet.) ”

Hadrat Ja‘far bin Muhammad, known as Imam Ja‘far Sadiq (Allah's pleasure be on him) said: “Seeing His creation helpless in the matter of His obedience Allah Almighty granted them the knowledge that they cannot reach the objective by means of service. Therefore He made the crown of his creation (the

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Messenger of Allah, Peace and blessings of Allah be upon him) a means for it who is of their species in the form while kind and merciful as his attributes. He was sent towards the creation as a perfect ambassador and representative that his obedience was declared as the obedience of Allah Almighty and conformity with his commands as conformity with the

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commands of Allah Almighty and said:

یطع الرسول فقد اطاع

ىل مفا ارسلنك هللا و

علهيم حفیظا

80

He, who obeys the Messenger [Muhammad صلی هللا علیہ والہ وسلم) ), has indeed obeyed Allâh, but he who turns away, then We have not sent you [O Muhammad ( صلی هللا علیہ

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والہ وسلم ) ] as a watcher over them. [4:80]

لعلمني وما ارسلنك اال رمحة

١٠٧

And We have sent you [O Muhammad ( صلی هللا علیہوالہ وسلم ) ] not but as a Mercy for the 'Alamîn (mankind, jinns and All that exists) . [21:107]

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Hadrat Abu Bakr Muhammad bin Tahir (Allah’s mercy be on him) said that Allah Almighty has fully adorned Hadrat Muhammad, the Messenger of Allah صلی هللا علیہ والہ وسلم) ), with mercy and has made him an emblem of mercy whose all attributes and qualities are nothing but mercy for the whole creation of Allah Almighty. Who so ever gets even a little mercy from his court he is

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successful in both the worlds. and becomes guarded against all evil and gets his goal in both the worlds. O addressee ! Don’t you see that it was he regarding whom Allah Almighty says : -

لعلمني وما ارسلنك اال رمحة

١٠٧

And We have sent you [O Muhammad ( صلی هللا علیہ وآلہ وسلم ) ] not but as a Mercy for the 'Alamîn

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(mankind, jinns and all that exists) . [21:107]

Thus his life is mercy as well as his death is mercy as he (صلی هللا علیہ والہ وسلم ) himself said: -

“As my life is for your betterment so my departure is for your betterment”.

He (صلی هللا علیہ والہ وسلم ) said: “When Allah Almighty intends to do mercy upon any Ummah he

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gives death to the Prophet in the presence of the Ummah and that Prophet becomes a prelude for the forgiveness of his Ummah and a source of its salvation.” Imam Abu al-Layth Samarqandi (Allah’s mercy be on him) explaining the term “Rahmatul-lil-`alamin رحمۃ للعلمین/ ” said that the Messenger of Allah صلی هللا علیہ والہ وسلم) ) is mercy for all the jinn and the mankind. Another

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statement is that Messenger of Allah ( صلیهللا علیہ والہ وسلم ) is mercy for all the creation. He ( صلی هللاعلیہ والہ وسلم ) is mercy for the believers as they got guidance through him. He صلی هللا علیہ والہ وسلم) ) is mercy for the hypocrites as they got asylum from being killed on account of him. He (صلی هللا علیہ والہ وسلم ) is mercy for the disbelievers as they got postponement of punishment for which

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they are liable due to their disbelief. Hadrat `Abdullah bin `Abbas (Allah’s pleasure be on them) said that the Messenger of Allah ( صلیهللا علیہ والہ وسلم ) is mercy for believers and disbelievers. If this fact is kept in view that the people who belied their Prophets were confronted with severe punishments, the attribute of the Messenger of Allah صلی هللا علیہ والہ وسلم) ) being mercy for all the worlds

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can be very easily understood. It is stated that the Messenger of Allah ( والہ وسلمصلی هللا علیہ ) asked Hadrat Jibra`il (Peace be upon him) : “Have you been granted any portion from my mercy?” Hadrat Jibra`il (السالم  لي ) submitted “Yes, O the Messenger of Allah (صلی هللا علیہ والہ وسلم ). I had been ever fearful of my final consequence but now I am satisfied as for your sake Allah Almighty

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has praised me in the Holy Quran in the following words:

ذي قوة عند ذي العرش

مكني

20

مطاع مث امني

21

Owner of power, and High rank with (Allâh) the Lord of the Throne, Obeyed (by the angels), trustworthy there (in the heavens) .

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[81: 20 and 21] Imam Ja`far Sadiq bin Imam Muhammad Baqir

امرضی هللا تعالی عنہ( ) referred to the Quranic verse:

فسلم لك احصب الیمني

91

Then there is safety and peace (from the punishment of Allâh) for (you as you are from) those on the Right hand. [56:91]

And then he explained that this verse means, “O

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beloved ( صلی هللا علیہ وآلہ وسلم ) ! Peace is on the people of the right hand for your sake.”

Allah Almighty has stated the glory of the Messenger of Allah ( صلیهللا علیہ والہ وسلم ) in the following verse:-

ر السموت واالرض هللا

ره مكشكوة فهيا مثل

مصباح المصباح يف زجاجة

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الزجاجة اكهنا كوكب د

ري

قد جشرة مربكة زیتونة

ال رشقیة وال غربیة یاكد

ر زیهتا یيضء ولو مل متسسه

ر هيدي هللا لنوره ر

شاء ویرضب هللا

لن االمثال

اس وهللا بلك

ىشء علمي

35

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Allâh is the light of the heavens and the earth. the parable of his light is as (if there were) a niche and within it a lamp, the lamp is in glass, the glass as it were a brilliant star, lit from a blessed tree, an olive, neither of the east (i.e. neither it gets sun-rays only in the morning) nor of the west (i.e. nor it gets sun-rays Only In the afternoon, but it is exposed to the sun All Day long), whose oil would almost

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glow forth (of itself), though no Fire touched it. Light upon Light! Allâh guides to his light whom He wills. And Allâh sets forth parables for mankind, and Allâh is All-Knower of everything. [24:35] According to Hadrat Ka`b and Ibn Jubayr (Allah’s mercy be on both of them) while explaining this verse said: - “Here the word al-Nur occurring for the 2nd (النور)

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time refers to Hadrat Muhammad, the Messenger of Allah ( صلیهللا علیہ والہ وسلم ), and the words of Allah Almighty, “Mithlu Nurihi /مثل نوره ” (the example of his light) refers to “Nuru Muhammadin” (light of Hadrat Muhammad, the Messenger of Allah ( صلیهللا علیہ والہ وسلم ) ) .” Sahal bin `Abdullah said that (رحمۃ هللا علیہ)Allah Almighty is the Guide of the people of the

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heavens and earth. He further said that when the sacred light (نور ) of Hadrat Muhammad ( صلی هللا علیہ وآلہ وسلم ), the Messenger of Allah was in the backbones (اصالب ) its example was that of niche. The quality of which was like it and the lamp was his sacred heart. His chest was the glass as if it was a bright start as there was a treasure of belief and wisdom in it. The sacred tree refers to the light of

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Hadrat Ibrahim ( صلی هللا علیہوالہ وسلم ). The Quranic words Yakadu zaytuha yadi`u (it seems that its oil will glow forth) means that signs of the Prophethood of the Messenger of Allah صلی هللا علیہ والہ وسلم) ) would appear to the people prior to his message as in the case of the olive. There are many other statements regarding interpretation of this verse. (Allah knows best) .

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In the Holy Qur`an at many other places Allah Almighty has referred to the Messenger of Allah صلی هللا علیہ والہ وسلم) ) by the word “Nur” (light). Those verses are given below:-

هل الكتب قد جاءمك

ني لمك كثريا مما رسولنا ی

كنمت خت

فون الكتب

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ویعفوا كثري ڛ قد جاءمك

ر وكتب مبني هللا

15

O people of the Scripture (Jews and Christians) ! now has come to You Our Messenger (Muhammad) explaining to You much of that which You used to hide from the Scripture and passing over (i.e. leaving out without explaining) much. Indeed, there has come to You from Allâh a light (Prophet Muhammad

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) and a plain Book (this Qur'ân) .

[5:15]

هيا النىب ا ارسلنك شاهدا

وم

ا رشا ونذ

45

ذنه ورساجا وداعیا اىل هللا

منريا

46

O Prophet (Muhammad صلی هللا علیہ وآلہ وسلم) ) ! Verily We [Allah Almighty] have sent you as

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witness, and a bearer of glad tidings, and a warner,

And as one who invites to Allâh [Islâmic Monotheism, i.e. to Worship none but Allâh (Alone) ] by his Leave, and as a lamp spreading light (through Your instructions from the Qur'ân and the Sunnah the legal ways of the Prophet ( صلی هللا علیہ وآلہ وسلم ) . [33:45 and 46]

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And in the same context Allah Almighty says:

سم هللا الرمحن الرحمي

رشح لك صدرك امل

Ǻ ووضعنا عنك وزرك

Ą الذي انقض ظهرك

Ǽ

ورفعنا لك ذكرك

Ć فان مع

العرس

رسا

Ĉ ان مع العرس

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رسا

Č فاذا فرغت فانصب

Ċ واىل ربك فارغب

Ď

Have We not opened your breast for you [O Hadrat Muhammad ( صلی هللا علیہ وآلہ وسلم ) ]? And removed from you your burden, Which weighed down your back? And raised high your fame?

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So verily, with the hardship, there is relief, Verily, with the hardship, there is relief (i.e. there is one hardship with two reliefs, so one hardship cannot overcome two reliefs) . So when you have finished (from your occupation), then stand up for Allâh's Worship (i.e. stand up for prayer) . [94: 1 to 7]

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Hadrat Ibn `Abbas (Allah’s pleasure be on him) stated his opening of breast was with Islam.

Hadrat Sahl (Allah’s pleasure be on him) said that it was with the light of messengership. Hadrat Hasan (Allah’s pleasure be on him) said that the sacred heart of the Messenger of Allah ( صلیهللا علیہ والہ وسلم ) was filled up with knowledge and wisdom to the extent that there had remain no scope

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for entrance of any whisper. Another sense of this verse is that have we not purified your heart to such an extent that the whisper may not cause any injury to you and we have removed that load from you which had weighed down your back. It is also stated that the load refers to the slips prior to the period of declaration of Prophethood. Another statement is that the load refers to the load of the

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days of Ignorance. Still another statement is that it refers to the responsibility of messengership which was discharge by conveying the message fully. This statement has been reported by Mawardi and Al-Sulami (Allah’s mercy be on both of them). It is also stated that we have saved you otherwise the slips of the period prior to the Prophethood would have proved a great burden for you. This statement has

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been reported by Samarkundi (Allah’s mercy be on him). Explaining the verse

ورفعنا لك ذكرك

Ć

And raised High Your fame? [94:4] Yahya bin Adam (Allah’s mercy be on him) stated that it means that we have raised your name and fame with Prophethood. It is also stated that it means that as

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and when there will be My remembrance, there shall also be your remembrance as in the first sacred article along with the pronouncement of La ’ilaha ’illallahu Muhammadur Rasulullah ال الہ اال هللا محمد رسول هللا) ) is also pronounced.

It is also stated that your remembrance has been raised high through the call of prayer (al-Azan).

The Jurist, Imam `Allamah Qadi `Iyad

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(rahmatullahi `alayh) says that it is a declaration of the fact by Allah Almighty that in His Court that the Messenger of Allah ( صلیهللا علیہ والہ وسلم ) is highly esteemed and his rank is the highest in the sight of Allah Almighty and He is greatly honoured by him. For this reason his sacred heart was opened for belief and guidance and it was broaden for preservation of knowledge and grasp of wisdom. The burden of the

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affairs of ignorance was removed from him and the habits of ignorance were declared unliked by him. His religion was made dominant over all the religions and the inconvenience of carrying the burden of Prophethood and messengership was removed from him as what ever was revealed unto him by Allah Almighty he conveyed it to the mankind fully.

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This chapter of the Holy Qur’an clearly indicates the fact that in the court of Allah Almighty his eminent station, high rank and respectable remembrance is very high. Allah Almighty has joined his sacred name with His Own Name (Sallallahu `alayka wasallam ya Rasulallah) .

Hadrat Qitadah (Allah’s mercy be on him) stated that Allah Almighty raised the remembrance of the

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Messenger of Allah ( صلیهللا علیہ والہ وسلم ) both in this world and in the hereafter. Therefore, there is neither sermon deliverer nor any caller for prayer nor any person who offers prayer who does not bear the testimony of La ’ilaha ’illallahu Muhammadur Rasulullah ( ال ا لہ اال هللا محمد رسول هللا ) [There is no God save Allah and Hadrat Muhammad is the

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Messenger of Allah صلی هللا علیہ وآلہ وسلم) ) ].

Hadrat Abu Sa`id al-Khudari (Allah’s pleasure be on him) narrated that the Messenger of Allah صلی هللا علیہ والہ وسلم) ) said: “Once Jibra’il (Peace be upon him) came to me and submitted, ‘My Lord and your Lord says that do you know how your remembrance has been raised high?’ I replied, ‘Allah Almighty knows best.’ Jibra’il submitted,

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‘Allah Almighty says when I am remembered, along with it you are also remembered.’ (Sallallahu `alayka wasallam ya Rasulallah)

Ibn `Ata (Allah’s mercy be on him) while explaining the verse:

ورفعنا لك ذكرك

Ć

And We (Allah Almighty) raised High Your [Hadrat Muhammad ( صلی هللا علیہ وآلہ وسلم ) ] fame?

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[94:4] stated that it means, “I (Allah Almighty) have made the completion of belief dependent upon it that along with me (O Muhammad) you should also be remembered. Further, I have made your remembrance as part of My remembrance. So whosoever remembers you, remembers Me.” Hadrat Ja`far bin Muhammad (Allah's pleasure be on them)

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explaining the above verse stated: Allah Almighty says that whosoever will remember My Lordship, he shall also remember you with your messengership. Some `ulama have also referred to intercession (shafa`at/شفاعت) while explaining this verse as at that time his highness and excellency will be before everyone and there will be no way out for the disbelievers, the jealous, the contemners, but to

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accept the high glory of the Messenger of Allah ( صلی

لہ وسلمهللا علیہ وا ) . Another aspect of this verse is that Allah Almighty has joined His Own obedience with his obedience and His own name with his good name. The Holy Qur’an says:

واطیعوا هللا والرسول لعلمك

محون ١٣٢

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And obey Allâh and the Messenger (Muhammad) that You may obtain Mercy. [3:132]

یھا الناس اىن رسول هللا قل

الیمك مجیعا الذي له ملك

السموت واالرض ال اله اال

هو یـ وميیت

فامنوا

ورس وله النىب االيم الذي

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ولكمته واتبعوه

لعلمك هتتدون

١٥٨

…So believe In Allâh and his Messenger (Muhammad) …

[7:158]43 43 The full text of the verse is as under:

Say (O Muhammad ): "O mankind! Verily, I am sent to You All as the Messenger of Allâh - to whom belongs the dominion of the heavens and the earth. Lâ ilâha illa Huwa (none has the Right to be worshipped but He); it is He who gives life and causes death. So believe In Allâh and his Messenger (Muhammad), the Prophet who can neither read nor write (i.e. Muhammad ) who believes In Allâh and his Words [(this Qur'ân), the Taurât

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In both the above verses Allah Almighty has combined the office of Messengership of his favourite with Him through the preposition “wa” which is a conjunctive letter that shows the association of rememberance. Such an association is not permissible in respect of any one besides the

(Torah) and the Injeel (Gospel) and also Allâh's Word: "Be!" - and He was, i.e. 'Iesa (Jesus) son of Maryam (Mary),], and follow Him so that You may be guided. "[7:158]

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Messenger of Allah ( صلیهللا علیہ والہ وسلم ). Sheikh Abu `Ali Husayn

bin Hafiz Muhammad al-Jayyani narrated to us and also granted permission to us to narrate this Hadith and its recitation on his authority is reliable. That the Hadith was narrated to me by Abu ‘Umar Al-Namari and to him by Abu Muhammad bin `Abd al-Rahman and to him by Abu Bakr bin Dasah and to him Abu Da’ud Al-Sijzi

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and to him Abu al-Walid al-Tayalisi and to him Shu’bah and to him Mansur and to him Abdullah bin Yasar (Allah's mercy be on all of them) and to him Huzayfah (Allah's pleasure be on him) who heard the Messenger of Allah ( صلیهللا علیہ والہ وسلم ) saying:

“La yaqulanna ahadukum ma sha’Allahu wa sha’a fulanun wa lakin ma

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sha’Allahu thumma sha’a fulanun” No one of ye should say: “Whatever Allah wishes and so and so wishes” but he should say: “Whatever Allah wishes and thereafter so and so wishes”.

Al-Khattabi (Allah’s mercy be on him) says that this is the manner of speech in the Divine court that has been taught by the Messenger of Allah ( صلیهللا علیہ والہ وسلم ) that is the

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wish of Allah Almighty must have precedence over the wish of all others. However, you can join the wish of others by using the letter thumma which is used for sequence (tartib) and postponement (tarakhi) while the letter wa’u ‘atifah is used for conjunction. There is an other Hadith similar to the above Hadith that a sermon deliverer delivered a sermon in the presence of the Messenger of Allah

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صلی هللا علیہ والہ وسلم) ) and in it he also stated:

“Man yuti‘illaha wa rasuluhu fa qad rashada wa man ya`sihima.” (Whosoever obeys Allah and His Messenger, so verily, he is guided and whosoever disobeys both of them) . The Messenger of Allah

( ہ والہ وسلمصلی هللا علی ) said to him:

“Bi’sa khatibu’l-qaumi anta qum.”

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You are a bad speaker of the people. Stand up. Statements are different as to weather the last word used by the Messenger of Allah (صلی هللا علیہ والہ وسلم ) was qum (You stand up.) or it was izhib (You go away.). Abu Sulayman al-Khattabi (Allah’s mercy be on him) said that the Messenger of Allah ( صلیهللا علیہ والہ وسلم ) did not like this thing that he had combined both the names with the “pronoun of 3rd

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person dual” symbolically. It is so because in combination there appeared an equality. Other `ulama are of the opinion that the Messenger of Allah ( صلی هللا علیہ والہ had disliked (وسلمobserving full stop at the end of the word [ya`sihima/ But the .[ یعصھماview of Hadrat Abu Sulayman al-Khattabi (Allah’s mercy be on him) appears to be more valid than their views. The

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reason is that in the authentic Hadith the words are “wa man ya‘sihima fa qad ghawa/ ومن یعصھما فقد and there is no ”غویmention of there being any full stop after the words “man ya ‘sihima/ ومن .”یعصھما There is difference of opinion between the exegesists and the people of diction about the reference of the word yusalluna in the following verse of the Holy Qur’an:

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ان هللا وملىكته یصلون

النىب

هيا الذ امنوا صلوا

سلــ علیه وسلموا

56

56. Allâh sends his Salât (Graces, Honours, blessings, Mercy, etc.) on the Prophet [Hadrat Muhammad ( صلی هللا علیہ وآلہ وسلم ) ] and also His angels too (ask Allâh to bless and forgive him). O You who believe! Send your Salât on (ask Allâh to

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bless) him [Hadrat Muhammad ( صلی هللا علیہ وآلہ وسلم ) ], and (you should) greet (salute) Him with the Islâmic Way of greeting (salutation i.e. As­Salâmu 'Alaikum) . [33:56] Some men of knowledge (`ulama’ ) say that the word yusalluna/یصلون refers to Allah Almighty and the angels both while others forbid to say so because by referring this word to both

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Allah and the angels there is necessarily association and they have stated that this pronoun is specific for the angels and they are of the view that after the words innallaha/ان هللا the word "yusalli /یصلی " is to be read impliedly. It is narrated that Hadrat ‘Umar (Allah's pleasure be on him) submitted to the Messenger of Allah ( صلی هللا علیہ والہ O Messenger of“ ,(وسلمAllah (صلی هللا علیہ والہ وسلم )

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it is of your superiorities that Allah Almighty declared your obedience as His obedience and said:

یطع الرسول فقد اطاع

هللا

ىل مفا ارسلنك و

علهيم حفیظا

80

He who obeys the Messenger [Hadrat Muhammad ( صلی هللا علیہ وآلہ وسلم ) ], has indeed obeyed Allâh, but He who turns away, Then we have

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not sent You [O Hadrat Muhammad ( صلی هللا علیہ وآلہ وسلم ) ] as a watcher over them. [4:80] And in this connection Allah Almighty also says:

قل ان كنمت حتبون هللا

فاتبعوىن حيببمك هللا ویغفر

بمك وهللا غفور رحمي لمك ذ

31

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31. Say (O Hadrat Muhammad ( صلی هللا علیہ وآلہ وسلم ) to mankind) : "If You (really) love Allâh Then follow Me (i.e. Accept Islâmic Monotheism, follow the Qur'ân and the Sunnah), Allâh will love You and forgive You of Your sins. and Allâh is Oft-Forgiving, Most Merciful." [3:31]

It is narrated that when this glorious verse was revealed some of the disbelievers started saying:

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Muhammad ( صلی هللا علیہوالہ وسلم ) wants that we should believe him as our Lord as the Nasara have made Hadrat `Isa (Peace be upon him) as their God. On that Allah Almighty revealed the following verse of the Holy Qur’an:

قل اطیعوا هللا والرسول فان

لوا فان هللا ال حيب الكفر

32

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Say [O Hadrat Muhammad ( صلی هللا

علیہ وآلہ وسلم ) ]: "Obey Allâh and the Messenger (Muhammad) ." But if they turn away, Then Allâh does not like the disbelievers. [3:32]

To disgrace the disbelievers of the high status of Messengership Allah Almighty has mentioned his own obedience with the

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obedience of the Messenger of Allah ( صلیهللا علیہ والہ وسلم ). According to the exegesists the words al-sirat al-mustaqim occurring in the following verse of Surah al-Fatihah:

ـقمي اھد الرصاط المس

Ĉ

رصاط الذ انعمت علهيم

۹

غري المغضوب علهيم وال

الضالني

Ċ

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Guide us to the Straight Way The Way of those on whom You have bestowed Your Grace, not (the way) of those who earned Your Anger (such as the Jews), nor of those who went astray (such as the Christians) . [1: 6 and 7] According to Abu’l-`Aliyah, a tabi‘i and Imam Hasan Basari (Allah’s mercy be on both of them) the words al-Sirat al-

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Mustaqim refer to the Messenger of Allah ( صلیهللا علیہ والہ وسلم ), the noble Ahl al-Bayt and the Sahabah Kiram (ridwanullahi ta`ala `alayhim ajma`in). Imam Abu’l-Hasan al-Mawardi has transmitted the above statement on the authority of the above two personalities. Imam Makki (Allah’s mercy be on him) also narrated similarly and said that al-Sirat al-Mustaqim refers to the

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Messenger of Allah ( صلیهللا علیہ والہ وسلم ) and his two great companions namely Hadrat Abu Bakr and Hadrat ‘Umar (Allah's pleasure be on both of them) . Similar to the above is the interpretation given by Imam Abu’l-Layth Nasr bin Muhammad Samarqandi (Allah’s mercy be on him) who said that when this interpretaion came to the knowledge of Imam Hasan Basri (Allah’s

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mercy be on him) he said: “By the token of Allah! Abu ’l-`Aliyah, has spoken the truth and has wished well.” Imam Abu’l-Hasan al-Mawardi (Allah’s mercy be on him) has transmitted the exegesis of this statement on the authority of `Abdur-Rahman bin Zayd (Allah’s mercy be on him) and Abu Abdur-Rahman al-Sulami (Allah’s mercy be on him) has stated it under the

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interpretation of the Quranic words:

ني ال اكراه يف الد ڐ قد ت

الرشد ال مفن یكفر

لطاغوت و

فقد

لعروة الوث ال مسك اس

انفصام لها

وهللا مسیع علمي

٢٥٦

….Then He has grasped the Most trustworthy

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handhold that will never break… [2:256]44 He stated that the term al-‘urwati’l-wusqa (the most trust worthy hand hold) refers to the being of the Messenger of Allah ( صلی 44 The full Quranic text is as under:

There is no compulsion In religion. Verily, the Right Path has become distinct from the wrong Path. whoever disbelieves In Tâghût and believes In Allâh, Then He has grasped the Most trustworthy handhold that will never break. and Allâh is All-Hearer, All-Knower.

[2:256]

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هللا علیہ والہ وسلم ). It is also stated that this term refers to al-Islam. Still further it is stated that this term refers to the bearing of the testimony of oneness of Allah. Allah Almighty says:

واتىمك لك ما سالتموه

وان تعدوا نعمت هللا ال

حتصوها

سان لظل ان اال

وم

كفار 34

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…And if You count the Blessings of Allâh, never will You be Able to count them… [14:34]45 Sahl bin `Abdullah Al-Tustari (Allah’s mercy be on him) in the interpretation of this verse stated that the favour of 45 The full text of the verse is as under:

And He gave You of All that You asked for, and if You count the Blessings of Allâh, never will You be Able to count them. Verily! man is indeed an extreme wrong-doer, - a disbeliever (an extreme ingrate, denies Allâh's Blessings by disbelief, and by worshipping others besides Allâh, and by disobeying Allâh and his Prophet Muhammad ).[14:34]

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Allah is Hadrat Muhammad ( لی هللا علیہ ص وآلہ وسلم ) ,the Messenger of Allah.46 Allah Almighty has glorified the Messenger of Allah (صلی هللا علیہ والہ وسلم ) in the following Qur’anic verse:

لصدق وصدق والذي جاء

به اولىك مه المتـقون

33

And he [ Hadrat Muhammad ( صلی هللا علیہ 46 Tafsir al-Qur’an, Sahl bin `Abdullah Al-Tustari, p. 18.

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وآلہ وسلم ) who has brought the Truth (this Qur'ân and Islâmic Monotheism) and (those who) believed therein (i.e. the true believers of Islâmic Monotheism), those are Al- Muttaqûn (the pious and righteous persons) . [39:33] Most of the exegesists have given the interpretation of this verse that the words “allazi ja’a bis-sidqi” refer to Hadrat Muhammad ( صلی هللا علیہ

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وآلہ وسلم ), the Messenger of Allah. Some other exegesists even state that the words “saddaqa bihi” also refer to him. Some reciters of the Holy Qur’an have recited the letter “dal” of saddaqa with a fatha on it that is they have read it as sadaqa bihi. Some ‘ulamas have stated that the term saddaqa bihi refers to those who believe (in the oneness of Allah) and in the Messengership of Hadrat Muhammad

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صلی هللا علیہ والہ وسلم) ). Still some others are of the view that this term “saddaqa bihi”refers to Hadrat Abu Bakr Siddiq (Allah's pleasure be on him). Still further some exegesists have stated that this term refers to Hadrat `Ali (Allah's pleasure be on him). In this behalf there are other statements also.

Allah Almighty says:

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الذ امنوا وتطم قلوهبم

بذكر هللا

اال بذكر هللا تـطم

القلوب 28

…Verily, In the

remembrance of Allâh do hearts find rest .

[13:28]47 47 The full text of this verse is as under:

Those who believe (in the Oneness of Allâh - Islâmic Monotheism), and whose hearts find rest In the remembrance of Allâh, Verily, In the remembrance of Allâh do hearts find rest .

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Hadrat Abu’l-Hujjaj Mujahid bin Jubayr (rahmatullahi `alayh), a tabi‘i [i.e., he is a successor/follower of the sihabah i.e. the companions of the Messenger of Allah ( صلی هللا علیہ وآلہ وسلم ) ]48 while interpreting the above verse narrated that by the term zikrullah the reference [13:28] 48 A Companion (sahabi/صحابی) is a person who has seen the Messenger of Allah (صلی هللا علیہ وآلہ وسلم ) in a state of being a believer and remained so till his death a believer. This seeing may be even for a moment. A successor (tabi`i/تابعی) is a person who has seen a Companion (sahabi/صحابی) in a state of being a believer and remained so till his death a believer. A successor of the successors (tab`u tabi`in) are those believers who had seen a tabi`i and they had remained believers till their death.

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is towards Hadrat Muhammad صلی هللا علیہ وآلہ وسلم) ), the Messenger of Allah and his companions (ridwanullahi ta`ala `alayhim ajma`in).

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Section 2 Testimony of the prophethood and messengership of Hadrat Muhammad (Peace be upon him)

Allah Almighty says: -

هيا النىب ا ارسلنك شاهدا

ا رشا ونذ وم

45

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ذنه ورساجا وداعیا اىل هللا

منريا

46

O Prophet [Hadrat Muhammad ( صلی هللا علیہ وآلہ وسلم ) !] Verily, We [Allah Almighty] have sent you as witness, and a bearer of glad tidings, and a warner, And as one who invites to Allâh [Islâmic Monotheism, i.e. to Worship none but Allâh

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(Alone) ] by his Leave, and as a lamp spreading light [through Your instructions from the Qur'ân and the Sunnah the legal ways of the Messenger of Allah ( صلی هللا علیہ وآلہ وسلم ) ]. [33:45 and 46] In the above glorious

verse Allah Almighty has combined many things in the praise of the great office and graceful attributes of his favourite. Allah Almighty has made

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him a witness for the Ummah. That is he has been made witness that he has conveyed all those injunctions to the creation of God, which were his responsibility to convey. The bearing of him as a witness of God regarding the discharge of his liability is a peculiar attribute of the Messenger of Allah ( صلی هللا علیہ والہ .(وسلم Further those who follow him, for them he

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has been made the giver of glad-tidings and those who disobey him for them he has been made a Warner of divine punishment. He is caller towards the oneness of Allah and towards his worship. He has been made such a bright sun whereby the way of guidance is known. To us was transmitted Hadith by Abu Muhammad `Itab, to him by Abu’l-Qasim Hatim bin Muhammad, to him by

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Abu’l-Hasan al-Qabisi, to him Abu Zayd Maruzi, to him Abu `Abdullah Muhammad bin Yusuf, to him Bukhari, to him Muhammad bin Sanan to him Fulayh, to him Hilal, to him `Ata bin Yasar, who said: “I met `Abdullah bin ‘Amr bin al-`As (rahmatullahi `alayh) and asked him to tell me some of the good features and traits of the Messenger of Allah (صلی هللا علیہ والہ وسلم ).

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Honouring my desire he said:-

By the token of Allah! There is mention of some of his attributes in the Taurat that is mentioned in the Holy Qur`an. “O Prophet We have sent the as a witness and giver of glad-tidings and a Warner, a protector for the unlettered. You are my servant and messenger. I have named you al-Mutawakkil, you are neither of bad morals,

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nor hard hearted nor crier loudly in the bazaars. You do not repel evil with evil but forgive it. Allah Almighty shall not cause death to him till the deviated community is not brought back to the straight path and till they do not proclaim that there is no God save Allah. He will open on account of him the blind eyes, the deaf ears and the covered (ignorant) hearts.

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In an other narration the Messenger of Allah ( صلیهللا علیہ والہ وسلم ) said that his attributes in the Taurat was (mentioned by Allah Almighty) as under:- My servant is Ahmad, the fully authorised. His place of birth is Makkah. And his place of emigration is al-Madinah or he said Tayyibah. His Ummat will be comprising people who will be singing praise of

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Allah in all circumstances.

Allah Almighty says :-

بعون الرسول النىب الذ ی

االيم الذي جيدونه مكتو

عند

مه يف التورىة واالجنیل

لمعروف ویهنىهم مرمه

المنكر وحيل لهم

ت وحيرم علهيم الطی

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ث ویضع عهنم ارصمه اخلـب

واالغلل الىت اكنت

علهيم فالذ ام

نوا به

وعزروه ونرصوه واتبعوا

ل معه اولىك النور الذي ا

مه المفلحون

١٥٧

Those who follow the Messenger, the Prophet who can neither read nor write (i.e. Muhammad )

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whom they find written with them In the Taurât (Torah) (Deut, xviii, 15) and the Injeel (Gospel) (John xiv, 16), - He commands them for Al-Ma'rûf (i.e. Islâmic Monotheism and All that Islâm has ordained) ; and forbids them from Al-Munkar (i.e. disbelief, polytheism of All kinds, and All that Islâm has forbidden) ; He allows them as lawful At-Taiyibât [(i.e. All good and lawful)

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as regards things, deeds, beliefs, persons, foods, etc.], and prohibits them as unlawful Al-Khabâ'ith (i.e. All evil and unlawful as regards things, deeds, beliefs, persons, foods, etc.), He releases them from their heavy burdens (of Allâh's Covenant), and from the fetters (bindings) that were upon them. so those who believe In Him (Muhammad), honour him, help him, and follow the light (the Qur'ân) which

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has been sent down with him, it is they who will be successful . [7:157] The next verse in the same Surah al-A`raf is:

یھا الناس اىن رسول هللا قل

الیمك مجیعا الذي له ملك

السموت واالرض ال اله اال

هو یـ وميیت فامنوا

ورسوله النىب االيم الذي

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ولك

مته واتبعوه

لعلمك هتتدون

١٥٨

Say (O Muhammad ) : "O mankind! Verily, I am sent to You All as the Messenger of Allâh - to whom belongs the dominion of the heavens and the earth. Lâ ilâha illa huwa (none has the Right to be worshipped but He) ; it is He who gives life and causes death. so believe In Allâh and his Messenger

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(Muhammad), the Prophet who can neither read nor write (i.e. Muhammad ) who believes In Allâh and his Words [(this Qur'ân), the Taurât (Torah) and the Injeel (Gospel) and also Allâh's Word: "Be!" - and He was, i.e. 'Isa (Jesus) son of Maryam (Mary) ,], and follow Him so that You may be guided. " [7:158] Allah Almighty has in the praise of the Messenger of Allah ( صلی هللا علیہ والہ

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revealed in the Holy (وسلمQur`an : -

ف رمحة هللا لنت لھم ولو

كنت فظا غلیظ القلب

النفضوا حولك فاعف

غفر لھم عنھم واس

وشاورھم يف االمر فاذا

عزم

ت فتولك هللا ان هللا

حيب المتولكني

١٥٩

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And by the Mercy of Allâh, You dealt with them gently. and had You been Severe and harsh­hearted, they would have broken away from about you; so pass over (their faults), and ask (Allâh's) Forgiveness for them; and consult them In the affairs. Then when You have taken a decision, put Your trust In Allâh, Certainly, Allâh loves those who put their trust (in Him) . [3:159]

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Imam Abu al-Layth Samarqandi (Allah’s mercy be on him) said that in the above glorious verses of the Holy Qur`an Allah Almighty has made His creation to remember his favour that he has made his favourite, the Messenger of Allah (صلی هللا علیہ والہ وسلم ) of such character that he is very kind and merciful to the Muslims and is very polite to all the people. Had he been harsh or hard hearted then certainly

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people would not have gathered around him. Rather they would have remained away from him. But Allah Almighty has made the Messenger of Allah (صلی هللا علیہ والہ وسلم ) a forgiver of faults, generous, soft hearted, handsome in complextion and graceful in conduct, good in action, kind and loving. Similar is the exegesis of this glorious verse of the Holy Qur’an as given by

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Dahhak (Allah’s mercy be on him) in his Tafsir . In the Holy Qur`an, in the praise of the Messenger of Allah ( صلی هللا علیہ والہ Allah Almighty also ,(وسلمsays:

وكذلك جعلنمك امة وسطا

لتك

ا شهداء الناس و

ویكـون الرسول علیمك

شهیدا

وما جعلنا القبلة الىت

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كنت علهيا اال لنعلم

بـــع الرسول ممن ینقلب ی

عقبیه وان اكنت لكبرية اال

الذ ھدى هللا وما اكن

هللا لـیضیع اميانمك ان هللا

لناس لرءوف رحمي

١٤٣

Thus we have made You [true Muslims - real believers of Islâmic

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Monotheism, true followers of Prophet Muhammad and his Sunnah (legal ways) ], a Wasat (just) (and the best) nation, that You be witnesses over mankind and the Messenger (Muhammad) be a witness over you. [2:143]49

49 The full verse is as under:

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Thus we have made You [true Muslims - real believers of Islâmic Monotheism, true followers of Prophet Muhammad and his Sunnah (legal ways)], a Wasat (just) (and the best) nation, that You be witnesses over mankind and the Messenger (Muhammad) be a witness over you. and we made the Qiblah (prayer direction towards Jerusalem) which You used to face, Only to test those who followed the Messenger (Muhammad) from those who would turn on their heels (i.e. disobey the Messenger). indeed it was great (heavy) except for those whom Allâh guided. and Allâh would never make Your faith (prayers) to be lost (i.e. Your prayers offered towards Jerusalem). Truly, Allâh is full of kindness, the Most Merciful towards mankind.

[2:143]

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Abu al-Hasan Qabisi (Allah’s mercy be on him) said that in the above verse of the Holy Qur`an Allah Almighty has described the superiority of the Messenger of Allah ( صلیهللا علیہ والہ وسلم ) and the peculiarity of Ummat-e-Muhammadiyyah. In another verse of the Holy Qur`an the same fact has been described as under: -

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وجاهدوا يف هللا حق جهاده هو

ىمك وما جعل علیمك يف اجت

الد

حرج ملـة ابیمك

همي ا

هو مسىمك المسلـمني ڏ

قبل ويف ھذا لیكون

الرسول شهیدا علیمك

ا شهداء الناس ښ وتكو

كوة ا ال فاقیموا الصلوة وا

ز

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واعتصموا

هو مولىمك

فنعم الموىل ونعم النصري

78

[22:78]50 50

And strive hard In Allâh's Cause as You ought to strive (with sincerity and with All Your efforts that his Name should be superior). He has chosen You (to convey his message of Islâmic Monotheism to mankind by inviting them to his religion, Islâm), and has not laid upon You In Religion any hardship, it is the Religion of Your father Ibrahim (Abraham) (Islâmic Monotheism). it is He (Allâh) who has named You Muslims both before and In This (the Qur'ân), that the Messenger (Muhammad) may be a witness over You and You be witnesses over mankind! so perform

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At another place the Holy Qur`an says: -

فكیف اذا جئنا لك امة

شهید وجئنا بك هؤالء

شهیدا

41 ڲ

How (will it be) then, when we bring from each nation a witness and we bring You [O Hadrat

As­Salât (Iqamat-as-Salât), give Zakât and hold fast to Allâh [i.e. have confidence In Allâh, and depend upon Him In All Your affairs] He is Your Maula (Patron, Lord, etc.), what an excellent Maula (Patron, Lord, etc.) and what an excellent Helper!

[22:78]

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Muhammad ( صلی هللا علیہ وآلہ وسلم ) ] as a witness against these people? [4:41]

The word “Wasatan/وسطا ” used in the verse refers to just and liked. The above verse says that as We (Allah Almighty ) have guided you so We (Allah Almighty ) have made you specific and given you superiority over all other people, so that you may stand for their Prophets as

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witnesses against their people. And your great Prophet, Hadrat Muhammad ( صلی هللا علیہ وآلہ وسلم ) the Messenger of Allah, may stand witness for your truthfullness and purity. Another statement is that when Allah Almighty will ask other Prophets (Peace be on all of them) : “Have ye conveyed my injunctions to my creation ?”. They will reply in the affirmative. The People of

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each one of those Prophets will say that there had come neither any giver of good news nor any warner towards them. At that moment the ’Ummah of Muhammad, the Messenger of Allah ( صلیمهللا علیہ والہ وسل ), shall attest

the statement of all the Prophets and the Messenger of Allah ( صلیهللا علیہ والہ وسلم ) will declare the attestation of his ’Ummah as correct and will remove the allegation

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levelled by the people against their respective Prophets. Still another statement regarding the meaning of the above verse of the Holy Qur`an is that you (the Muslim ’Ummah) are an authoritative proof against all your oponents while the Messenger of Allah ( صلیهللا علیہ والہ وسلم ) is an authoritative proof on you. This has been stated by Imam Abu al-Layth

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Samarqandi (Allah’s mercy be on him) . Allah Almighty says : -

لناس جعبا ان اوحینا ااكن

اىل رجل منھم ان انذر

الناس

رش الذ امنوا ان و

لھم قدم صدق عن

د رهبم ڼ

قال الكفرون ان ھذا لسحر

مبني Ą

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…And give good news to those who believe (in the Oneness of Allâh and In his Prophet Muhammad ) that they shall have with their Lord the rewards of their good deeds?"… [10:2]51

51 The full verse in the Holy Qur’an is as under:

Is it wonder for mankind that we have sent Our Inspiration to a man from among themselves (i.e. Prophet Muhammad ) (saying): "Warn mankind (of the coming torment In Hell), and give good news to those who believe (in the Oneness of Allâh and In his Prophet Muhammad ) that they shall have with their Lord the rewards of their good deeds?" (but) the disbelievers say: "This is indeed an evident sorcerer (i.e. Prophet Muhammad and the Qur'ân)!

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Hadrat Qitadah (Allah’s pleasure be on him), Hadrat Imam Hasan Basri (Allah’s pleasure be on him) and Hadrat Zayd bin Aslam (Allah’s pleasure be on him) while interpretting the Qur’anic term “Qadama Sidqin” stated that the reference is to Hadrat

[10:2]

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Muhammad( صلی هللا علیہ وآلہ وسلم ) who shall intercede.

Hadrat Imam Hasan Basri (Allah’s pleasure be on him) has also interpreted the Qur’anic term “Qadama Sidqin” as the shock which the true lovers of the Messenger of Allah (صلی هللا علیہ والہ وسلم ) have to bear on account of his separation.

Hadrat Abu Sa’id al-Khudri (Allah’s pleasure be on him) said that the Qur’anic term “Qadama

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Sidqin” means: the intercession that shall be made by the Messenger of Allah (صلی هللا علیہ والہ وسلم ) on the day of judgement as he is the true intercessor in the court of his Lord (on behalf of the sinners) .

Hadrat Sahl bin `Abdullah al-Tustari (Allah’s pleasure be on him) said that the Qur’anic term “Qadama Sidqin” refers to the mercy with which the being of the Messenger of Allah ( صلی

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هللا علیہ والہ وسلم ) has been gifted. Muhammad bin Ali al-Tirmizi (Allah’s pleasure be on him) has stated that it is a reference to Hadrat Muhammad صلی هللا علیہ وآلہ وسلم) ) that he is the leader of the most truthful and those who were held truthful by all, the intercessor, the obyed and the begger (in the court of Allah) whose begging was always fruitful. This statement has been stated by al-Sulami.

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Section 3 Addresses to Hadrat Muhammad ( صلی هللا علیہ وآلہ وسلم ) in the Holy Qur`an

Allah Almighty says: -

عفا هللا عنك مل اذنت لهم

ني لك الذ صدقوا یت

وتعلم الكذبني

43

May Allâh forgive You (O Muhammad ). why did You grant them leave

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(for remaining behind, You should have persisted as regards Your order to them to proceed on Jihâd), until those who told the Truth were seen by You In a clear light, and You had known the liars? [9:43]

The above verse of the Holy Qur`an is one of those verses that express the special kindness and munificence of Allah on the Messenger of Allah

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صلی هللا علیہ والہ وسلم) ). Abu Muhammad Makki (Allah’s mercy be on him) stated the beginning of this verse is like the beginning of the royal expression such as “Aslahakallahu wa a`azzakallahu” (May Allah better your condition and may Allah bless you with honour). In other words, the use of such words that are the words of a prayer for another, shows the affection of the addresser towards the addressee, and

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also his (addressee’s) special closeness (to the addresser) and holding high office. According to `Aun bin `Abdullah (Allah’s mercy be on him) in this verse before mentioning the apparent slip, the glad tiding of its forgiveness has been pronounced. Imam Samarqandi (Allah’s mercy be on him) has stated on the authority of some persons that this verse means “O Blessed with

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Security of heart, Allah has forgiven you. Why had you granted them permission” Imam Samarqandi (Allah’s mercy be on him) further stated that had the Messenger of Allah ( صلیهللا علیہ والہ وسلم ) been asked in the beginning as to why he had granted them permission, there was apprehension of bursting of the breast of him due to the awful divine speech, hence the most kind Lord gave the good news of

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forgiveness first and thereafter questioned as to why they were granted permission by him. If you had not permitted them to remain behind and would have heard the excuse of each one of them and would have allowed the truth and false hood to become apparent, the secret of their false excuses would have become manifest. This style of speech proves that the Messenger

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of Allah ( صلی هللا علیہ والہ possesses so great a (وسلمstation in the court of Allah that is not hidden on any prudent person. This glorious verse shows that the kindness and grants of Allah on the Messenger of Allah ( والہ وسلمصلی هللا علیہ ) are so much and to such extent that a human being is unable to know their limits. Imam Abu `Abdullah Muhammad bin Ibrahim bin Muhammad

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Naftawiyah (Allah’s mercy be on him) stated that some persons considered that in this verse there is a reference to the disapproval of Allah on his Messenger of Allah ( صلیهللا علیہ والہ وسلم ) but they are not justified in their consideration as the Messenger of Allah ( صلیهللا علیہ والہ وسلم ) is absolutely free from any blame as he was invested with the authority to make any decision in the said

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matter. The fact was only this much that the Messenger of Allah ( صلیهللا علیہ والہ وسلم ) had permitted the hypocrite to remain behind and Allah Almighty told him that had the hypocrites been not allowed to stay behind they would have even then state behind in their houses and now when the said permission had been granted this is not incorrect.

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Hafiz al-Hadith, Imam, ‘Allamah Qadi Abu al-Fadl Iyad (Allah’s mercy be on him) by the grace of Allah says that it is obligatory upon every Muslim that he should fully struggle to attain the pleasure of Allah and this can be done by conducting himself in the manner prescribed by Shari`ah, adorn his morals with Qur’anic injunctions, discipline his words and actions and dealing with others with the Qur’anic

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directions. Such a behaviour alone is an element of real knowledge and a garden of bliss in this world and the world to come. While making a supplication before the Lord of the universe the wonderful kindness must be remembered as mentioned in the above glorious verse and it should be pondered upon that Allah Almighty is ever granting his favours upon

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the creation and He is independent of any want. It should also be pondered upon that how gracefully he has begun his speech that the forgiveness has been mentioned prior to any question. Further it is in a state where a conduct may be questionable at any stage of it. Allah Almighty says:

نك لقد كدت ولوال ان ثب

كن الهيم شـیـــــا قلیال

74 ڎ

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And had we not made You stand firm, You would nearly have inclined to them a little. [17:74] Some scholastics (“Mutakallimin”) are of the view that Allah Almighty addressed other Prophets (Peace be on all of them) in the way that their errors were mentioned first while the Last Messenger of Allah ( صلیهللا علیہ والہ وسلم ) was

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addressed prior to the happening of any error so that he may remain away from any error and may take full care of the conditions of love. This fact indicates the extreme favour of Allah Almighty. Consider the fact that Allah Almighty first of all mentioned the security of the Messenger of Allah ( صلیهللا علیہ والہ وسلم ) and thereafter mentioned the

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thing questioned regarding which there could be an apprehension of any inclination. All glory is to Allah. During the course of mention of the question, the release from any charge is being declared and in the valley of fear he is being kept secure and honourable. Allah Almighty says :

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قد نعلم انه لیحزنك الذي

یقو نك لون فاهنم ال یكذ

یت هللا ولكن الظلمني

جيحدون 33

We know indeed the grief which their words cause you [O Muhammad ( صلی هللا علیہ وآلہ وسلم ) ]: It is not you that they deny, but it is the Verses (the Qur'ân) of Allâh that the Zâlimûn

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(polytheists and wrong­doers) deny. [6: 33]

Hadrat `Ali al-Murtada (Allah’s pleasure be on him) stated that Abu Jahl had submitted to the Messenger of Allah ( صلیهللا علیہ والہ وسلم ) : “We don’t falsify you but we deny that which you have brought before us (i.e. Holy Qur`an) ” and at that time the above verse was revealed.

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It is also narrated that when the people did not believe in the Messenger of Allah (صلی هللا علیہ والہ وسلم ), he felt much grieved by their response. At that moment Hadrat Jibra`il (Peace be upon him) came and submitted, “O Messenger of Allah ( صلیهللا علیہ والہ وسلم ) ! What has grieved you ?” The Messenger of Allah صلی هللا علیہ والہ وسلم) ) said: “My people have disbelieved me”.

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Hadrat Jibra`il (Peace be upon him) submitted : “O Messenger of Allah صلی هللا علیہ والہ وسلم) ) ! Do they really know that you are the true messenger ?”. At that moment the above glorious verse of the Holy Qur`an was revealed.

Imam Allamah Qadi Iyad (May Allah Sanctify his secret) says that Allah Almighty has adopted a very subtle style of condoling and giving solace and satisfaction to

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his favourite the Messenger of Allah ( صلیهللا علیہ والہ وسلم ) and has addressed him in a very kind and affectionate manner. The reason is that he being the most truthful person (Al-Sadiq) was an excepted fact even among the disbelievers therefore they could not refute that fact as they admitted and declared that fact by the words and from their hearts. They admitted him the most trustworthy (al-

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Amin) and having that attribute fully. By the above address Allah Almighty removed the shock suffered by him on account of the attitude of the disbelievers. After that Allah Almighty declared those who were disbelieving the Messenger of Allah ( صلی هللا علیہ والہ as the unjust persons (وسلمwho were denying the signs of Allah (revealed in the Holy Qur`an).

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Thus on the one side the Messenger of Allah ( صلیهللا علیہ والہ وسلم ) was declared free of all charges levelled by the disbelievers and on the other hand those who did not believe in the Holy Qur`an were declared enemy of God as the way they had adopted was the most unjustified. They knew a thing as true and even then they denied it. Allah Almighty says :

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یقن وحجدوا هبا واس

هتا

انفسهم ظلما وعلوا فانظر

كیف اكن عاقبة المفسد

14

And they belied them (those Ayât) wrongfully and arrogantly, though their ownselves were convinced thereof [i.e. those (Ayât) are from Allâh, and Mûsa (Moses) is the Messenger of Allâh In truth, but they disliked to obey Mûsa (Moses), and

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hated to believe In his message of Monotheism]. So see what was the end of the Mufsidûn (disbelievers, disobedient to Allâh, evil-doers, liars.) . [27:14] Thereafter the Prophets of God (Peace be on all of them) who had been sent prior to the last Messenger of Allah ( صلی هللا علیہ والہ were mentioned to (وسلمgive solace and satisfaction to him and Allah’s help was also promised.

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Allah Almighty says :

ولقد كذبت رسل قبلك

ا واوذوا فصربوا ما كذ

اتىهم نرص و ال مبدل

للكمت هللا ولقد جاءك

نباى المرسلني

34

Verily, (many) Messengers were denied before You (O Muhammad ), but with patience they bore the denial, and they were hurt,

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till Our help reached them, and none can alter the Words (Decisions) of Allâh. surely there has reached You the information (news) about the Messengers (before you) . [6:34] According to those who have read the Zal in the word “Yukazzibunaka” with a light stress (i.e. without a “Tashdid” on it), the meaning of the word

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occurring in verse [VI:33] means : “They do not find you as false”. Imam Fara` and Imam Kisa`i (Allah’s mercy be on both of them) have stated that the verse means : “O My favourite ! When did they state that you are false”. It has also been stated that the verse means :

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“They can neither bring any argument nor they can prove it that there is any false hood in you.” According to those who have read the Zal of the word Yukazzibunaka with a Tashdid on it they say that it means :- “They don’t attribute false hood to you” It is also stated that the word means : “They do not bear the belief that you are false.”

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One of the specific attributes of the Messenger of Allah ( صلی هللا علیہ والہ by which Allah (وسلمAlmighty has honoured him is that all other Prophets were addressed in the Holy Qur`an by name as Ya Adamu (O Adam) Peace be upon him Ya Nuhu (O Noaha) Peace be upon him Ya Ibrahimu (O Abraham) Peace be upon him

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Ya Musa (O Moses) Peace be upon him Ya Dawudu (O David) Peace be upon him Ya `Isa (O Jesus) Peace be upon him Ya Zakariyya (O Zakariyya) Peace be upon him Ya Yahya (O Yahya) Peace be upon him

but the Messenger of Allah ( صلی هللا علیہ والہ

سلمو ) was addressed with titles such as :

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Ya ayyuhar-Rasulu O Messenger Ya ayyuhan-Nabiyyu O Prophet Ya ayyuhal-Muzzammilu O Folded in Garments Ya ayyuhal-Muddaththiru O One Wrapped up Section 4 The oath of the life of the Messenger of Allah ( ( علیہ والہ وسلمصلی هللا

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mentioned in the Holy Qur`an

لعمرك اهنم ل سكرهتم

یعمهون 72

72. Verily, by Your life [O Muhammad( صلی هللا علیہ وآلہ وسلم ) ] in their wild intoxication, they were wandering blindly. [15:72] All exegesists agree that in the above verse the oath of the life span of the

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Messenger of Allah ( صلیهللا علیہ والہ وسلم ) has been mentioned. Although the letter ‘ayn of ‘umr carries a dammah but by the excessive use it carries a fathah on it. In this form it means, “O Muhammad, by the token of your survival. It is also stated that it means, “By the token of your being present”. It is also stated that it means, “By the token of your life”. This is the highest degree

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of respect and the extreme degree of honour. Hadrat `Abdullah bin `Abbas (رضی هللا تعالی عنہما ) said: Allah Almighty has not created any big or small thing that may be more honourable and respectful than the Messenger of Allah ( صلیهللا علیہ والہ وسلم ) and I have not heard that Allah Almighty had taken the oath of the life of any one else.

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Abu al-Jawaz (Allah’s mercy be on him) stated that Allah Almighty did not take oath of the life of any one besides the Hadrat Muhammad, the Messenger of Allah ( صلیهللا علیہ والہ وسلم ) as he is the more honoured than all the creation in the sight of Allah.

Allah Almighty says:

سم هللا الرمحن الرحمي

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س

Ǻ والقران احلكمي

Ą انك

لمن المرسلني

Ǽ

ــقمي رصاط مس

Ć

Yâ-Sîn. [These letters are one of the miracles of the Qur'ân, and none but Allâh (Alone) knows their meanings.]

By the Qur'ân, full of wisdom (i.e. full of laws, evidences, and proofs) ,

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Truly, You (O Muhammad Sal-Allaahu 'alayhe Wa Sallam) are one of the Messengers,

On a Straight Path (i.e. on Allâh's Religion of Islâmic Monotheism) .

[36: 1to 4] The word “Ya Sin” has

been interpreted by the interpreters of the Holy Qur`an differently. Abu Muhammad Makki (Allah’s mercy be on him) has stated that it is transmitted on the

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authority of the Messenger of Allah ( صلی هللا علیہ والہ that he said, “In the (وسلمsight of Allah there are ten names of mine. The two of those names are “Ta Ha” and “Ya Sin”.

Abu `Abd al-Rahman Sulami (Allah’s mercy be on him) has transmitted on the authority of Imam Ja‘fr Sadiq (Allah’s pleasure be on him) that the word “Ya Sin” is an address of the Messenger of Allah ( صلی

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هللا علیہ والہ وسلم ) meaning “Ya Sayyid”(O Leader ) .

According to Hadrat `Abdullah bin Abbas ( رضیهللا تعالی عنہما ) this term is an address to the Messenger of Allah ( صلی هللا علیہ والہ which means: “O (وسلمPerfect Man”.

It is also stated that it is an oath and it is one of the Good Names of Allah.

Zujaj (Allah’s mercy be on him) stated that it means, “ Ya Muhammad(O Muhammad) ”[Peace and

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blessings of Allah be upon him].

Some have given the meaning of this term as the Perfect Individual and some have given the meaning of it as the Perfect Human Being.

It is narrated on the authority of Imam Muhammad bin al-Hanafiyyah (Allah’s pleasure be on him) that he said that the meaning of the term “Ya Sin” is “Ya Muhammad.”

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It is narrated on the authority of Ka`b Ahbar (Allah’s pleasure be on him) that the word “Ya Sin” is an oath. By this word Allah Almighty had two thousand years prior to the creation of the heavens and the earth had taken the oath that O Muhammad, verily you are from among the messengers and there after Allah Almighty said, “By the token of the full of wisdom Qur’an you are

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definitely from the group of the messengers”.

If it is accepted that this word is one of the Good Names of the Holy Prophet صلی هللا علیہ والہ وسلم) ) or it is admitted that it is a word of oath, in both the cases it contains the greatest respect for the Messenger of Allah ( صلی هللا علیہ والہ referred to above. The (وسلمconjunction of the second oath on it makes the oath further stressed. If this word is considered as a

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letter of call even then there is an oath after it where by the messenger ship of Hadrat Muhammad صلی هللا علیہ والہ وسلم) ) is being established and evidence is being given to the fact that he is the true Guide. As Allah Almighty has taken oath of his sacred name and his sacred Book and then said, “you are definitely from among the group of the messengers and you are one of those who convey the message of

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Allah to his servants and by your prophetic belief you are on the straight path that is a path in which there is neither any deviation nor any denial of the truth.

Naqqash (Allah’s mercy be on him) said that Allah Almighty has not taken oath in his Book in respect of the messengership of any of the Prophets except Hadrat Muhammad, the Messenger of Allah ( صلیهللا علیہ والہ وسلم ) and in it there is te greatest and the

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highest honour and respect of Messenger of Allah صلی هللا علیہ والہ وسلم) ) .

The interpretation is par excellence where by it is stated that the word Ya Sin means Ya Sayyidu. In this meaning there exists the explicite respect and honour of the Messenger of Allah (صلی هللا علیہ والہ وسلم ) as he himself said: I am the Leader of all the progeny of Adam, and I do not say it proudly.

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Allah Almighty says:

ال اقسم هبذا البلد

Ǻ وانت

حـل هبذا البلد

Ą ووالد وما

ولد Ǽ

I swear by This city (Makkah) ; And You are free (from sin, to Punish the enemies of Islâm on the Day of the conquest) In This city (Makkah) ,

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And by the begetter (i.e. Adam) and that which He begot (i.e. his progeny) ; [90: 1 to 3]

In the interpretation of this gloriuos verse it is stated that after your departure I do not take the oath of this City. This has been stated by Imam Makki (Allah’s mercy be on him). It is also stated that the word “la” is extra and the meaning is “I take the oath of this city and for you to reside in this city is

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lawful or what ever you do in this city it is lawful for you.” According to both the interpretations, the city refers to Makkah Muazzamah.

Imam Wasiti (Allah’s mercy be on him) stated that the verse means: “I remember the oath of the city to which you shall have your holy enterance and will honour it by your life and death. The said city is al-Madinah al-Munawwarah.”

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Qadi `Iyad (rahmatullahi `alayh) says that the first view is more valid (i.e. the city refers to the city of Makkah Muazzamah) as the Qur’anic Chapter [No.90] named: al-Balad is Makki with refrence to its place and time of revelation. The words following that is hillun bi haza’l-balad is testifying the first view.

Like this Ibn ‘Ata in his Tafseer while

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interpreting the words of Allah, “wa haza’l-baladi’l-amin” said that due to the stay and residence of the Messenger of Allah ( صلیهللا علیہ والہ وسلم ) Allah Almighty had made the place of his stay as a place of Peace. Thus wherever he the Messenger of Allah ( صلیهللا علیہ والہ وسلم ) stayed that place is the place of Peace as the said place has an attachment with

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the Messenger of Allah ( لہ وسلمصلی هللا علیہ وا ).

There after the Quranic verse is “wa walidinwa ma walada”. Here those commentators who have taken the meaning of the word walid as a reference to Hadrat Adam (Peace be upon him) that is due to the generality of the fatherhood of Hadrat Adam, the Abu al-bashar. Some commentators have

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stated that the words wa ma walada do, by the leave of Allah, refer to Hadrat Muhammad the Messenger of Allah ( صلیهللا علیہ والہ وسلم ) .

In this chapter (al-Balad) there is reference towards the Messenger of Allah ( صلی هللا علیہ والہ .at two places (وسلمAllah Almighty says:

امل

Ǻ ذلك الكتب ال ریب ٻ

لمتقني فیه ڔ ھدى

Ą

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1. Alif-Lâm-Mîm. [These letters are one of the miracles of the Qur'ân and none but Allâh (Alone) knows their meanings]. 2. This is the Book (the Qur'ân), whereof there is no doubt, a guidance to those who are Al-Muttaqûn [the pious and righteous persons who fear Allâh much (abstain from All kinds of sins and evil deeds which He has forbidden) and love Allâh much (perform All kinds of good

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deeds which He has ordained) ]. [2: 1 and 2]

Hadrat `Abdullah bin `Abbas (رضی هللا تعالی عنہما ) said: The letters alif, lam, mim are the oath letters by means of which Allah has taken oath. There are other statements regarding these abbreviated letters of Ibn `Abbas and others. Hadrat Sahl bin `Abdullah al-Tustari (Allah's pleasure be on him) said that the letter “alif” refers to Allah

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Almighty, the letter “lam” refers to Jibra’il (Peace be upon him) and the letter “mim” refers to Muhammad, the Messenger of Allah ( صلیهللا علیہ والہ وسلم ). Imam Samarqandi has also narrated the above statement but he has not attributed this statenment ot Hadrat Sahl bin Abdullah al-Tustari and has given its meanings that Allah Almighty has revealed this Holy Qur’an

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through Jibra’il Amin on Hadrat Muhammad, the Messenger of Allah ( صلی

والہ وسلمهللا علیہ ) in which there is no doubt.

Regarding the first meaning that it carries the meaning of oath it would mean, “This Book (i.e. the Holy Qur`an) is true in which there is no doubt.”

Regarding the second meaning it carries the superiority that Allah Almighty the Lord of Honour has combined His

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own Name with the name of His favourite. The details of which have already been given above.

Allah Almighty says:

ق ڗوالقران المجید

Ǻ

Qâf. [These letters (Qâf, etc.) are one of the miracles of the Qur'ân, and none but Allâh (Alone) knows their meanings].

[50:1]

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Ibn ‘Ata (Allah’s mercy be on him) interpreted the above Qur`anic verse as under: “By the token of the strength of the heart of my favourite Hadrat Muhammad, the Messenger of Allah ( صلیهللا علیہ والہ وسلم ), who had borne the address and observation of his Lord and due to his high state did not go out of control.” An other statement is that Qaf is one of the

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names of the Holy Qur`an. Still an other statement is that it is one of the good Names of Allah Almighty. Still further it is stated that it is the name of the mountain that has encircled the whole earth. There are many other statement in respect of the intepretion of this word. Allah Almighty says:

والنجم اذا هوى

Ǻ

By the star when it goes down, (or vanishes) .

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[53:1] Imam Ja‘far Sadiq bin

Imam Muhammad Baqir (Allah's pleasure be on them) said that the above verse refers to Hadrat Muhammad( صلی هللا علیہ وآلہ وسلم ). An other statement is that the word “al-Najm” النجم] ]refers to the sacred heart of the Messenger of Allah (صلی هللا علیہ والہ وسلم ) and the word the hawa refers to the filling of the

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sacred heart with the divine lights.

Still an other statement is that the word “hawa” [ھوی ] means the disconnection of the sacred heart from all besides Allah.

Allah Almighty says:

والفجر

Ǻ ولیال عرش

Ą

By the dawn; By the ten nights (i.e. the

first ten days of the month of Dhul-Hîjjah) .

[89:1 and 2]

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Ibn ‘Ata, in his Tafsir, under the interpretation of the above verse of Holy Qur`an stated that the word al-fajr refers to Hadrat Muhammad, the Messenger of Allah ( صلیهللا علیہ والہ وسلم ), as the fountains of the belief spring up from him.

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Section 5 Allah Almighty swears by the name of His Favourite Messenger (صلی هللا علیہ والہ وسلم) Allah Almighty says:

سم هللا الرمحن الرحمي

والض Ǻ والیل اذا سـ

Ą ما

ودعك ربك وما قىل

Ǽ الخرة خري لك االوىل و

Ćولسوف یعطیك ر

بك

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فرتىض

Ĉ یمـا امل جيدك ی

فاوى

Č ووجدك ضاال فهدى

Ċ ووجدك عاىال فاغىن

Ď فاما

مي فال تقهر الی

Ḍ واما الساىل

فال تهنر واما بنعمة ربك 10

حفدث

11

By the forenoon (after sun-rise) ; And by the night when it is still (or darkens) ;

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Your Lord (O Muhammad (Sal-Allaahu 'alayhe Wa Sallam) ) has neither forsaken You nor hated you. And indeed the Hereafter is better for You than the present (life of This world) . And Verily, Your Lord will give You (all i.e. good) so that You shall be well-pleased. Did He not find You (O Muhammad (Sal-

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Allaahu 'alayhe Wa Sallam) ) an orphan and gave You a refuge? And He found You unaware (of the Qur'ân, its legal laws, and Prophethood, etc.) and guided you? And He found You poor, and made You rich (selfsufficient with selfcontentment, etc.) ? Therefore, treat not the orphan with oppression,

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And repulse not the beggar. [93: 1-10]

There is difference of opinion as to the occasion of revelation of this chapter. One view is that the Messenger of Allah صلی هللا علیہ والہ وسلم) ) had abandoned standing in prayer during the night due to some just excuse and a person made a critical remark about it. Another view is that the revelation had stopped for a few days

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and the polytheist started uttering uncalled for words and to stop their false propaganda this chapter was revealed. Imam Qadi `Iyad (Allah’s mercy be on him) says that in this chapter Allah Almighty has made manifest the honour and respect of the Messenger of Allah (صلی هللا علیہ والہ وسلم ) in six ways.

1. Allah Almighty informed about the

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state of His favourite Messenger by saying: “Wa’l-duha, Wa’l-layli iza saja” “By the Glorious Morning Light And by the Night When it is still.–” [XCIII : 1 - 2]

That is by the Lord of the Noon and the Night or by the countenance bright like noon and by the hairs as black as night of the

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favourite messenger. By taking oath by Allah Almighty himself to create certainty shows the extreme superiority and honour and respect of the Messenger of Allah ( صلیهللا علیہ والہ وسلم ) .

2. The great office and the high esteem of the Messenger of Allah صلی هللا علیہ والہ وسلم) ) has been shown by the divine words: “Ma wadda`aka rabbuka wa ma qala”

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“The Guardian Lord Hath not forsaken thee, Nor is He displeased.” [XCIII : 3]

Another interpretation of this verse is that after having chosen you from amongst the whole creation, how can you be forsaken.

3. Allah Almighty says: “Wa la’l-akhiratu khayrun laka mina’l-ula”

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“And verily the hereafter Will be better for thee Than the present.” [XCIII : 4]

Ibn Ishaq (Allah’s mercy be on him) stated that the above glorious verse says: O Messenger of Allah صلی هللا علیہ والہ وسلم) ) ! Your station in the hereafter shall be more majestic due to the manifestation of your

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honour and respect than the worldly station. Hadrat Sahal bin `Abdullah al-Tasturi (Allah’s mercy be on him) stated that the verse means:

“As the intercession and the most praised station has been made specific for you, hence your life in the hereafter shall be better than your life in this world.” 4. Allah Almighty

says:

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“Wa la saufa yu`tika rabbuka fa tar da” “And soon will thy Guardian Lord give thee (That wherewith) thou Shalt be well-pleased.” [XCIII : 5]

This glorious verse is all exhaustive of the honours, bliss, and multiple favours. Ibn Ishaq (Allah’s mercy be on him) says that the meaning of this verse is:

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“You will be well pleased by grant of success in this world and reward in the hereafter.”

Some others have given the meaning:

“You will be well pleased by the grant of al-Shafa`ah (the Intercession) and al-Haud al-Kauthar (the Pond of Abundance) .”

Some of the family members of the Holy Prophet (Al al-Nabi) (Peace and blessing of

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Allah be upon him) narrated that there is no other verse of the Holy Qur’an making hopeful than this and the Messenger of Allah ( صلیهللا علیہ والہ وسلم ) shall not be pleased if a single person from among his ummat remaining in the Fire.

5. In this chapter, Allah Almighty has mentioned those of His favours and gifts with which the Messenger of Allah ( صلی هللا علیہ

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والہ وسلم ) was blessed. After that is the mention of the great office of and the guidance given to the creation by the Messenger of Allah صلی هللا علیہ والہ وسلم) ), as have been differently mentioned in the interpretation thereof by the Mufassirin. Further this fact is also mentioned that he had no property and was bestowed with so much

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of it that he became independent or his sacred heart was filled with contentment that made him independent. He was an orphan and his real uncle Abu Talib was made kind and affectionate to him who gave shelter and took care of him.

Another interpretation of this verse has been given as under:

“Did Allah not find you in a state that through

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you provided guidance to the one going astray, sufficiency to the needy and shelter to the orphan.”

It has become known by the interpretations that when Allah Almighty had not forsaken His favourite Messenger ( صلی هللا علیہ والہ as helpless in his (وسلمchildhood that was a period of apparently helplessness and orphanage, how it could be that he will forsake you when he has

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chosen you form among the entire creation and made you His favourite.

6. Allah Almighty directed to His favourite Messenger صلی هللا علیہ والہ وسلم) ) to express and mention the favours with which Allah Almighty has blessed him and offer thanks of the high office with which Allah Almighty has invested him by fully disseminating His

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message among the whole mankind, as Allah Almighty says: “Wa amma bi ni`mati rabbika fahaddith” “But the bounty Of thy Lord– Rehearse and proclaim.” [XCIII : 11]

The reason is that the mention of favour is also one of the many ways of offering thanks. This direction is specific for the

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Messenger of Allah ( صلیهللا علیہ والہ وسلم ) and general for his Ummah. To show the above said superiority of the Messenger of Allah ( صلیهللا علیہ والہ وسلم ), Allah Almighty also says: “By the Star When it goes down,– Your Companion is neither Astray nor being misled, Nor does he say (aught)

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Of (his own) Desire. It is no less than Inspiration sent down to him: He was taught by one Mighty in Power, Endued with Wisdom: For he appeared (In stately form) While he was in The highest part Of the horizon: Then he approached

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And came closer, And was at a distance Of but two bow-lengths Or (even) nearer; So did Allah convey The inspiration to His Servant– (Conveyed) what He (meant) To convey. The (Prophets’ mind and) heart In no way falsified That which he saw?

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Will ye then dispute With him concerning What he saw? For indeed he saw him At a second descent, Near the Lote-tree Beyond which none may pass: Near it is the Garden Of Abode. Behold, the Lote-tree Was shrouded (In mystery unspeakable!)

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(His) sight never swerved, Nor did it go wrong! For truly did he see, Of the Signs of His Lord, The Greatest! [LIII : 1 - 18]

سم هللا الرمحن الرحمي

والنجم اذا هوى

Ǻ ما ضل

صاحبمك وما غوى

Ą وما

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ینطق الهوى

Ǽ ان هو اال

و Ć علمه شدید

القوى Ĉ وى ذو مرة فاس

Čالفق اال وهو

Ċ مث د

فتدىل

Ď فاكن قاب قوسني او

ادىن

Ḍ فاو اىل عبده ما او

ما كذب الفؤاد ما راى 10

11

ى افتمرونه ما ولقد 12

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لة اخرى راه عند سدرة 13

المنهت

عندها جنة الماوى 14ى

اذ یغىش السدرة ما یغىش 15

ما زاغ البرص وما ط 16 لقد 17

راى ایت ربه الكربى

18

There is conflict among the exegesists regarding the interpretation of the Qur’anic term wa’l-Najm. One view is that it is on its apparent meaning.

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Another view is that it refers to the Holy Qur’an as it was also revealed gradually. The view of Imam Ja`far Sadiq (Allah's pleasure be on him) is that it refers to Our leader Muhammad, the Messenger of Allah ( صلیهللا علیہ والہ وسلم ) . The view of Sahl bin `Abdullah al-Tasturi (Allah's pleasure be on him) is that it refers to the heart of the chosen one

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(the Messenger of Allah صلی هللا علیہ والہ وسلم) ) ) . According to Imam Abu `Abd al-Rahman al-Sulami (Allah's pleasure be on him), in the following verses of the Holy Qur’an, the term al-Najm also refers to the Messenger of Allah (صلی هللا علیہ والہ وسلم ) : “Wa’l-sama’i wa’l-tariqi Wa ma adraka ma’l-tariqi

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Al-Najmu’l-thaqib.” “By the Sky And the Night-Visitant (Therein) ;– And what will explain to thee What the Night-Visitant is?– (It is) the Star Of piercing brightness;–” [LXXXVI : 1-3]

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سم هللا الرمحن الرحمي

والسماء والطارق

Ǻ وما

ادرىك ما الطارق

Ąالنج م

الثاقب Ǽ [86: 1-3]

The verses of the chapter of the Star (al-Najm) mention so much superiorities of the Messenger of Allah ( صلیهللا علیہ والہ وسلم ) that to state the details thereof is beyond the pen and the

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lips. Allah Almighty has taken the oath of His favourite being the Guide. Further, the oath has been taken of the fact that His favourite is free from all vain desires of the self and full of truth and honesty. Still further, it was said that whatever his favourite recited that was certainly the Divine revelation. Hadrat Jibra’il (Peace be upon him), who is mighty in power and honest and trustworthy, has brought

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the Divine Message to the Messenger of Allah ( صلیهللا علیہ والہ وسلم ) from Allah Almighty.

After mentioning the above facts, Allah Almighty has mentioned the superiority with which the Messenger of Allah صلی هللا علیہ والہ وسلم) ) was blessed by means of Ascension (Al-Mi`raj) and mentioned his reaching the Lote-tree (beyond which none may pass). The sight of the favourite has been

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appreciated with most befitting words. The perfections and signs observed by the favourite were also mentioned.

The early events of the Ascension have also been mentioned in the chapter Banu Isra’il in the holy Qur’an.

The facts unveiled to the Messenger of Allah ( صلیهللا علیہ والہ وسلم ) from al-`Alam al-Jabarut and the wonders of al-`Alam al-Malakut seen by the

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Messenger of Allah ( صلیهللا علیہ والہ وسلم ) cannot be encompassed by the pen and the lips. The intellects are helpless to their hearing and comprehending. Hence those have been mentioned by Allah Almighty allegorically, which is a proof of greatness and majesty of an affair. Allah Almighty says:

“Fa auha ila `abdihi ma auha”

“So did Allah convey

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The inspiration to His Servant–

(Conveyed) what He (meant)

To convey.”

فاو اىل عبده ما او

10

[53 : 10] Such a speech has been

named by the people of eloquence as wahyi (revelation) and isharah (signal). According to them, such a speech is the

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most eloquent and lucid in the field of comprehension. Allah Almighty says: “La qad ra’a min ayati rabbihi’l-kubra” “For truly did he see, Of the Signs of his Lord, The Greatest!”

لقد راى ایت ربه الكربى

18

[53: 18]

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In other words, such facts were revealed unto him which were beyond the comprehension of all the intellects and he saw the great signs of Divine power, regarding the comprehension of which the intellects are wonder struck. Abu al-Fadl Qadi `Iyad (Allah’s mercy be on him) says that the above verses show the fact that in the said journey by the night (asra). Allah Almighty had

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purified the heart of his favourite perfectly and made it secure and protected from all sorts of invasions and also purified the heart, the tongue and the sacred limbs as is mentioned in the following verse of the Holy Qur’an: “ma kazaba’l-fu’adu ma ra’a” “The Prophets’ mind and heart In no way falsified That which he saw.

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ما كذب الفؤاد ما راى

11

[53: 11] It is also mentioned in the Holy Qur’an: “Wa ma yantiqu `ani’l-hawa in huwa illa wahyun yuha” “Nor does he say (aught) Of (his own) Desire. It is not less than Inspiration sent down to him:

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وما ینطق الهوى

Ǽ ان هو

اال و

Ć

[53: 3 - 4] Regarding the sight of the Messenger of Allah ( صلی

الہ وسلمهللا علیہ و ), it has been mentioned in the Holy Qur’an: “Ma zagha’l-basaru wa ma tagha” “His sight never swerved, Nor did it go wrong!”

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ما زاغ البرص وما ط

17

[53 : 17] Allah Almighty also says:

fala uqsimu bil-khunnasi al-jawari’l-kunnasi wa’l-layli iza ‘as’asa wa’l-subhi iza tanaffasa innahu laqaulu rasulin karimin zi quwwatun ‘inda zi’l-‘arshi makinin muta’in thamma aminin

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wa ma sahibukum bimajnunin Wa la qad ra’a hu bil’ufuqi’l-mubinin wa ma huwa ‘ala’l-ghaybi bidanin wa ma huwa bi qauli shaytanin rajimin

س خل فال اقسم

س 15 اجلوار الك

والیل 16

اذا عسعس والصبح اذا 17

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تنفس انه لقول رسول 18

كرمي

ذي قوة عند ذي 19

العرش مكني

مطاع مث 20

امني

و21 ما صاحبمك

مبجنون

ولقد راه 22

الفق المبني

وما هو 23

الغیب بضنني

وما 24

طن رجمي هو بقول ش

25

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Go straight, or hide And the night as it dissipates And the Dawn As it breathes away The darkness; Verily this is the word Of a Most Honouirable Messenger Endued with power With rank before The Lord of the Throne. With authority there, And faithful to his trust.

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And (O people! ) Your companion is not One possessed [81: 15-25] The term La ‘uqsimu

means I take oath that this divine speech is such that has been conveyed by such a distinguished messenger who is holding a very high office in the court of Allah who has full power to carry the Divine Message fully and he remains standing at a high station waiting to

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receive the divine message and the heavenly creation is all obedient to him and he is the most trust worthy and responsible in the matter of the ( receiving and transmitting of the ) revelation .

Hadrat ‘Ali bin ‘Isa (Allah’s mercy be on him) stated that here the words rasulin karimin are as a reference to Our Leader Hadrat Muhammad, the Messenger of Allah ( صلیهللا علیہ والہ وسلم ) .Thus all

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the attributes following these words shall be a reference to him ( صلی هللاعلیہ والہ وسلم ) .

The other view is that the reference is to Hadrat Jibra’il((Peace be upon him) and all the attributes following these words shall also be a reference to the Arch Angel Jibra’il((Peace be upon him) .

There are two views regardin the meanings of the words wa la qad ra’a hu. According to one view

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he( the Messenger of Allah صلی هللا علیہ والہ وسلم) ) saw his Lord. The other view is that he (the Messenger of Allah (صلی هللا علیہ والہ وسلم ) saw Hadrat Jibra’il((Peace be upon him) in original form.

The Quranic words wa ma huwa ‘ala-l-ghaybi bi zaninin means “My favourite is not blamed in the matter of the unseen.”

Those who read dad instead of za they say it means : “ My favourite

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does not withhold any unseen knowledge and the instruction relating to divine injunctions or divine lessons.”

All the mufassirin agree that this is the attribute of the Messenger of Allah صلی هللا علیہ والہ وسلم) ). Allah Almighty says:

Nun Wa’l-Qalami wa ma yasturun ma anta bi ni’mati rabbika bi majnun

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wa inna laka la ajrin ghayra mamnun Wa innaka la ‘ala khuluqin ‘azim fasatubsiru wa yubsirun bi ayyikumul maftun inna rabbaka huwa a`lamu bi man dalla ‘an sabilihi wa huwa a’lamu bil muhtidin fa la tuti`il-mukazzibin waddu lau tudhinu fa yudhinun wa la tuti` kulla hallafin mahin

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hammazin mashsha’im bi namim manna`il li’l-khayri mu`tadin athim ‘utullim ba`da zalika zanim an kana za malin wa banin iza tutla ‘alayhi ayatuna qala asatiru’l-awwalin sanasimu hu ‘ala’l-khurtum” Nun, By the Pen And by the (Record)

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Which (men) write,__ Thou art not, By the grace of thy Lord, Mad or possessed. Nay verily for thee Is a reward unfailing. And thou standest On an exalted standard Of character. Soon will thou see And they will see, Which of you is

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Afflicted with madness. Verily it is thy Lord That knowest best. Which (among) men Hath strayed from His Path And He knoweth best Those who receive (True) Guidance. So hearken not To those who Deny (the Truth). Their desire is that

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Thou should be pliant: So would they be pliant. Heed not the type Of despicable man,– Ready with oaths. A slanderer, going about With calumnies, (Habitually) hindering (all) good Transgressing beyond bounds, Deep in sin,

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Violent (and cruel) ,– With all that, base-born,– Because he possesses Wealth and (numerous) sons. When to him are rehearsed Our Signs, “Tales of the Ancients!” He cries. Soon shall We brand

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(The beast) on the snout!

سم هللا الرمحن الرحمي ن

سطرون والقلم وما

Ǻ ما

انت بنعمة ربك مبجنون

Ą وان لك الجرا غري

مم

نون

Ǽ وانك لعىل خلق

عظمي

Ć برص فس

ویبرصون

Ĉ ىیمك

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المفتون

Č ان ربك هو

یله اعلم مبن ضل س

لمهتد وهو اعلم

Ċ فال تطع المكذبني

Ďودوا لو تده

ن فیدهنون

Ḍ وال تطع لك حالف

مهني

مهاز مشاء بنممي 10

لخري معتد اثمي 11 مناع

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عتل بعد ذلك زنمي 12

ان 13

ني اكن ذا مال وب

اذا 14

نا قال تتىل علیه ای

ا

ساطري االولني

سمه 15 س

اخلرطوم

16

[68 : 1-16] In the beginning of this

chapter, Allah Almighty has taken a great oath in respect of the pure character of the Messenger

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of Allah ( صلی هللا علیہ والہ As the disbelievers .(وسلمattributed falsehood towards him and also committed acts of contempt and injury to him, therefore, for the pleasure of the favourite, grace of speech and as a perfect kindness Allah Almighty said: “Ma anta bi ni`mati rabbika bi majnun.” “Thou art not, By the Grace of thy Lord,

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Mad or possessed.”

ما انت بنعمة ربك مبجنون

Ą

وان لك الجرا غري ممنون

Ǽ

[68 : 2-3] This speech is full of

love as an address and the highest respect as an idiomatic expression. Thereafter, Allah Almighty has mentioned those permanent favours and unending reward with which he has distinguished

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His favourite, the Messenger of Allah ( صلیهللا علیہ والہ وسلم ). Those are countless yet without any obligation. Rather further good news has been given: “Wa inna laka la ajrun ghayru mamnun.”

وان لك الجرا غري ممنون

Ǽ

“Nay, verily for thee Is a reward unfailing.” [68: 3]

Some Mufassirin while interpreting the above

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verse have said that his morals were the Holy Qur’an. The others stated that it refers to his Peaceful, secure, and straight nature. Still some others have stated that his objective is Allah, the Lord of Honour. Imam Wasity has said that the manner in which the Messenger of Allah (صلی هللا علیہ والہ وسلم ) has paid respect to the favours of Allah that manner has been praised by Allah and due to that

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great thanksgiving He blessed him with superiority over others. How it had not been so when the great morals were his nature. Glorified is He who himself is All-Kind, Beneficent, Generous and rendering the doing of good easy for His servant and inclines him towards the excellence and to adopt it, and when he adopts He appreciates him.

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All praise is to Him who has made his blessings and favours so widened and general and thereafter gave satisfaction of fulfilment of his promise which was regarding the final success of the Messenger of Allah ( صلیهللا علیہ والہ وسلم ) and the punishment of the disbelievers. Allah Almighty says: “Fasa tubsiru wa yubsirun.”

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برص ویبرص فس

ون

Ĉ

“Soon will thou see And they will see.” [LXVIII : 5]

In the above three verses, Allah Almighty has mentioned the praise of the Messenger of Allah ( صلیهللا علیہ والہ وسلم ) and the bad morals and condemnation of the enemy of the Messenger of Allah ( صلیهللا علیہ والہ وسلم ). Ten bad morals of the contemner

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have been disclosed in the chapter of The Pen (Surah al-Qalam) starting from verse 8 to 15 and his consequence has been mentioned in verse 16 with the words

“Sanasimuhu `ala’l-khurtum

س س مه اخلرطوم

16

“Soon shall We brand (The beast) on the

snout.” [LXVIII : 16]

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The help of God to the Messenger of Allah ( صلیهللا علیہ والہ وسلم ) is more important and perfect than his helping himself. The refutation of the enemy of the Messenger of Allah صلی هللا علیہ والہ وسلم) ) by Allah Almighty Himself is the most reaching and significant than the refutation of the said enemy by the Messenger of Allah (صلی هللا علیہ والہ وسلم ) himself. By it, a new and novel chapter stood added

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to the book of superiority and perfection of the Messenger of Allah ( صلیهللا علیہ والہ وسلم ), i.e., the servant has been defended by the Lord Himself.

Section 6 Kindness and Favours of Allah on His Favourite, the Messenger of Allah (صلی هللا علیہ والہ وسلم)

Expressing kindness and favours on His favourite Messenger of Allah ( صلی

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هللا علیہ والہ وسلم ), Allah Almighty says:

طه

Ǻ لنا علیك القران ما ا

ش ل

Ą

1. Ta-Ha. 2. we have not sent down

the Qur'an to Thee to be (an occasion) for Thy distress,

[20: 1 and 2] The word Ta Ha has been interpreted in many ways.

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Firstly, it is stated that it is one of the Good Names (Al-Asma’ al-Husna) of the Messenger of Allah ( صلیهللا علیہ والہ وسلم ) .

Secondly, it is stated that it is one of the Good Names of Allah Almighty.

Thirdly, it is stated that it means Ya Rajulu (O Man!) .

Fourthly, it is stated that it means Ya Insanu (O Human being!) .

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Fifthly, it is stated that it is one of the Abbreviated Letters (huruf muqatta`at), the meanings of which are known best to Allah Almighty and His Messenger ( صلی هللا علیہ والہ . (وسلم

Sixthly, it is stated by Imam Wasity (Allah’s mercy be on him) that it means Ya Tahiru (O Pure!), Ya Hadiyu (O Guide!) .

Seventhly, it is stated that it is an imperative of

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the verb wati’a and Ha is a metaphor for the earth and thus it means “Stand (in the night in the prayer) on both the legs and do not put yourself to inconvenience by standing on one leg as Allah Almighty has immediately, after the words Ta Ha has said:

“Ma anzalna `alaika’l-Qur’ana li tashqa.”

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لنا علیك القران ما ا

ش ل

Ą

We have not sent down The Qur’an to thee to be (An occasion) for thy

distress.” [XX : 2] The occasion of

revelation of these glorious verses was that the Messenger of Allah ( صلیهللا علیہ والہ وسلم ) had started awakening the whole night,

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and was putting himself to great distress during his standing in prayer in the nights.

Qadi Abu `Abdullah Muhammad bin `Abd al-Rahman and another, on the authority of al-Qadi Abu al-Walid al-Baji by his leave, and with his own chain of authorities stated that to us the hadith was narrated by Hafiz Abu Zar to whom it was narrated by Abu Muhammad Hamawi, to whom Ibrahim bin

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Khuzaym al-Shashi, to whom `Abd bin Humayd, to whom Hashim bin Qasim, to whom Ja`far bin Rabi`, to whom Anas bin Malik, who stated that when the Messenger of Allah (صلی هللا علیہ والہ وسلم ) stood in prayer, he used to stand on one leg and raised up the other leg. At that time the revelation came:

“Ta Ha, [ya`ni Ta’il-arda ya Muhammadu] ma anzalna `alayka’l-Qur’ana li tashqa.”

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“Ta Ha, i.e., [O Muhammad (Peace and blessings of Allah be upon thee) !] Honour the earth by standing on it on both legs. We have not revealed the Holy Qur’an to thee to be an occasion for thy distress.”

In the above glorious verse, the honour and good dealing expressed by Allah Almighty is manifest and nothing has been kept hidden in this behalf.

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If we take the word Ta Ha as one of the Good Names of the Messenger of Allah ( مصلی هللا علیہ والہ وسل ), as has also been stated by some of the Mufassirin (exegesists) or we count it as a word of oath, even then it is a matter of honour and respect. Similar respect has been demonstrated in the following verse of the Holy Qur’an:

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خع نفس فلعلك

ك

منوا هبذا رمه ان مل ا

احلدیث اسفا

Č

6. Thou wouldst only, perchance, fret Thyself to death, after them, In grief, if They believe not In This Message. [18:6] Similar is in the following verse:

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خع نف لعلك

ا سك اال یكو

مؤمنني

Ǽ

3. it may be Thou frettest Thy soul with grief, that They do not become believers. [26:3] Regarding the disbelievers the Divine Revelation came as under:

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شا نزنل علهيم ان

السماء ایة ف

ظلت اعناقهم لها

خضعني

Ć

4. if (such) were Our will, we could send down to them from the sky a Sign, to which They would bend their necks In humility. [26:4]

Regarding the same satisfaction Allah Almighty says :

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فاصدع مبا تؤمر و

اعرض

كني الم

رش

ا كفینك 94

المسهتزء

الذ جيعلون 95

مع هللا الـها اخر فسوف

یعلمون

ولقد نعلم انك 96

یضیق صدرك مبا یقولون

ح حبمد ربك وكن 97 فس

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السجد واعبد ربك 98

تیك الیقني

99

94. Therefore Expound openly what Thou art commanded, and turn away from those who join false gods with Allah. 95. for sufficient are we unto Thee against those who scoff,- 96. those who adopt, with Allah, another god: but soon will They come to know.

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97. we do indeed know How Thy heart is distressed at what They say. 98. but celebrate the praises of Thy Lord, and be of those who prostrate themselves In adoration. 99. and serve Thy Lord until there come unto Thee the Hour that is Certain. [15:94 to 99] Like wise Allah Almighty says

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سل ولقد اسهتزي

لذ خسروا قبلك حفاق

سهتزءون ا به مهنم ما اك

10

10. Mocked were (many) apostles before thee; but their scoffers were hemmed In by the thing that They mocked. [6:10] Imam Makki (Allah’s mercy be on him) stated that by giving such solace satisfaction to the

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Messenger of Allah ( صلیهللا علیہ والہ وسلم ) the burden that was continuously falling on his sacred heart was lightened and it was also made manifest that the way those people were following due to their malice and caprice will result in bringing their condemnation as the people of their category in the past were condemned. Allah Almighty also says:

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ك فقد كذبت وان یكذ

جع رسل قبلك و اىل هللا

االمور Ć

4. and if They reject thee, so were apostles rejected before thee: to Allah back for decision all affairs. [35:4] Allah Almighty also says:

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كذلك ما اىت الذ قبلهم

رسول اال قالوا ساحر او

جمنون

52

52. Similarly, no apostle came to the Peoples before them, but They said (of him) In like manner, "A sorcerer, or one possessed"! [51:52] In the above verse the Allah Almighty has mentioned the bitter replies

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and uncalled for response of the past people who had misbehaved with their Prophets (Peace be on all of them). Therefore, the misbehaviour of the disbelievers of Makkah with the Messenger of Allah (صلی هللا علیہ والہ وسلم ) was not a new thing. Thereafter in order to please the heart of the Messenger of Allah ( صلیهللا علیہ والہ وسلم ) he is being directed:

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فتول عهنم مفا انت مبلوم

54 ڭ

54. so turn away from them: not Thine is the blame. [51:54] That is O Prophet of Allah! you should turn away your face from the disbelievers. As you have not committed any inefficiency in the matter of conveying the Message of Allah which was your function and duty, you are perfectly blameless.

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Allah Almighty also says:

واصرب حلمك ربك فانك

ــح حبمد ربك نا وس عی

حني تـقوم

48

48. Now await In patience the command of Thy Lord: for Verily Thou art In Our eyes: and celebrate the praises of Thy Lord the while Thou standest forth, [52:48]

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That is O My Favourite Prophet! Observe patience over the afflictions of the disbelievers. Our mercy is ever attentive towards you and our protection is sufficient for you. There are many other verses in which Allah Almighty has given such satisfaction to the Messenger of Allah ( صلیهللا علیہ والہ وسلم ). Section 7 The Ranks of the Messenger of Allah

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as (صلی هللا علیہ والہ وسلم)compared to the other Prophets (Peace be on all of them) In this section those verses of the Holy Qur’an will be reproduced that tell that the rank and status of the Messenger of Allah ( صلیهللا علیہ والہ وسلم ) is at the climax as compared to all other Prophets (Peace be on all of them) . Allah Almighty says

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واذ اخذ هللا می

ني لما ثاق الن

تمك كتب وحمكة مث ات

جاءمك رسول مصدق لما

معمك لتؤمنن به ولتنرصنه

قال ءاقررمت واخذمت

ذلمك ارصي قالوا اقرر قال

فاشهد

وا وا معمك

الشهد 81

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81. Behold! Allah took the Covenant of the prophets, saying: "I give you a Book and Wisdom; then comes to you an apostle, confirming what is with you; do ye believe In Him and render Him help." Allah said: "Do ye agree, and take This My Covenant As binding on you?" They said: "We agree." He said: "Then bear witness, and I am with

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you among the witnesses." [3:81] Imam Abu al-Hasan

Qabisi (Allah’s mercy be on him) stated that that great superiority with which the Messenger of Allah (صلی هللا علیہ والہ وسلم ) was blessed was such with which no other Prophet was blessed. This fact has been stated in the above verse.

According to some exegesists Allah Almighty

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had taken promise from Hadrat Jibra`il (Peace be upon him) that as and when he will take the revelation to any Prophet he shall mention the last Messenger of Allah ( صلیهللا علیہ والہ وسلم ) before him and after disclosing the superiorities and perfections of the last Messenger of Allah ( صلیهللا علیہ والہ وسلم ) should take a promise that if he finds the period of Ahmad Mujtaba Muhammad

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Mustafa ( صلی هللا علیہ والہ he shall have to ,(وسلمbelieve in him.

According to some other exegesists a covenant was also taken from all the Prophets (Peace be on all of them) that they shall narrate the attributes of the last Messenger of Allah صلی هللا علیہ والہ وسلم) ) before their respective people and get a covenant from them that they shall further tell to those people who come after them the superiorities

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of the Messenger of Allah صلی هللا علیہ والہ وسلم) ) and shall continue reciting his name in their sermons.

The addressee of the address “Thumma Ja ‘akum Rasulun” were the People of the Book who were present during the sacred period of the Messenger of Allah ( صلی

یہ والہ وسلمهللا عل ) . Hadrat Ali (Allah’s

pleasure be on him) said that Allah Almighty had taken the covenant from all

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the Prophets from Hadrat Adam to Hadrat `Isa (  لي that if they find the (السالمlast Messenger of Allah صلی هللا علیہ والہ وسلم) ) they shall have to believe in him and they shall have to accord all sorts of help to him and they shall have to take the covenant of doing so even from their own respective people.

Imam Sudi and Hadrat Qitadah (Allah’s pleasure be on them) have also

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narrated a similar narration that in the above glorious verse many superiorities of the Messenger of Allah صلی هللا علیہ والہ وسلم) ) have been stated. One such superiority has been stated in the Holy Qur’an in the following words:

واذ اخذ النـبني

می ح ثاقهم ومنك و

ىس ا همي وموىس وع وا

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مرمي واخذ مهنم میثاقا

غلیظا

Ċ

And (remember) when we took from the Prophets their covenant, and from You (O Muhammad Sal-Allaahu 'alayhe Wa Sallam), and from Nûh (Noah), Ibrâhim (Abraham), Mûsa (Moses), and 'Iesa (Jesus), son of Maryam (Mary). we took from them a strong Covenant.

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[33:7] At an other place in the Holy Qur’an, Allah Almighty says:

ا اوحینا الیك اوحینا ايل

ح والنـبني بعده

همي وامسعیل واوحینا ايل ا

اط واحسق ویعقوب واالس

س ب و ىس وا وع

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نا داود وهرون وسلیمن وات

را ز ١٦٣

Verily, we have inspired You (O Muhammad ) as we inspired Nûh (Noah) and the Prophets after him; we (also) inspired Ibrâhim (Abraham), Ismâ'il (Ishmael), Ishâque (Isaac), Ya'qûb (Jacob), and Al­Asbât [the twelve sons of Ya'qûb (Jacob) ], 'Iesa (Jesus), Ayub (Job), Yûnus (Jonah), Hârûn (Aaron),

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and Sulaimân (Solomon), and to Dawûd (David) we gave the Zabûr (Psalms) . [4:163] Hadrat `Umar bin al-Khattab (رضی هللا تعالی عنہ ) narrated that once the Messenger of Allah ( صلیهللا علیہ والہ وسلم ) was weeping and he submitted: “O Messenger of Allah! may my parents be sacrificed for thee, what is the cause of weeping while your rank in the sight of Allah Almighty is that he

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sent you after all the Prophets (`alayhimussalatu wassalam) but your mention (zikr) has been given precedence as Allah Almighty says:

واذ اخذ النـبني

ح میثاقهم ومنك و

ىس ا همي وموىس وع وا

مرمي واخذ مهنم میثاقا

غلیظا

Ċ

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And (remember) when we took from the Prophets their covenant, and from You (O Muhammad Sal-Allaahu 'alayhe Wa Sallam), and from Nûh (Noah), Ibrâhim (Abraham), Mûsa (Moses), and 'Iesa (Jesus), son of Maryam (Mary). we took from them a strong Covenant. [33:7]. The superiority of

Hadrat Muhammad, the

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last Messenger of Allah ( صلی هللا علیہ وآلہ وسلم ) in the sight of Allah is such that its demonstration on the Day of Judgment will be seen by all. The Holy Qur’an says:

م تقلب وجوههم يف النار

نا اطعنا هللا یقولون یلی

واطعنا الر سوال

66

On the Day when their faces (Unbeleivers faces) will be turned

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over in the Fire, they will say: "Oh, would that we (the unbeleivers) had obeyed Allâh and obeyed [Hadrat Muhammad ( صلی هللا علیہ وآلہ وسلم ) ] the Messenger (of Allah) . [33:66]

Hadrat Qatadah (Allah's pleasure be on him) stated that the Messenger of Allah (صلی هللا علیہ والہ وسلم ) said :

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“I am the first in the matter of creation and the last among the Prophets.” This is the reason that in the above verse he has been mentioned even before Hadrat Nuh (Peace be upon him). Imam Samarqandi (Allah’s mercy be on him) stated that the superiority of our Prophet ( صلی هللا علیہ وآلہ وسلم ) over all the other Prophets (`alayhimussalatu wassalam) is established. It is for this reason that

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despite being the last Prophet ( صلی هللا علیہ وآلہ وسلم ) he has been mentioned first of all. This covenant (Mithaq/میثاق) of Prophets was obtained by Allah Almighty after bringing out all the Prophets from the Hadrat Adam like ants. Regarding the superiority of the Messenger of Allah صلی هللا علیہ والہ وسلم) ) Allah Almighty says :

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تلك الرسل فضلنا بعضھم

بعض منھم لكم هللا

نا ورفع بعضھم درجت وات

ىس ا ع

ت مرمي البی

وح القدس ولو وایدنه

شاء هللا ما اقتتل الذ

بعدھم بعد ما جاءتھم

ت ولكن اختلفوا مفنھم البی

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ا ومنھم كفر ولو

شاء هللا

ما اقتتلوا ولكن هللا

ید یفعل ما

٢٥٣

Those Messengers! We preferred some to others; to some of them Allâh spoke (directly) ; others He raised to degrees (of honour) ; and to 'Iesa (Jesus), the son of Maryam (Mary), we gave clear proofs and evidences, and supported Him with Rûh-ul-Qudus

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[Jibrael (Gabriel) ]. if Allâh had willed, succeeding generations would not have fought against each other, after clear Verses of Allâh had come to them, but they differed - some of them believed and others disbelieved. If Allâh had willed, they would not have fought against one another, but Allâh does what He likes. [2:253]

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The exegesists say that the word “b`adu” occurring in the verse “ wa raf `ana ba`du hum darajatin” refers to the being of the Messenger of Allah ( صلیهللا علیہ والہ وسلم ) as it is only he (صلی هللا علیہ وآلہ وسلم ) among the entire group of the Prophets (`alayhimussalatu wassalam) who has been sent as a Prophet towards all the mankind and the ghanimat has made lawful only for him and many

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miracles appeared at his hand and there is not a single superiority and honour that was bestowed upon other Prophets which was not bestowed upon him. According to some Mufassirin another superiority that has been bestowed upon him in the above glorious verse is that the other prophets have been mentioned with their names while he has been addressed with the titles:

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“ Ya ayyuhannabiyyu” یا ایھاالنبی “Ya ayyuharrasulu” یا ایھا الرسول In the following verse another attribute is mentioned as under:

همي عته ال وان ش

83

And, Verily, among those who followed his [Nûh's (Noah) ] Way (Islâmic Monotheism) was Ibrâhim (Abraham) . [37:83]

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Imam Samarqandi ( رحمۃ هللا has narrated on the (علیہauthority of Imam Kalbi ( حمۃ هللا علیہر ) that in the above glorious verse the pronoun “hi” refers to the Messenger of Allah ( صلیهللا علیہ والہ وسلم ) and in this sense the translation will be that “Hadrat Ibrahim was also on the (علیہ السالم)religion of [Hadrat Muhammad ( صلی هللا علیہ وآلہ وسلم ) ] the Messenger of Allah.”

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Qara` has allowed it and Imam Makki has stated it from him.

According to some Mufassirin the pronoun “hi” refers to Hadrat Nuh .(علیہ السالم)

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Section 8 The Holy Prophet ( صلی is the (هللا علیہ والہ وسلمRepeller of the trials and he is shower of mercy

Allah Almighty says:

وما اكن هللا لیعذهبم وانت

فهيم وما اكن هللا معذهبم

غفرون س ومه 33

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And Allâh would not punish them while you (O [Hadrat Muhammad ( صلی هللا علیہ وآلہ وسلم ) ] are amongst them, nor will He punish them while they seek (Allâh's) Forgiveness. [8:33] When the Holy Prophet صلی هللا علیہ والہ وسلم) ) emigrated from Makkah al-Mukarramah and some believers remained behind Allah Almighty revealed the verse [8:33] to give

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satisfaction of heart to them. The following verse of the Holy Qur’an is also like the same

مه الذ كفروا وصدومك

المسجد احلرام والهدي

معكوفا ان یبلغ حمل

ه ولوال

ساء رجال مؤمنون و

مؤمنت مل تعلمومه ان

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تـــطــــومه فتصیبمك مهنم

معرة بغري علم لیدخل هللا يف

یلوا شاء لو رمحته

لعذبنا الذ

كفروا مهنم

عذا الـــ

25

They are the ones who disbelieved (in the Oneness of Allâh Islâmic Monotheism), and hindered You from Al­Masjid­al­Harâm (the

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sacred mosque of Makkah) and the sacrificial animals, detained from reaching their place of sacrifice. had there not been believing men and believing women whom You did not know, that You may kill them, and on whose account a sin would have been committed by You without (your) knowledge, that Allâh might bring into his Mercy whom He will, if they (the believers and the disbelievers) should have

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been apart, We verily had punished those of them who disbelieved, with painful torment. [48:25] When all the believers emigrated from Makkah al-Mukarramah Allah Almighty revealed the following verse of the Holy Qur’an:

وما لهم اال یعذهبم هللا ومه

یصدون المسجد احلرام

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ا اولیاءه ان اولیاؤه وما اك

اال المتقون ولكن اكرثمه ال

یعلمون

34

And why should not Allâh Punish them while they stop (men) from Al-Masjid-al-Harâm, and they are not its guardians? none can be its guardian except Al-Muttaqûn (the pious - see V.2:2), but Most of them know not. [8:34]

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The above verse shows the great esteem and blessing of the Holy Prophet ( صلی هللا علیہ والہ and from it this fact (وسلمhas become clear that Allah Almighty had made the very existence of the Holy Prophet ( صلی هللا علیہوالہ وسلم ) the repeller of punishment for the disbelievers and when Holy Prophet ( صلی هللا علیہ

لہ وسلموا ) migrated from Makkah al-Mukarramah Allah Almighty did not

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send punishment upon the disbelievers due to the blessings of the believers but when the companions of the Holy Prophet صلی هللا علیہ والہ وسلم) ) had all left Makkah al-Mukarramah then the punishment was sent upon the disbelievers and the Muslims were made to prevail upon them and the sword was made the decider among them and the Muslims were made to become the owner of their

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lands, houses and properties. There is another statement explaining this verse as Qadi Shahid Abu `Ali (Allah’s mercy be on him) has transmitted a hadith on our authority. He says, “To us narrated Abu’l-Fadl bin Khayrun and Abu’l-Husayn al-Sayrafi, they both from Abu Ya`la bin Hurrah who from Abu `Ali Sijji who from Muhammad bin Mahbub Maruzi who from

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Hafiz Abu `Isa who from Sufyan bin Waki` who from Ibn Numayr who from Isma`il bin Ibrahim bin Muhajir who from `Ubbad bin Yusuf who from Abu Bardah Ibn Abi Musa who from his father who said the Messenger of Allah ( صل ی هللا علیہ وآلہ وسلم ) said, “Allah, the Most High, has sent two verses which are the verses of asylum. They are:

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قل امنوا به او ال تؤمنوا ان

ا العلم قبله الذ او

اذا یتىل علهيم خيرون

الذقان جسدا

١٠٧ }السجدە{

Say (O Muhammad ( صلیهللا علیہ والہ وسلم ) to them) : "Believe in it (the holy Qur'ân) or do not believe (in it). Verily! Those who were given knowledge before it (the Jews and the Christians like 'Abdullâh

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bin Salâm and Salmân Al-Farisî), when it is recited to them, fall down on their faces in humble prostration." [17:107]

The Holy Prophet ( صلی هللاعلیہ والہ وسلم ) said, “I am an Asylum (aman/امان) for my companions”. Some muhaddithin say that the words are, “I am an Asylum for my companions from conflicts and trials.”

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Men of knowledge state that the Holy Prophet ( صلیهللا علیہ والہ وسلم ) is a great Asylum. After his departure his foot prints, that is, the Sunnah of the Messenger of Allah ( صلیهللا علیہ والہ وسلم ) is the guarantor of the reformation of the world. Any deviation from his Sunnah and Uswah Hasanah (the best model) is nothing but to invite the mischiefs.

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The following glorious verse of the Holy Qur’an also expresses the greatness of the Holy Prophet ( ی هللا علیہ والہ صل : (وسلم

ان هللا وملىكته یصلون

هيا الذ امنوا صلوا النىب

سلــ علیه وسلموا

56

Certainly, Allâh and His angels send Salât (Graces, Honours, blessings, Mercy, favours) on the Holy

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Prophet [Hadrat Muhammad ( صلی هللا علیہ وآلہ وسلم ) ]. O You who believe! Send Your Salât on him, and invoke peace upon him in the most respectful manner. [33:56] In the above glorious verse Allah Almighty has expressed the special superiority of His favourite صلی هللا علیہ وآلہ وسلم) ) by mentioning His own sending of blessings and His angels sending of

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blessing on the Holy Prophet ( صلی هللا علیہ وآلہ وسلم ) and has given an absolute command to all His servants (the believers) to send Peace and blessing upon him. Abu Bakr bin Faurak (Allah’s mercy be on him) has stated on the authority of some men of knowledge that in response to the saying of the Holy Prophet صلی هللا علیہ وآلہ وسلم) ) “The coolness of my eyes has been kept in the prayer”,

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Allah and His angels are sending Peace and blessings on the Holy Prophet ( صلی هللا علیہ والہ And the same is the .(وسلمcommand to the ’Ummah Muhammadiyyah that they should continue praying Allah Almighty to send his Peace and blessings on him. The salat of the angels and our salat is a sort of prayer while the salat of Allah is to send His special mercy on His favourite [Hadrat Muhammad ( صلی

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هللا علیہ وآلہ وسلم ) ]. Some scholars are of the view that the word “Yusalluna” refers to “Yubarikuna” (but it does not seem a valid view as the Holy Prophet صلی هللا علیہ والہ وسلم) ) while teaching the words of Salat has differentiated between the word Salat and Barkat. We shall state the commandment regarding sending of Salat and Salam at another place [Insha Allah].

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Some mutakallimin while explaining the abbreviated letters “Kaf, Ha, Ya, `Ayn, Sad” have stated that here,

the letter Kaf is for Kifayat (Sufficing) as Allah Almighty has says:

س هللا ال

باكف عبده

لذ دونه وخيوفونك

و یضلل هللا مفا له هاد

36

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36. Is not Allâh Sufficient for his servant? Yet they try to frighten you with those (whom they worship) besides him! And whom Allâh sends astray, for him there will be no guide. [39:36].

The letter Ha refers to Hidayat (Guidance) as Allah Almighty says:

لیغفر لك هللا ما تقدم

خر ویمت نعمته ذنبك وما

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علیك وهيدیك رصاطا

ـق مس

Ą

That Allâh may forgive for your sake [O Hadrat Muhammad ( صلی هللا علیہ وآلہ وسلم ) ] sins of the past and the future (followers of you in your ’Ummah), and complete his Favour on you, and guide you on the Straight path; [48:2]

The letter Ya refers to the Stress (ta`kid)

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as Allah Almighty says:

یدوا ان خيدعوك فان وان

ك هللا هو الذي ایدك حس

لمؤمنني بنرصه و

62

And if they intend to deceive you, Then Verily, Allâh is All-Sufficient for you. He it is who has supported you [Hadrat Muhammad ( صلی هللا علیہ وآلہ وسلم ) ] with His help and with the believers.

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[8:62] The letter Ayn refers to

`Ismat (protection) as Allah Almighty says:

یھا الرسول بلــغ م

ل ا ا

الیك ربك وان مل تفعل

مفا بلغت رسالته وهللا

یعصمك الناس ان هللا ال

هيدي القوم الكفر

67

O Messenger (Muhammad صلی هللا علیہ والہ وسلم) ) ) !

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Proclaim (the Message) which has been sent down to You from Your Lord. And if You do not, Then You have not conveyed his Message. Allâh will protect You from mankind. Verily, Allâh guides not the people who disbelieve. [5:67]

The letter Sad refers to the Salat (prayer) as Allah Almighty says:

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ان هللا وملىكته یصلون

هيا الذ امنوا صلوا النىب

سلــ علیه وسلموا

56

Certainly, Allâh and His angels send Salât (Graces, Honours, blessings, Mercy, favours) on the Holy Prophet [Hadrat Muhammad ( صلی هللا علیہ وآلہ وسلم ) ]. O You who believe! Send Your Salât on him, and invoke peace

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upon him in the most respectful manner. [33:56]

The following verse of the Holy Qur’an is also to show the attributes of the Holy Prophet ( صلی هللا علیہوالہ وسلم ) :

ان تتو اىل هللا فقد صغت

قلوبمكا وان تظهرا علیه فان

هللا هو مولىه وجربیل وصاحل

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المؤمنني والملىكة بعد ذلك

ظهري

Ć

If You two (wives of the Prophet Sal-Allaahu 'alayhe Wa Sallam, namely 'Aishah and Hafsah) turn in repentance to Allâh, (it will be better for you), your hearts are indeed so inclined (to oppose what the Prophet Sal-Allaahu 'alayhe Wa Sallam likes), but if you help one another against him [Hadrat

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Muhammad ( صلی هللا علیہ وآلہ وسلم ) ], Then verily, Allâh is his Maula (Lord, or master, or Protector, etc.), and Jibrael (Gabriel), and the righteous among the believers, and furthermore, the angels are his helpers. [66:4] The word Maula /مولی refers to wali /ولی and according to some men of knowledge the words Salihul-mu’minin/ و صلحمنین المو refer to the

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prophets (Peace be on all of them) and according to others they refer to the angels. Some other says that they refer to Hadrat Abu Bakr and Hadrat `Umar (Allah’s pleasure be on both of them). Some says that here the reference is to Hadrat `Ali (Allah’s pleasure be on him). Some are of the view that here the reference is absolute to all the believers as is apparent from the

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generality of the words used. Section 9 The Station of Holy Prophet ( صلی هللا علیہ والہ as mentioned in (وسلمthe Chapter of Victory in the Holy Qur’an Allah Almighty has expressed the greatness of the Holy Prophet ( صلی هللا

سلمعلیہ والہ و ) in the following words:

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سم هللا الرمحن الرحمي ا

نا فتحنا لك فتحا مب

Ǻ لیغفر

لك هللا ما تقدم ذنبك

خر ویمت نعمته علیك وما

ـق وهيدیك رصاطا مس

Ąو ا ینرصك هللا نــرصا عز

Ǽ ل السكینة يف هو الذي ا

قلوب المؤمنني لزيدادوا

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اميا مع امياهنم و جنود

السموت واالرض واكن هللا

علــ حكـ

Ćلیدخل

المؤمنني والمؤمنت جنت

جتري حتهتا االهنر خلد

اهتم فهيا ویكفر عهنم س

واكن ذلك عند هللا فوزا عظ

Ĉ ویعذب المنفقني

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كني والمنفقت والم

رش

والم

رش

كت الظانني ظن

رة السوء السوء علهيم دا

وغضب هللا علهيم ولعهنم

واعد لهم جهمن وساءت

مصريا

Č و جنود السموت

ا واالرض واكن هللا عز

حك

Ċ ا ارسلنك شاهدا

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ا رشا ونذ وم

Ď لتؤمنوا

ورسوله وتعزروه

سـبحوه بكرة قروه و و

واصیال

Ḍ ان الذ یبایعونك

امنا یبایعون هللا ید هللا

فوق

ایدهيم مفن نكث فامنا

ینكث نفسه و اوىف مبا

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ؤتیه اجرا عهد علیه هللا فس

عظ

10

(O Esteemed Beloved ( صلیهللا علیہ والہ وسلم ) ! Surely, We decided for You a bright victory. So that Allâh may forgive, for Your sake, all the earlier and later sins (of all those people) of Your’Ummah (community52 who 52 Shaykh-ul-Islam Dr. Muhammad Tahir-ul-Qadri in his English translation of the Holy Qur’an titled as `Irfanul Qur’an, at pp. 867-868, in the marginal note has given a very useful research on

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struggled, fought and the subject which is reproduced at verbatim for the benefitof the readers: “ The co-related noun is inhernt andhas been hidden here. The intention is ma taqaddama min dhannbi ummatika wa ma ta-akhkhrar. It is because the following subject relates to glad tidigs of sending down tranquility, admission to Paradie and forgiveness of sins. If verse No. 1 to 5 are studied together, the meaning will become self evident. The leading exegetes have elucidated it under verse 55 of Surah al-Mu’min: in lidhanbi ka the corealted noun is Umma which is omitted. On this basis, therefore, wa-staghfir li dhanbik denotes the sins committed by the Ummah (Community). The leading scholars Imam Nasafi, Imam Qurtubi and Allamah Shawkani have drawn the same meaning; cf. references:

1. wastaghfir lidhanbik ay li dhanbi ’Ummatik. i.e., seek forgiveness for the sins of your ’Ummah(Community). Nasafi, Madarik at-Tanzil wa Haqa’iq al-“Ta’wil/تأویل” 4:359

2. wastaghfir lidhanbik qil: li dhanb ’Ummatik hudhifa al-mudaf [مضاف] wa uqima al-mudaf [مضاف] ilayh maqamahu. It is stated that wastaghfir lidhanbik implies the sins of ’Ummah (Community). The correlated noun has been omitted in the given phrase and is represented by the noun it is correlated to. [Qurtubi, al-Jami` al-Ahkam al-Qur’an, 15:324].

3. wa qil li dhanbik li dhanbi ’ummatik fi haqqik. This is also expositioned that li dhanbik means: seek forgiveness for the misdeeds committed by ’Ummah (Community) pertaining to what is your due.[Ibn Hayyan Undlasi, al-Bahr al-Muhit, 7:471].

4. wastaghfir lidhanbik qil al-murad dhanb Ummatik fa huwa `ala hadhfi al-Mudhaf states that it implies the sins of ’Umm (Community) and this interpretation is based on omission of the co-relatd noun.[`Allamah Shawkani, Fath al-Qadir, 4: 497]

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sacrificed by your command), and (this way) may complete his blessings on you (outwardly and inwardly) in the form of Islam’s victory and forgiveness for your ’Ummah (Community), and may keep your ’Ummah) firm-footed on the straight path through your mediation) . 3. And so that Allâh may gratn you most honourable help and support.

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4. He is the One who sent down As-Sakinah (calmness and tranquillity) into the hearts of the believers, so that their faith gets increased with more faith (and the faith learnt- the kowledgeof certitude changes into faith seen-the eye of certitude) And all the armies of the hevens and the earth belong to Alla alone. And Allâh is All-Knowing, Most Wise. 5.All thse favours are put together) so that He may

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admit the believing men and the believing women to the Gardens with streams flowing under them.They will live in them forever. And (moreover) He may remove from them their evil actions (as He has forgiven them their mistakes). And this is a great success of the believers in the sight of Allah. 6. And so that He may punish the Munâfiqûn

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(hypocrites), men and women, and also the Mushrikûn men and women, who entertain evil assumptions about Allâh. For them is (predestined) an evil trun of fortune and Allâh has afflicted them with His wrath, has cursed them and has prepared for them Hell. And that is a very evil resting place. 7. And all armies of the heavens and the earth belong to Allah alone. And

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Allâh is All-Mighty, Most Wise. 8. Indeed We have sent You [O Muhammad ( صلیهللا علیہ والہ وسلم ) as an eye witness of the actions and state of affairs of Ummat (community) ], to bear testimony on the Day of Reckoning) ansd as bearer of good news as as a warner. 9. So that (O people,) you may believe in Allâh and his Messenger ( صلی هللا علیہوالہ وسلم ), and may help his

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Din (Religion) and revere and venetrate him heart and soul, and with tht glorify Allah moring and evening. 10. O Beleoved ( صلی هللاعلیہ والہ وسلم ) ! Indeed those who pledge allegiance to You (O Muhammad ( صلیهللا علیہ والہ وسلم ) in fact pledge allegiance to Allâh alone. Allah’s Hand is over their hands (in the form of your hand). Then whosoever breaks his pledge, breaks it Only to

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his own harm, and Who fulfills what He has promised to Allâh, He will bless Him with immense reward. [48:1-10]

In these verses the Holy Prophet ( صلی هللا علیہ والہ has been praised and (وسلمhis rank has been shown so high that it is beyond description by human pen. Here Allah Almighty has began the appreciation of such of his attributes that were kept preserve since

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eternity that is the manifestation, dominance over the enemies, the high rank of Kalimah and Shari`at and such a forgiven being from whom there shall be no accountability of any past or future affair. Some men of knowledge are of the view that the word Maghfirat refers to what he did and what he even did not all are forgiven. Imam Makki (Allah’s mercy be on him) said, “This

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promise is to show excellence (Ihsan) for which maghfirat has been made a means. As against others what ever is granted by Him is all Ihsan and act of bestowing honour after honour.

Thereafter the divine words are Wa yutimmu Ni`matahu `alayka (and he will complete his favour on you). It is the expression of that honour whereby the stiff necks of the polytheists were bowed

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down before His favourite. Some men of knowledge are of the view that here the reference is to the victory of Makkah al-Mukarramah and Ta`if. Some others are of the view that the reference is to the raising of the remembrance of the Holy Prophet ( صلی هللا علیہ والہ and to bless him with (وسلمhelp and forgiveness.

Thereafter the divine words are “Inna arsalna ka shahidan wa mubashshiran

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wa nazira” (Verily, we sent thee as a witness, a giver of glad-tiding and a warner). Here the various excellent qualities and peculiarities of the Holy Prophet ( صلیهللا علیہ والہ وسلم ) have been described. Thereafter the divine words, “Tu`azziruhu wa tu’aqqiruhu” give the command to pay the maximum respect and reverence to the Holy Prophet ( صلی هللا علیہ والہ Some mufassirin .(وسلمhave read the word

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tu`azziruhu as tu`azzizuhu which means give him the maximum honour. It is crystal clear that this station was with the Holy Prophet صلی هللا علیہ والہ وسلم) ). In the divine word “tusabbihuhu” the pronoun “hu” refers to Allah Almighty.

Hadrat Ibn `Ata ( رحمۃ هللا says that many (علیہfavours have been mentioned in this verse with which Allah Almighty has blessed his favourite

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Prophet صلی هللا علیہ والہ وسلم) ). In other words there is good news of clear victory which is the symbol of the acceptance of the prayer. There is glad tiding of forgiveness which is the symbol of love. There is happy news of completion of favour which is symbol of the most special of all special offices. There is reference to his being the flag bearer of guidance which is the symbol of

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friendship. There is promise of forgiveness, which is a symbol of purity from all signs and climax of rank. By reference to completion of favour it is being expressed that he has been raised to the highest rank and by means of guidance he has been called to the observance of the Grace of Allah. (mushahidah jamal).

Regarding the promise of Allah of completion of favour Hadrat Imam Ja`far

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Sadiq bin Imam Muhammad Baqir (Allah’s pleasure be on both of them) has said, “Allah, the Most High, made the last Prophet Sayyiduna Muhammad, the Messenger of Allah ( صلیهللا علیہ والہ وسلم ) as His favorite and took the oath of his life span and abrogated the previous shara’i` and raised him to the highest station and protected him perfectly during Ascension so much

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so that he did not turn his eye towards anything else nor his vision exceeded the limit. Allah Almighty sent him as a prophet towards the white as well as the black that is towards all human beings. Allah Almighty made the war booty lawful for him. Allah Almighty made him an intercessor and permitted to intercede and authorized to intercede for the sinful. Allah Almighty made him the chief of all the progeny

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of Adam (Peace be upon him) and Allah Almighty joined his remembrance with His own remembrance as well as joined his pleasure with His own pleasure and declared his being as an essential element of Tauhid.

In this connection, Allah Almighty says:

Innallazina yubayi`unaka innama yubayi`unallaha

“Verily, those who take oath of allegiance with

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you do, in fact, take oath of allegiance with Allah.”

And Allah Almighty further says: Yadullahi fauqa ’aydihim. “Allah’s hand is above their hands.” Here, according to some mufassirin, the reference is to the divine power and according to some others, the reference is to the reward and according to

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still others, the reference is to the excellence (ihsan) and according to still more others, the reference is to the covenant. It is as an isti`arah and tajnis kalam. The objective is to strengthen the covenant of allegiance and to express the height of the office of the one who takes oath of allegiance. The same subject has been mentioned in the following verse:

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فلم تقتلومه ولكن هللا

قتلهم وما رمیت اذ رمیت

ولكن هللا رىم ولیبيل

المؤمنني منه بالء حسـنا ان

هللا مسیع عل

مي

17

You killed them not, but Allâh killed them. And You [Hadrat Muhammad صلی هللا علیہ وآلہ وسلم) ) ] threw not when you did throw but Allâh threw, that

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He might test the believers by a fair trial from Him. Verily, Allâh is All-Hearer, All-Knower. [8 : 17] Though prima facie it appears to be a metaphorical speech but it is based on fact that in reality Allah Almighty caused death and threw the dust. The reason is that the creator of the actions of the servants is He alone. The throwing of the pebbles or dust took place under His

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will and power; otherwise, no human being had personal power to send the dust so far away with the effect that not a single believer who came in front of it could save himself without having the said dust entered into his eyes. Section 10 Perfection of the Messenger of Allah (صلی هللا علیہ والہ وسلم)

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From among such perfection, one peculiarity, and superiority and honor is the event of Ascension (mi`raj / isra’) which has been mentioned in Surah Asra’ and Surah al-Najm. A superiority or perfection is this that Allah Almighty kept him protected from the evil of the people. Thus Allah Almighty says:

ل یھا الرسول بلــغ ما ا

الیك ربك وان مل تفعل

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مفا بلغت رسالت

ه وهللا

یعصمك الناس ان هللا ال

هيدي القوم الكفر

67

O Messenger [Hadrat Muhammad ( صلی هللا علیہ وآلہ وسلم ) ] ! Proclaim (the Message) which has been sent down to you from your Lord. And if you do not, then you have not conveyed his Message. Allâh will protect you from mankind. Verily, Allâh

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guides not the people who disbelieve. [5 : 67] Allah Almighty also says:

واذ ميكر بك الذ كفروا

بتوك او یقتلوك او لی

خيرجو

ك وميكرون وميكر

هللا وهللا خري المكر

30

And (remember) when the disbelievers plotted against You (O Muhammad ) to

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imprison you, or to kill you, or to get You out (from Your home, i.e. Makkah) ; they were plotting and Allâh too was planning, and Allâh is the best of the planners. [8 : 30] Allah Almighty also says:

اال تنرصوه فقد نــرصه هللا اذ

ىن اخرجه الذ كفروا

ني اذ مها يف الغار اذ یقول اث

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لصاحبه ال حتز

ن ان هللا معنا

ته علیه ل هللا سكی فا

وها وجعل وایده جبنود مل

لكمة الذ كفروا

السفىل ولكمة هللا ھى

العلیا وهللا عز حكمي

40

If You help Him (Muhammad) not (it does not matter), for Allâh did indeed help Him when the

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disbelievers drove Him out, the second of two, when they (Muhammad and Abu Bakr) were in the cave, and he ( صلی هللا علیہوالہ وسلم ) said to his companion [Abu Bakr رضی هللا تعالی عنہ) ) ]:

"Be not sad (or afraid), surely Allâh is with us." Then Allâh sent down his Sakînah (calmness, tranquillity, peace, etc.) upon him, and strengthened him with forces (angels) which

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you saw not, and made the word of those who disbelieved the lowermost, while it was the word of Allâh that became the uppermost, and Allâh is All-Mighty, All-Wise.

[9 : 40]

Here, the reference is to the persecution by the polythiests of Makkah when they had surrounded the Holy Prophet ( صلی هللاعلیہ والہ وسلم ) according to

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their evil design settled at Dar al-Nadwah to kill the Messenger of Allah صلی هللا علیہ والہ وسلم) ). Thus, when the Messenger of Allah (صلی هللا علیہ والہ وسلم ) left his residence and took rest in the Cave of Thaur the wonderful scene of Divine protection appeared and at both the occassions, the enemy could not see him. Further, satisfaction and Peace of mind was put into his heart. Still further, the event of Suraqah bin

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Malik that has been narrated by the Muhaddithin and the biographers in the events of Cave of Thaur and emigration. All these events were speaking evidence of the Divine protection according to the Divine promise and also faith inspiring in themselves.

The following chapter of the Holy Qur’an is also to state the perfections and the superiorities and the

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high rank of the Holy Prophet ( صلی هللا علیہ والہ . (وسلم

سم هللا الرمحن الرحمي

ا اعطینك الكو

Ǻ فصل

لربك واحنر

Ą ان شانئك هو

االبرت

Ǽ

Verily, We (Allah Almighty) have granted you

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[O Muhammad ( صلی هللا علیہوالہ وسلم ) ] al-Kauthar (a river in Paradise) ; Therefore turn in prayer to your Lord and sacrifice (to Him only) . For he who makes you angry (O Muhammad ( صلیهللا علیہ والہ وسلم ) ,- he will be cut off (from every good thing in this world and in the Hereafter) . [108 : 1 to 3] In the above verses, Allah Almighty has informed the

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Messenger of Allah ( صلیهللا علیہ والہ وسلم ) as to what has been granted to him. Kauthar is a canal in Paradise. Many other meanings of this word have been mentioned by the Mufassirin. After the mention of special favours of Allah upon the Messenger of Allah (صلی هللا علیہ والہ وسلم ), the uncalled for language used by the enemies has been responded and it has been clearly stated that the

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enemy and the contemnor of the Messenger of Allah صلی هللا علیہ والہ وسلم) ) is deprived of every good. Allah Almighty also says

عا المثاىن نك س ولقد ات

والقران العظمي

87

And indeed, We (Allah Almighty) have bestowed upon you seven of Al-Mathâni (the seven repeatedly recited Verses), (i.e. Sûrat Al-Fâtiha) and the Grand Qur'ân .

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[15:87] It is stated that the Sab`am minal-mathani refers to the first seven chapters of the Holy Prophet ( صلی هللا علیہوالہ وسلم ) that are also called tawal mufassal and the words al-Qur’an al-`Azim refer to surah al-Fatihah. Another view is that Sab`am minal-mathani refer to Surah al-Fatihah while the words al-Qur’an al-`Azim refer to the whole Qur’an. Still another view is that the verses that

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consist of commandments and prohibitions, good news and warnings, proverbs and divine favours are termed as Sab`am minal-mathani. And that by this great book we have blessed you with so many sciences. It is also stated that Surah Fatihah is called Sab`am minal-mathani as it is repeated in every rakat of every prayer. It is also stated that it has been termed as Sab`am minal-

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mathani as it was stored declaring specific for the Messenger of Allah ( صلیهللا علیہ والہ وسلم ) while the other prophets and messengers were not given this Surah. It is also stated that the Holy Qur’an has been termed as Sab`am minal-mathani as in it the events of past prophets have been repeated time and again. It has also been stated that Sab`am minal-mathani means, “O my favourite I have blessed

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you with seven honours, namely, hidayat (guidance), nubuwwat (prophet hood), rahmat (mercy), shafa`at (intercession), wilayat (friendship), ta`zim (greatness), sakinat (Peace of mind and satisfaction of heart) .” Allah Almighty says:

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ت وا لبی

لنا الیك لز وا

ل لناس ما ني الذكر لت

الهيم ولعلهم یتفكرون

44

With clear signs and Books (We sent the Messengers). and we have also sent down unto You (O Muhammad ) the Reminder and the advice (the Qur'ân), that You may explain clearly to men what is sent down to them,

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and that they may give thought. [16:44] Allah Almighty also says

لناس وما ارسلنك اال اكفة

ا ولكن اكرث شريا ونذ

الناس ال یعلمو

28ن

And We (Allah Almighty) have not sent you [O Muhammad ( صلی هللا علیہوالہ وسلم ) ] except as a giver

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of glad tidings and a warner to all mankind, but most of men know not. [34:28] Allah Almighty also says

یھا الناس اىن رسول قل

هللا

الیمك مجیعا الذي له ملك

السموت واالرض ال اله اال

هو یـ وميیت فامنوا

ورسوله النىب االيم الذي

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ولكمته واتبعوه

لعلمك هتتد

ون

١٥٨

Say [O Muhammad ( صلیهللا علیہ والہ وسلم ) ]: "O mankind! Verily, I am sent to You All as the Messenger of Allâh - to whom belongs the dominion of the heavens and the earth. Lâ ilâha illa Huwa (none has the Right to be worshipped but He) ; it is He who gives life and causes death. so believe In

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Allâh and his Messenger [Hadrat Muhammad ( صلیهللا علیہ والہ وسلم ) ], the Prophet who can neither read nor write (i.e. Muhammad ) who believes in Allâh and his Words [(this Qur'ân), the Taurât (Torah) and the Injeel (Gospel) and also Allâh's Word: "Be!" - and He was, i.e. 'Isa (Jesus) son of Maryam (Mary) ,], and follow him so that you may be guided. " [7:158]

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Qadi Iyad Maliki (Allah’s mercy be on him) says that it is one of the peculiarities of the Messenger of Allah ( صلیهللا علیہ والہ وسلم ). In this connection Allah Almighty also says

وما ارسلنا رسول اال

ني لهم بلسان قومه لی

شاء وهيدي فیضل هللا

شاء وهو العز احلكمي

Ć

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And We (Allah Almighty) sent not a Messenger except with the language of his people, in order that he might make (the Message) clear for them. Then Allâh misleads whom He wills and guides whom He wills. And He is the All-Mighty, the All-Wise. [14:4] In the above verse it is stated that all the prophets were sent towards their own people but the Messenger of Allah ( صلی

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هللا علیہ والہ وسلم ) has been sent towards the whole creation. The Messenger of Allah صلی هللا علیہ والہ وسلم) ) himself said: I have been sent towards every red and black that is the whole creation. Allah Almighty says:

لمؤمنني النىب اوىل

انفسهم وازواجه امههتم

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واولوا االرحام بعضهم اوىل

ببعض يف كتب هللا

المؤمنني والمهجر اال ان

تفعلوا اىل اولیىمك معروفا

اكن ذلك يف الكتب مسطورا

Č

The Prophet is closer to the believers than their ownselves, and his wives are their (believers') mothers (as regards respect and marriage). And blood

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relations among each other have closer personal ties in the decree of Allâh (regarding inheritance) than (the brotherhood of) the believers and the Muhajirûn (emigrants from Makkah, etc.), except that you do kindness to those brothers (when the Prophet

صلی هللا علیہ الہ وسلم( ) joined them in brotherhood ties). This has been written in the (Allâh's Book of Divine) decrees (Al­Lauh Al­Mahfûz) ."

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[33:6] The mufassirin stated that the command of the Messenger of Allah ( صلیهللا علیہ والہ وسلم ) is in force among the Muslims as the command of a master in respect of his slaves. Some mufassirin are of the view that to obey the command of the Messenger of Allah صلی هللا علیہ والہ وسلم) ) is much better than to act upon one’s own will. Further the wives of the Messenger of Allah ( صلی

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هللا علیہ والہ وسلم ) have been declared like the mothers in the matter respect. In other words after the departure of the Messenger of Allah ( صلی هللا علیہ والہ marriage of any one (وسلمwith any of the wives of the Holy Prophet ( صلی هللاعلیہ والہ وسلم ) is violative of the respect of the Messenger of Allah ( صلیهللا علیہ والہ وسلم ). The reason is they will be the wives of the Holy Prophet ( صلی هللاعلیہ والہ وسلم ) in the

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hereafter. This affair is also from among the peculiarities of the Holy Prophet ( صلی هللا علیہ والہ . (وسلم Allah Almighty [praising the Messenger of Allah ( صلی هللا علیہ و ا لہ :says [ (وسلم

ولوال فضل هللا علیك ورمحته

لهمت طاىفة منھم ان

یضلوك وما یضلون اال

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انفسھم وما یرضونك

ل هللا علیك الكتب ىشء وا

واحلمكة وعلمك ما مل تكن

تعلم واكن فضل هللا علیك

عظ

١١٣

Had not the Grace of Allâh and his Mercy been upon you [O Muhammad ( صلیهللا علیہ والہ وسلم ) ], a party of them would certainly have made a decision to mislead

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you, but (in fact) they mislead none except their own selves, and no harm can they do to you in the least. Allâh has sent down to you the Book (the Qur'ân), and Al­Hikmah (Islâmic laws, knowledge of legal and illegal things i.e. the Prophet's Sunnah - legal ways), and taught you that which you knew not. And ever great is the Grace of Allâh unto you [O Muhammad ( صلی هللا علیہ

لہ وسلموا ) ] .

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[4:113] The Mufassirin have stated that by the word “fadlullah”the reference is to fadl azim with the office of hia prophethood. Some (other mufassirin) have said that these words refer to the superiority fixed in eternity (i.e. the favours that have been granted to the Messenger of Allah صلی هللا علیہ والہ وسلم) ) alone since eternity). Imam Wasiti (Allah’s mercy be on him) says that

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Allah Almighty has made by these words an indication towards (having been gifted by Allah Almighty) to bear the vision of Allah which could not be borne by Hadrat Musa (السالم  لي ).