It’s been recorded in Hujjatullahi ala al-Alameen and Taarikh Ibn Asaakir that 1,000 years before the arrival of the Holy Prophet SallAllaho Alaihi wa Sallam, the King of Yemen (Tabaa Awwal Hamīri) assembled 12,000 of his scholars and officials, 132,000 horsemen, and 113,000 foot soldiers to accompany him on a tour of his kingdom. During this expedition, they arrived in the city of Makkah and were surprised to find none of its residents interested in coming out to salute them. When the king enquired from his officials as to the reason for this, his prime-minister responded,

“There’s a structure in this city called ‘the House of Allah SubHanuhu wa Ta’ala’ which people from all over – way more than this army, in fact – come to pay their respects towards and to the city’s residents. Why then would they concern themselves with this measly procession?”

The king became infuriated upon hearing this and swore,

“I’ll tear that structure down and have all of these people killed!”

He then suddenly found blood emerging from his eyes, nose and mouth (along with a liquid so horrendous in smell that no-one in his company could bear sitting next to him). After seeking help from his numerous doctors to cure this condition of his (all to no avail), one of his priests finally stepped forward and said,

“O King! This sickness is from the Heavens, while we possess cures only from the Earth. The only way to rid yourself of it is to seek forgiveness for any bad intention you may have had recently.”

So, the king repented from his earlier plans against the Kaaba and the Makkans and immediately found his condition return to its normal state again! Unable to contain his happiness, he then ordered for a silk covering to be prepared and draped over the Kaaba, before presenting every resident of the city with wealth and some silk clothing.

The army then proceeded to Madinah al-Munawwarah. Upon their arrival, those that were scholars of the Heavenly Books examined its sand, stones and landscape and immediately recognized the area to be the future residence of the Final Prophet SallAllaho Alaihi wa Sallam. For this reason, they turned to their king and said,

“We’d rather die than leave this city! Should fortune favour us, the Final Messenger will one day arrive and bless us with his companionship. Otherwise, the sand from his feet will surely land on our graves, and this will be sufficient for our salvation.”

So, the king built 400 houses for them in the city, and in the region of his chief-priest’s residence, he constructed a few houses better than the others (intending that when the Holy Prophet SallAllaho Alaihi wa Sallam did arrive, he’d choose to stay in one of them). After then giving them enough money to begin their new lives, the king gave a letter to his main priest with the following instruction,

“Give this to the Prophet if you see him in your lifetime. If not, keep it in your family until he arrives.”

This letter passed from generation to generation in the priest’s family (for 1,000 years) until it finally came into the hands of the famous Companion, Hadrat Abu Ayyub al-Ansaari Radi Allahu Ta’ala Anhu (who requested his servant, Abu Layla, to safeguard it). Written in it was the following,

‘From the most insignificant creation, Tabaa Awwal Hamīri, to the Intercessor of Sinners & Leader of Prophets Alaihim as-Salam, Muhammadur-Rasoolullah SallAllaho Alaihi wa Sallam. O Beloved of Allah SallAllaho Alaika wa Sallam, I bring faith upon you, the book which will be revealed to you, and the religion that you will propagate. Should I see you in my lifetime, it would only be my good fortune. Otherwise, I ask that you intercede for me and do not forsake me. I’m from your first Ummah and also pledge allegiance (بيعة) to you. I hereby testify that Allah is One and that you are his true Messenger SallAllaho Alaihi wa Sallam.’

When the Prophet neared Madinah al-Munawwarah at the end of his migration, its residents were so ecstatic to meet him that they came out in large numbers, decorating and tidying their homes and streets, all with the intention of having the blessed Messenger choose to stay with them over everyone else.

Since he did not want to show favour to one family over another, Sayyiduna Rasoolullah entered the city and said,

“Leave the nose-string of my camel and let it to walk freely. Wherever it stops, I’ll stay there.”

In this way, the camel roamed for a short while until it finally stopped outside the house of Hadrat Abu Ayyub al-Ansaari Radi Allahu Ta’ala Anhu (who was, incidentally, staying in the very same residence built by the King of Yemen 1,000 years earlier!). When his servant, Abu Layla, presented himself before the Prophet SallAllaho Alaihi wa Sallam, Rasoolullah SallAllao Alaihi wa Sallam noticed him and said,

“You’re Abu Layla; I’m the Messenger of Allah. Give me the King’s letter.”

 Rasoolullah was then presented with the letter; and after reading it, he said in reply,

“I congratulate the virtuous brother Tabaa.” [Mizaan al-Adyaan, Page 171]

Lesson: The Holy Messenger was praised even before his birth… and the people who praised him even received honour for their praise! How then can we, who are in the Ummah of the Beloved Prophet SallAllaho Alaihi wa Sallam, not be shown any favour by him?! We also come to know the Prophet is aware of the past, and that cleaning and decorating buildings on the arrival of esteemed personalities is not a bad practice. In fact, it is the practice of the Sahabah al-Kiram Alaihim ar-Ridwan.

———
Extracted from
Stories Of The Prophets (Partial Translation of Sacchi Hikayaat)

قل لا أسألكم عليه أجرا إلا المودة في القربى
say (O dear Prophet Mohammed – peace and blessings be upon him) “I do not ask any fee from you upon this, except the love between close ones” [Surah al-Shoora, Verse 23]

Sa’eed bin Mansur in his Sunan narrates from Sa’eed bin Jubayr Radi Allahu Ta’ala Anhu, He said:

قربى رسول الله صلى الله تعالىٰ عليه وسلم
In this verse close ones refers to the relatives of the Prophet SallAllaho Alaihi wa ala Aalihi wa Sahbihi wa Baaraka wa Sallam. [Jami’ al-Bayan, Vol. 11, Page 144 | Zakhair al-‘Uqba, Page 33, Durr al-Manthur, Vol. 5, Page 701 | Sahih al-Bukhari, Vol. 3, Page 288]

This reveals that love for the Muslim relatives of the beloved Prophet through either blood or marriage is obligatory (Fard) upon each and every Muslim, neglect of which will prompt questioning by Allah SubHanuhu wa Ta’ala.

Following are the few out of many sacred and blessed Ahadith containing the virtues of the Ahl al-Bait al-Kiraam Alaihim ar-Ridwan and thereby reveal the rank of the beloved Prophet’s Ahl al-Bait and relatives.

Imam Ahmad; Tirmidhi who denoted it sahih; Nisa’i and Haakim narrated it from Muttalib bin Rabee’a that the beloved Prophet SallAllaho Alaihi wa ala Aalihi wa Sahbihi wa Baaraka wa Sallam said to Sayyiduna Abbas Radi Allahu Ta’ala Anhu

والله لا يدخل قلب امرئ مسلم إيمان، حتى يحبكم لله ولقرابتي
‘By Allah, Imaan (faith) will not enter the heart of a Muslim until he loves you for Allah and for my relationship.’ [Musnad Ahmad, Vol. 1, Page 342, Hadith 1780 | Sunan Tirmidhi, Vol. 5, Page 610, Hadith 3758 | Sunan Nisa’i, Vol. 5, Page 51, Hadith 8175 | Mustadrak al-Hakim, Vol. 4, Page 85, Hadith 6960]

The Love of the Prophet SallAllaho Alaihi wa ala Aalihi wa Sahbihi wa Baaraka wa Sallam and his family is proven from this hadith because without it no Imaan is acceptable. Loving them because of Allah means that the love be based on faith and which one must have for another Muslim because of his faith whilst love because of their relationship with the Prophet SallAllaho Alaihi wa ala Aalihi wa Sahbihi wa Baaraka wa Sallam means that the love be based on their relationship with the Prophet SallAllaho Alaihi wa ala Aalihi wa Sahbihi wa Baaraka wa Sallam.  This reveals that one should have double love for the Muslim relatives of the Prophet SallAllaho Alaihi wa ala Aalihi wa Sahbihi wa Baaraka wa Sallam; firsly because of their Imaan and secondly because of their relationship with the Prophet SallAllaho Alaihi wa ala Aalihi wa Sahbihi wa Baaraka wa Sallam.

Muslim, Tirmidhi and Nisai narrated from Zaid bin Arqam that the beloved Prophet SallAllaho Alaihi wa ala Aalihi wa Sahbihi wa Baaraka wa Sallam said

أذكركم الله في اهل بيتي
‘I remind you of Allah (to fear Him) about my Ahl al-Bait.’ [Sahih Muslim, Vol. 4, Page 36, Hadith 1837 | Musnad Ahmad, Vol. 5, Page 492, Hadith 18780 | Sahih Ibn Khuzaymah, Vol. 4, Page 62, Hadith 2357]

Tirmidhi, denoting it Hasan, and Tabarani narrated from Ibn Abbas the the beloved Prophet SallAllaho Alaihi wa ala Aalihi wa Sahbihi wa Baaraka wa Sallam said

أحبوا الله لم يغذوكم به من نعمه وأحبوني لحب الله وأحبوا أهل بيتي لحبي
‘Love Allah because of what He gave you from His blessings; Love me because of the Love of Allah and Love my Ahl al-Bait because of my Love.’ [Sunan Tirmidhi, Vol. 5, Page 622, Hadith 3789 | Mustadrak al-Hakim, Vol. 3, Page 162, Hadith 4716 | Tabarani in Al-Kabir, Vol. 3, Page 46, Hadith 2638 | Bayhaqi in Shau’ab al-Iman, Vol. 2, Page 13, Hadith 1378]

The reason and causes of love have been described in this hadith. Love of Allah should be because He is our Creator and Nourisher; Love for the Prophet should be because he is Allah’s Prophet and Beloved and Love for the Prophet’s family should be because it is his family.

Tabarani and Haakim narrated from Ibn Abbaas that the beloved Prophet SallAllaho Alaihi wa ala Aalihi wa Sahbihi wa Baaraka wa Sallam said

يا ابن عبد المطلب: اني سالت الله لكم تلاثاً ان يثبت قلوبكم وان يعلم جاهلكم ويهدي ضالكم وسالته ان يجعلكم جودآء نجدآء رحمآء فلو ان رجلاً صفن بين الركن والمقام فصلى وصام ثم مات وهو مبغض لاهل بيت محمد دخل النار
‘O Children of Abdul Muttalib, I asked Allah three things for you; that He keeps your hearts steadfast (upon Islam); that He teaches the Deen to your ignorant and illiterate and guides your astray, and that He make you kind, generous and affectionate to one another. So if a man prays, standing between the Rukn and Maqaam, and fasts but dies with malice for the Household of Muhammad he has entered Hell.’ [Tabarani in Al-Kabir, Vol. 11, Page 142, Hadith 11412 | Mustadrak al-Hakim, Vol. 3, Page 162, Hadith 4712]

Tirmidhi, denoting it Hassan, and Haakim narrated from Zaid bin Arqam that the beloved Prophet SallAllaho Alaihi wa ala Aalihi wa Sahbihi wa Baaraka wa Sallam said

إني تارك فيكم ما إن تمسكتم به لن تضلو بعدي: كتاب الله وعترتي أهل بيتي ولن يفترقا حتى يردا علي الحوض، فأنظروا كيف تخلفوني فيهما
‘Verily I am leaving in you that to which if you firmly hold onto you will not go astray after me; The Book of Allah and my family the Ahl al-Bait. These two will not be separated until they meet me at the Fountain (of Kawthar), so look (take care) at how you deal with them after me.’ [Sunan Tirmidhi, Vol. 5, Page 626, Hadith 3788 | Mustadrak al-Hakim, Vol. 3, Page 160, Hadith 4711]

Imam Torpashti Alaihir raHmah states that family here refers to the Prophet’s Pure wives and very closest relatives. Holding onto them means loving and respecting them, acting upon their narrated ahadith and trusting and relying upon their statements. This is also the station of the Prophet’s companions, it is important to love them, act upon their narrated ahadith and trust and rely upon their statements.  The Prophet SallAllahu Alaihi wa Aalihi wa Sallam said ‘My companions are like the stars, whichever of them you follow you will find guidance’ (Mirqaat).

Tabarani narrates from Ibn Abbas that the beloved Prophet SallAllaho Alaihi wa ala Aalihi wa Sahbihi wa Baaraka wa Sallam said

بغض بني هاشم والانصار كفر وبغض العرب نفاق
‘Malice for the Bani Haashim (migrants) and Ansaar is kufr (heresy) whilst malice for the Arabs is hypocrisy.’ [Tabarani in Al-Kabir, Vol. 11, Page 118, Hadith 11312]

Ibn Adee in Al-Kaleel narrates from Abu Sa’eed Khudri Radi Allahu Ta’ala Anhu that the beloved Prophet SallAllaho Alaihi wa ala Aalihi wa Sahbihi wa Baaraka wa Sallam said

من ابغضنا اهل البيت فهو منافق
‘He is a hypocrite who has malice for our Ahl al-Bait.’ [Jawahir al-Aqdain, Vol. 2, Page 25]

Imam Samhoodi narrates this in Jawaahir ul Aqdain and related it to the musnad of Imam Delmi and reported that Sayyiduna Jaabir stated ‘We would recognise the hypocrites by their malice for Sayyiduna Ali’. This has been narrated by Imam Tirmidhi and Ahmad with his sanad.

Tabarani narrates from Imam Hasan bin Ali that he said to Muaawiyya bin Khudayj:

يا معاوية بن خديج اياك وبغضنا فان رسول الله صلى الله عليه وسلم قال: لا يبغضنا احد ولا يحسدنا احد الا زيل يوم القيامة عن الحوض بسياط من نار
‘O Muaawiya Ibn Khudayj guard yourself from having malice for us because undoubtedly the beloved Prophet SallAllaho Alaihi wa Sallam said ‘No one has malice for us and no one is envious of us except on the day of Qiyaamah he will be kept away from the fountain by whips of fire.’ [Tabarani in Al-Kabir, Vol. 3, Page 81, Hadith 2726 and Al-Awsat, Vol 3. Page 203, Hadith 4426]

Ibn Shayba and Musadad in their respective Musnads; Hakeem Tirmidhi in ‘Nawaadir Al Usool’, Abu Ya’laa and Tabarani narrated from Salama bin Aku’ that the beloved Prophet SallAllaho Alaihi wa ala Aalihi wa Sahbihi wa Baaraka wa Sallam said

الندم أمان لأهل السماء وأهل بيتي أمان لأمتي
‘The stars are the refuge for the people of the Heavans and my Ahl al-Bait is the refuge for my Ummah.’ [Ibn Hajar in Matalib al-Aaliya, Vol. 4, Page 262, Hadith 3972 | Tabarani in Al-Kabir, Vol. 7, Page 22, Hadith 6260 | Kanz al-Ummal, Vol. 12, Page 101]

Tabarani narrates from Abu Dhar, who said: I heard the Prophet SallAllaho Alaihi wa ala Aalihi wa Sahbihi wa Baaraka wa Sallam say:

مثل أهل بيتي فيكم كمثل سفينة نوح في قوم نوح من ركبها نجا ومن تخلف عنها هلك ومثل باب حطة في بني اسرائيل
‘The example of my Ahl al-Bait within you is the example of the Ark of Nuh within the nation of Nuh; whoever boarded it was saved and whoever stayed behind was destroyed. It is also the example of the ‘Hitha’ of the Bani Isra’eel.’ [Tabarani in Al-Awsat, Vol. 4, Page 283, Hadith 3506 | Mustadrak al-Hakim, Vol. 2, Page 427, Hadith 3312]

The Hitha is mentioned in Surah Baqarah. The Bani Israil were ordered to enter through the door of Bait al-Muqaddas proclaiming Hitha, meaning Oh Allah, forgive our sins. But instead of reciting Hitha some of them proclaimed ‘Hinta’ and so Allah destroyed those who proclaimed that. The relevance of this example is that the one who loves the Ahl al-Bait is (saved like those) proclaiming Hitha whilst those who do not will be destroyed like those proclaiming ‘Hinta’.

Tabarani narrates from Ibn Abbas that the beloved Prophet SallAllaho Alaihi wa ala Aalihi wa Sahbihi wa Baaraka wa Sallam said

لا تزول قدما عبد حتى يسأل عن أربع عن عمره فيم أفناه وعن جسده فيم أبلاه وعن ماله فيم أنفقه ومن ابن اكتسبه وعن محبتنا أهل البيت
‘On the day of Judgement the feet of the servant will not move from the grave until he is asked about four matters; His age, the matters in which he spent it; His body, how he expended it’s strength; His wealth, where he spent and how he earned it and about the love of the Ahl al-Bait.’ [Tabarani in Al-Kabir, Vol. 11, Page 83, Hadith 11177 | Haytami in Majma’ al-Zawa’id, Vol. 10, Page 346]

Ibn Najjaar in his ‘Taarikh’ narrates from Hasan bin Ali that the beloved Prophet SallAllaho Alaihi wa ala Aalihi wa Sahbihi wa Baaraka wa Sallam said

لكل شيء أساس وأساس الإسلام حب أصحاب رسول الله وحب أهل بيته
‘Everything has a base and the base of Islam is the love of the Prophet’s companions and love of his Ahl al-Bait.’ [Jami’ al-Ahadith, Vol. 3, Page 457, Hadith 9778 | Kanz al-Ummal, Vol. 11, Page 2319, Hadith 32523 | Al-Musannaf]

Tabarani in Al-Awsat narrates from Sayyiduna Jaabir who heard Sayyiduna Umar saying at the time of his marriage to Sayyiduna Ali’s daughter (Sayyida Umm Kulthoom):

إلا تهنئوني سمعت رسول الله صلى الله علي وسلم يقول: ينقطع يوم القيامة كل سبب ونسب إلا سببي ونسبي
‘Do you not congratulate me! I heard the Prophet SallAllaho Alaihi wa ala Aalihi wa Sahbihi wa Baaraka wa Sallam say ‘On the Day of Qiyaamah all Sabab (relations through marriage) and Nasab (relations by blood) will break except my Sabab and Nasab.’ [Tabarani in Al-Awsat, Vol. 6, Page 282, Hadith 5602 | Bayhaqi in Sunan al-Kubra, Vol. 7, Page 107, Hadith 13393]

Daylami narrates from Sayyiduna Ali Radi Allahu Ta’ala Anhu that the beloved Prophet SallAllaho Alaihi wa ala Aalihi wa Sahbihi wa Baaraka wa Sallam said

أدبوا أولادكم على ثلاث خصال حب نبيكم وحب أهل بيته وعلى قراءة القرآن فان حملة القرآن في ظل الله يوم لا ظل إلا ظله مع أنبيائه وأصفيائه
‘Teach your children three things; Love of your Prophet; Love of his Ahl al-Bait and the recitation of the Quran. Verily the learned of the Quran will be with the Prophets and the pious (Awliyaa) in the shade of Allah’s mercy on the day (of Qiyaamah) when there will be no shade but His.’ [Kanz al-Ummal, Vol. 16, Page 456, Hadith 45409 | Kash al-Khifa, Vol. 11, Page 74, Hadith 34157]

The learned of the Quran are those of Correct Aqeedah (belief) who sought the knowledge of the Quran and taught it to others and also includes all those who helped them in this.

Daylami narrates from Sayyiduna Ali Radi Allahu Ta’ala Anhu that the beloved Prophet SallAllaho Alaihi wa ala Aalihi wa Sahbihi wa Baaraka wa Sallam said

أثبتكم على الصراط أشدكم حباً لأهل بيتي وأصحابي
‘The most steadfast of you on the Bridge (on the day of Qiyaamah) will be the one with the most love for my Ahl al-Bait and my companions.’ [Ibn Adee in Al-Kaamil, Vol. 2, Page 2304 | Kanz al-Ummal, Vol. 12, Page 96, Hadith 34157]

This hadith proves that the most steadfast on the bridge will be the one who combines in his heart the love of the Ahl al-Bait and the love of the Prophet’s Noble Companions. Praise be to Allah, this characteristic belongs to the Ahl as-Sunnah wa al-Jama’ah.

Daylmi narrates from Sayyiduna Abu Sa’eed that the beloved Prophet SallAllaho Alaihi wa ala Aalihi wa Sahbihi wa Baaraka wa Sallam said

اشتد غضب الله على من آذاني في عترتي
‘Allah’s most severe wrath (punishment) will be upon the one who pains me regarding my family.’ [Kanz al-Ummal, Vol. 12, Page 93, Hadith 34143]

Based on this hadith the corrupt Yazeed and his aids, Ubaidullah bin Ziyaad, Shimar etc, who martyred and tormented Sayyiduna Imam Hussayn and the leading lights of his family, are worthy of Allah’s wrath’. In Zakhair ul ‘Uqba, Page 83 Imam Tabarani narrates from Sayyiduna Ali ‘Allah’s most severe wrath, the wrath of the Prophet and the wrath of the Angels is upon the one who shed the blood of the Prophet and pained him over his household’

Ibn Asakir narrates from Sayyiduna Ali that the beloved Prophet SallAllaho Alaihi wa ala Aalihi wa Sahbihi wa Baaraka wa Sallam said

من صنع إلى احد من أهل بيتي يداً كافأته يوم القيامة
‘Whoever does a good to one of my Ahl ul Bait (pure wives and respected children) I will return the favour on the day of Qiyaamah.’ [Kanz al-Ummal, Vol. 12, Page 95, Hadith 34152]

Tabrani narrates from Sayyiduna Umar that the beloved Prophet SallAllaho Alaihi wa ala Aalihi wa Sahbihi wa Baaraka wa Sallam said

كل بني أنثى فان عصبتهم لأبيهم ما خلا ولد فاطمة فاني عصبتهم فانا أبوهم
‘The Asba’ (tribe) of all the children of women is from the father except the children of Fatima because I am their Asba (tribe) for I am their father.’ [Tabarani in Al-Kabir, Vol. 3, Page 44, Hadith 6631 | Haytami in Majma’ al-Zawa’id, Vol. 4, Page 224]

Daylmi narrates from Sayyiduna Abu Sa’eed that the beloved Prophet SallAllaho Alaihi wa ala Aalihi wa Sahbihi wa Baaraka wa Sallam said

أهل بيتي والأنصار كٌرشي وعيبتي وصحابي وموضع مسرتي وأمانتي فاقبلوا من محسنهم وتجاوزوا عن مسيئهم
‘My Ahl ul Bait and the Ansaar are my wealth, my body, my household and my family, the locus of my happiness and my trust. So accept the good deeds of their good and overlook the mistakes of any of them (not from the Hudood of Allah).’ [Daylami in Al-Firdaws, Vol. 1, Page 407, Hadith 1645]

Haakim, in his Taarkh, and Daylami narrated from Sayyiduna Abu Sa’eed that the beloved Prophet SallAllaho Alaihi wa ala Aalihi wa Sahbihi wa Baaraka wa Sallam said

ثلاث من حفظهن حفظ الله له دينه ودنياه ومن ضيعهن لم يحفظ الله له شيئاً حرمة الإسلام وحرمتي وحرمة رحمي
‘Whoever safeguards three matters Allah will safeguard his Deen and Duniya and whoever loses them Allah will not protect anything for him; the sanctity (not openly opposing) of Islam (its commandments); my sanctity and the sanctity of my (muslim) relatives.’ [Tabarani in Al-Kabir, Vol. 3, Page 162, Hadith 2881 and Al-Awsat, Vol 1. Page 126, Hadith 205]

Ibn Hibban, in his sahih, and Haakim narrated from Sayyiduna Abu Sa’eed Khudri that the beloved Prophet SallAllaho Alaihi wa ala Aalihi wa Sahbihi wa Baaraka wa Sallam said

والذي نفسي بيده لا يبغضنا اهل البيت رجل الا ادخله الله النار
‘By He in whose Hand is my Life no man will have malice for my Ahl ul Bait except that Allah will put him in Hell.’ [Mustadrak al-Hakim, Vol. 3, Page 126, Hadith 4717 | Sahih Ibn Hibban, Vol. 15, Page 435, Hadith 6978]

After mentioning this hadith Imam Haakim said that it is upon the conditions of Bukhari and Muslim but that they did not narrate it in their sahih.

Daylami narrates from Sayyiduna Ali Radi Allahu Ta’ala Anhu that the beloved Prophet SallAllaho Alaihi wa ala Aalihi wa Sahbihi wa Baaraka wa Sallam said

أربعة أنالهم شفيع يوم القيامة المكرم لذريتي والقاضي لهم الحوائج والساعي لهم في أمورهم عند ما اضطروا إليه والمحب لهم بقلبه ولسانه
‘I will intercede (specifically) for four people on the day of Judgement ‘The one who respected my family; the one who fulfilled their needs; the one who ran and came to their aid when they were helpless and the one who loved them (my family) with (both) his heart and his tongue.’ [Kanz al-Ummal, Vol. 12, Page 100, Hadith 34180 | Zakhair al-‘Uqba, Page 50]

Daylami narrates from Sayyiduna Ali Radi Allahu Ta’ala Anhu that the beloved Prophet SallAllaho Alaihi wa ala Aalihi wa Sahbihi wa Baaraka wa Sallam said

خير الناس العرب وخير العرب قريش وخير قريش بنو هاشم
‘The best of the people are the Arabs; the best of the Arabs are the Quraysh and the best of the Quraysh are the Banu Hashim.’ [Daylami in Al-Firdaws, Vol. 1, Page 178, Hadith 2892]  

1. It is reported that once, Imam Hasan approached the Holy Prophet – blessings and peace be upon him – and climbed on his shoulders. A person, (who was present) remarked, “O blessed son! What a nice steed you have”. In reply, the Holy Prophet declared, “And how nice a rider (too).” [Sunan al-Tirmidhi, Kitab al-Manaqib, Manaqib al-Hasan wa al-Hussain, Hadith no. 3809, Vol. 5, Page 432]

2. Once, when the Holy Prophet – blessings and peace be upon him – was in ritual prostration Imam Hasan wrapped himself on the blessed back of the Holy Prophet – blessings and peace be upon him. Due to this, the Holy Prophet – blessings and peace be upon him – lengthened the ritual prostration so that he (Hasan) would not fall when the Prophet raised his head. [Musnad Abu Ya’la, Musnad Anas bin Malik, Hadith no. 3415, Vol. 3, Page 21]

3. The Prophet – blessings and peace be upon him – declared: “These two sons of mine are the leaders of the youth in Paradise.” [Sunan al-Tirmidhi, Kitab al-Manaqib, Manaqib al-Hasan wa al-Hussain, Hadith no. 3793, Vol. 5, Page 426]

4. The Holy Prophet – blessings and peace be upon him – has also stated that, “Their friends are my friends, their enemies are my enemies.” [Sunan Ibn Maja, Kitab al-Sunnah, Fadl al Hasan wa al Hussain, Hadith no. 143, Vol. 1, Page 96].

5. He has also stated that, “These two are the swords of the heavens.” He has also stated that, “Hussain is from me and I am from Hussain. May Allah keep him as a friend who keeps Hussain as his friend. Hussain is a grandchild from among grandchildren.” [Sunan al-Tirmidhi, Hadith no. 3800, Vol. 5, Page 429].

6. It is stated that once, the Holy Prophet – blessings and peace be upon him – placed Imam Hussain on his right thigh and and his own son, Sayyiduna Ibrahim on his left thigh. Jibra’il appeared to him and said, “Allah will not keep them both with the Prophet, choose one of them.” The Holy Prophet – blessings and peace be upon him – could not bear being separated from Imam Hussain and three days later, Sayyiduna Ibrahim passed on to the Divine Lord. After this incident, whenever Imam Hussain came in front of him , he used to kiss him and say, ‘Welcome to the one for whom I have sacrificed my own son’” [Tarikh al-Baghdad, Vol. 2, Page 200]

7. He has also declared that, “They are my sons and the sons of my daughter. O Allah! I have kept them in my friendship; You also keep them in Your friendship and keep him as Your friend who keeps them as his friends.” [Sunan al-Tirmidhi, Kitab al-Manaqib, Hadith no. 3794, Vol. 5, Page 427].

8. He advised his blessed daughter, “Bring me both my sons.” He used to then smell them and then hug them to his chest. [Sunan al-Tirmidhi, Kitab al-Manaqib, Hadith no. 3797, Vol. 5, Page 428].

Sayyiduna Imam al-Hasan Radi Allahu Ta’ala Anho:

• Good manners and disposition are ten:

• The best characteristic regarded amongst the wise is wisdom of Taqwah (fear of Allah SubHanuhu wa Ta’ala) and the worst characteristic is bad behaviour and bad manners.
• Those who extend a hand of friendship towards you then become friends with them you will be regarded as just.
• Your age continues to increase while your life span decreases therefore assist somebody while you can with anything you have.
• Momin is he who provides for himself in the hereafter while a Kafir (rejecter of Faith) is he who is busy in providing for himself the comforts of the World.

Sayyiduna Imam al-Hussain Radi Allahu Ta’ala Anho:

• Dishonoured is he, who is a Miser.
• If you wish to become a leader then make action and movement, toil and labour your business.
• You are seeing the different types of business dealings shows that the World is changing its colors (becoming more fickle), turning its face away, emptying itself of good, but we still have a little time, a contemptible life is left, danger and fearfulness has enclosed, Alas with regret, can’t you see that justice and truth have been placed behind, falsehood is being practiced openly, whosoever hand you grab to rescue he does not want to be rescued towards the everlasting and Almighty creator, nor does he wish to fulfill his duties to his Eternal Lord.
• I prefer martyrdom, instead of living a life under these oppressors for such a life is also a crime.
• The World has changed colours and it has been deprived of good, Is there nobody that would stop the oppressor from oppression, The time has come for the Mo’min to come forth and to sacrifice everything for the sake of Allah SubHanuhu wa Ta’ala.
• Do not fear that which you do not understand, not cannot attain.
• Do not keep high hopes for any remuneration for work which is more than necessary.
• If you know the results of a job will be difficult, then do not take its responsibilities upon your shoulders.
• The highest status amongst the forgiving is of that person who has all the power to avenge himself yet he adopts to forgive.
• All the people whom I loved have departed from this World and I am left amongst those whom I don’t like.
• The best use of wealth is to modestly and honourably resolve it.
• When people in need come to you, then think that this is the grace of Allah and fulfill their needs.
• One who shows kindness will be a leader and one who is miserly will be disgraced.
• Think of splendor and piety as bounties and strive to achieve this very quickly.

The Ahl as-Sunnah wal Jama’ah holds an obstinate belief that the Prophets Alaihim as-Salam are Alive and life of the Prophets in their graves is firmly established through authentic and explicit proofs. The great Hadith Master, Imam Bayhaqi compiled them in a separate book. Imam Jalal Al-Suyuti, Master of Hadith, also authored a book on this topic. May Allah Most High have mercy on them both. Master of Hadith Ibn Hajar says:

“Al-Bayhaqi compiled a brilliant book regarding the life of prophets in their graves in which he mentions the hadith of Anas, ‘The prophets are alive in their graves praying’, which he transmits from the channel of Yahya Ibn Abu Katheer, who is a rigorously authenticated transmitter, on the authority of Al-Mustalim Ibn Sa’eed, whom Ahmad and Ibn Hibban deem reliable, on the authority of Al-Hajjaj Al-Aswad (a.k.a. Ibn Abu Ziyad Al-Basri), whom Ahmad and Ibn Ma’een deem reliable, on the authority of Thabit, on the authority of him.”

Abu Ya’la also transmits it in his Musnad from this avenue. Al-Bazzar transmits it, but it appears with him on the authority of Hajjaj Al-Sawwaf, which is an error. Al-Hajjaj Al-Aswad is the correct name, as is explicitly mentioned in the narration of Al-Bayhaqi, which he rigorously authenticates.

ALLAH SubHanuhu wa Ta’ala says in the Holy Qur’an:

ولا تحسبن الذين قتلوا في سبيل الله أمواتا بل أحياء عند ربهم يرزقون
And do not ever assume that those who are slain in Allah’s cause, are dead; in fact they are alive with their Lord, receiving sustenance. [Surah Aal-e-Imran 3:169]

Qadi Thanaullah Pani Patti writes under this verse:

“One group of scholars believes that this life is specific to martyrs. I believe that it is not specific to them, rather, the life of the Prophets is superior to theirs and the effects of this are more apparent such as marriage being prohibited for the wives of the Prophet SallAllahu ‘Alaihi wa Sallam after his demise whereas the widow of a martyr can remarry. The Siddiqin hold a higher rank than martyrs and the Salihin, meaning the Awliya, are adjoined to them as is the order in the verse, Of the Prophets and the truthful and the martyrs and the righteous. This is why the gnostics says that our souls are our bodies and our bodies are our souls. It is mass transmitted from many Awliya that they help their friends and damage their enemies. Allah guides whom He wills.” [Tafsir Mazhari, Vol. 1, Page 151]

Qadi Thanaullah has proven the life of Prophets, Siddiqin and Awliya after their demise and also that they help and assist by the will of Allah.

Qadi Shawkani writes:

There is a verse of the Qur’an that martyrs are alive, are given sustenance and that their life is physical. What will be the state of Prophets and Messengers? The hadith proves that Prophets are alive in their graves and has been narrated by Imam Munziri and graded Sahih by Imam Bayhaqi. [Nayl al-Awtar, Vol. 3, Page 282]

Imam Jalal al-Din Suyuti writes:

The Prophet SallAllahu ‘Alaihi wa Sallam is alive in his blessed grave. This is proven from either the generality of the verse or the meaning that is derived from it. [al-Hawi lil Fatawa, Vol. 2, Page 149]

1. Hadrat Abu al-Darda’ Radi Allahu Ta’ala Anhu reported that the Messenger of Allah SallAllaho Alaihi wa Sallam said,

إن الله حرم على الأرض أن تأكل أجساد الأنبياء فنبي الله حي يرزق
“Indeed Allah has made it Haram (forbidden) upon the earth to eat the bodies of the Prophets. Thus, the Prophets of Allah are alive and are given their sustenance.”

Sunan Ibn Maja, Vol. 5, Page 207, Hadith 1706
Mishkat al-Masabih, Vol. 1, Page 304, Hadith 1366

Hadrat Sheikh ‘Abd al-Haq “Muhaddith-e-Dehwli” states under the commentary of this Hadith:

“The Prophets of Allah are alive in their graves, just as they were alive in this world.” [Ashi’ah al-Lam’at – Vol. 1 Page 576]

Imam Mulla ‘Ali al-Qari states under the commentary of this Hadith:

“There is no difference between the life of the Prophets after their demise and the life of them in this world. This is why it has been stated that the Awliyah (pious friends of Allah, the Most Exalted) do not die, but in fact, move from one place (the world) to another (the Hereafter). ” [Mirqat – Vol. 2 Page 212]

2. Hadrat Aws ibn Aws Radi Allahu Ta’ala Anhu narrated that the Messenger of Allah SallAllaho Alaihi wa Sallam said,

إن الله حرم على الأرض أجساد الأنبياء
“Allah has made the (eating of the) bodies of the Prophets Haram (unlawful) on the earth.

Sunan Abi Dawood, Vol. 3, Page 404, Hadith 1049
Sunan Nisa’ee, Vol. 5, Page 238, Hadith 1385
Sunan Ibn Maja, Vol. 3, Page 447, Hadith 1138
Mishkat al-Masabih, Vol. 1, Page 304, Hadith 1361

A sound (sahih) tradition related on the authority of Aws ibn Aws al-Thaqafi by Ahmad in his Musnad, Ibn Abi Shaybah in the Musannaf, Abu Dawud in the Sunan, Nisa’i in his Sunan, Ibn Majah in his Sunan, Darimi in his Musnad, Ibn Khuzaymah in his Sahih, ibn Hibban in his Sahih, Hakim in the Mustadrak, Tabarani in his Kabir, Bayhaqi in Hayat al-anbiya’, Suyuti in Anba’ al-adkhiya, Dhahabi who confirmed Hakim’s grading, and Nawawi in the Adhkar.

Hadrat Mulla ‘Ali al-Qari states under the commentary of this Hadith:

“Indeed the Prophets are alive in their graves.” [Mirqat – Vol. 2 Pg. 209]

Hadrat Sheikh ‘Abd al-Haq “Muhaddith-e-Dehlwi” states under the commentary of this Hadith:

“The Prophets are alive and everyone believes that they are alive; there is no disagreement in this. Their life (in their graves) is the real, physical life (which they possessed in this world); not like the martyrs whose life is only spiritual.” [Ashi’ah al-Lam’at – Vol. 1 Page 574]

3. Hadrat Anas Ibn Malik narrated that the Messenger of Allah said,

الأنبياء أحياء في قبورهم يصلون
“The Prophets are alive in their graves, praying to their Lord”.

A sound (sahih) tradition related on the authority of Anas ibn Malik Radi Allahu Ta’ala Anho by: al-Bazzar in his Musnad, Abu Ya`la in his Musnad (7:445), Ibn `Adi in al-Kamil fi al-du`afa’, Tammam al-Razi in al-Fawa’id, al-Bayhaqi in Hayat al-anbiya’ fi quburihim, Abu Nu`aym in Akhbar Asbahan, Ibn `Asakir in Târeekh Dimashq, al-Haythami in Majma` al-zawa’id (8:144), al-Suyuti in Anbâ’ al-adhkiya’ bi-hayat al-anbiya’, and al-Albani, in Silsilat al-ahadith al-sahihah.

Imam Jalal al-Din Suyuti comments:

“The life of the Prophet, may Allah bless him and give him peace, in his grave, and that of the rest of the prophets is known to us as definitive knowledge (`ilman qat`iyyan).”

4. Hadrat Anas Ibn Malik narrated that the Messenger of Allah said,

ليلة أسري بي مررت على موسى وهو يصلي في قبره
“The night I was enraptured to my Lord I saw Mûsa standing in prayer in his grave”.

A sound (sahih) tradition related on the authority of Anas and others by Muslim (4:1845), Nasa’i (3:216), and Bayhaqi in the dala’il al-nubuwwa (2:247) and the Hayât. Some mention the beginning (in parentheses), while others omit it.

5. Hadrat Abu Harayra narrated that the Messenger of Allah said,

ما من أحد يسلم على إلا رد الله على روحى حتى أرد عليه السلام
“No-one greets me except Allah has returned my soul to me so that I can return his salâm”.

From Abu Hurayra, in Abu Dawud (6:214) with a sound (Sahih) chain. This hadith has been adduced by the scholars as the legal proof for the validity and modality of visiting and greeting the Prophet Peace and Blessings be Upon Him.

Imam Jala al-Din Suyuti said that

“radda” means “`ala al-dawâm,” i.e. permanently, and not temporarily. In other words, Allah does not return the rûH and take it back, then return it again and then take it back again, but He returned it to the Prophet permanently, and the Prophet is alive permanently.

Sakhawi, Ibn Hajar al-`Asqalâni’s student, said:

“As for us (Muslims) we believe and we confirm that he is alive and provided for in his Grave” [al Qawl al Badee` Page 161]

Ibn al-Qayyim said:

“It is obligatory knowledge to know that his body is in the earth tender and humid (i.e. as in life), and when the Companions asked him: ‘How is our greeting presented to you after you have turned to dust’ he replied: ‘Allah has defended the earth from consuming the flesh of Prophets,’ and if his body was not in his grave he would not have given this answer.” [al-RûH Page 58]

Ibn Hajar al-Haythami wrote in al-Jawhar al-Munazzam:

“The proofs and the transmitted texts have been established as authentic in the highest degree that the Prophet is alive and tender… that he fasts and performs pilgrimage every year, and that he purifies himself with water which rains on him.”

6. Hadrat Abdullah Ibn Mas’ood narrated that the Messenger of Allah said,

حياتى خير لكم تحدثون ويحدث لكم فإذا أنا مت كانت وفاتى خيرًا لكم تعرض على أعمالكم فإذا رأيت خيرًا حمدت الله وإن رأيت شرًّا استغفرت لكم
“My life is a great good for you, you will relate about me and it will be related to you, and my death is a great good for you, your actions will be presented to me (in my grave) and if I see goodness I will praise Allah, and if see other than that I will ask forgiveness of him (for you).”

Qadi `Iyad cites it in “al-Shifa” (1:56 of the Amman edition) and Suyuti said in his “Manahil al-Safa fi Takhrij Ahadith al-Shifa” [Page 31 – Beirut 1988/1408]. Ibn Abi Usama cites it in his Musnad from the hadith of Bakr ibn `Abd Allah al-Mazni, and al-Bazzar from the hadith of Ibn Mas`ud with a sound (sahih) chain.

7. It is cited in Subki’s Shifa’ al-Siqâm fi ziyarat Khayr al-Anâm , where he mentions that Bakr ibn Abd Allah al-Mazini reported it, and Ibn al-Jawzi mentions it through Bakr and then again through Anas ibn Malik in the penultimate chapter of the penultimate section of al-Wafa, both huffaz without giving the isnad. However, Ibn al-Jawzi specifies in the introduction of al-Wafa that he only included sound traditions in his book. He also mentions the version through Aws ibn Aws:

“The actions of human beings are shown to me every Thursday on the night of (i.e. preceding) Friday.” [See also FatH al-Bâri 10:415, al-Mundhiri’s Targheeb wa al-Tarheeb 3:343, and Ahmad 4:484]

Sayings of the scholars regarding the Prophet SallAllahu ‘Alaihi wa Sallam being alive are so numerous that they cannot be estimated. Only a few are mentioned here.

1. Imam ibn al-Haj writes:

Our scholars say that those who visit the Prophet SallAllahu ‘Alaihi wa Sallam should believe that he is alive and they are present before him because there is no difference between his life and demise in that he sees the nation and knows their states, intentions and thoughts. All of this is apparent to him and none of it is hidden. [al-Madkhal, Vol. 1, Page 282]

2. Imam ‘Ali Qari commentates on the hadith, When a believer sends salutations upon me:

It means that the Prophet SallAllahu ‘Alaihi wa Sallam is occupied in seeing the light of Allah. Allah turns the attention of the Prophet’s soul so that he may reply to the salam of people. Otherwise, the relied upon creed is that the Prophet SallAllahu ‘Alaihi wa Sallam is alive in his blessed grave like the other Prophets are alive in their graves in the presence of their Lord. Their souls are connected to the upper realm like they were in this world. Their hearts are associated with the upper realm and their bodies are in this world. [Sharh Shifa’, Vol. 3, Page 499]

3. Imam Sayyid Mahmood Alusi writes:

Imam Tabrani has narrated the whole hadith that whichever Prophet passes away, they spend forty days in their grave until their soul is returned to them. I passed by the grave of Musa ‘Alaihis Salam on the night of Mi’raj and he was standing in his grave offering salah. This hadith does not mean that they do no stay in their graves and go elsewhere, rather, it means that unlike other dead people, Prophets do not remain dead for more than forty days and their souls are returned to them and they are alive. What does this meaning have to do with the claim that they come out of their graves after forty days? Being alive in the grave does not necessitate coming out of it. I am a believer in the life of the Prophets. [Tafsir Ruh al-Ma’ani, Vol. 22, Page 36]

4. Imam Fakhr al-Din Razi writes:

One miracle of Abu Bakr Siddiq Radi Allahu ‘Anhu is that when his body was bought to the blessed grave of the Prophet SallAllahu ‘Alaihi wa Sallam, it was said: Peace be upon you. This is Abu Bakr present at your door. Suddenly, the door opened and a voice came from the blessed grave saying: Bring the beloved to the beloved. [al-Tafsir al-Kabir, Vol. 21, Page 86]

5. Shaykh ‘Abdul Haq Muhaddith al-Dihlawi writes:

The last companion to come out of the grave of the Prophet SallAllahu ‘Alaihi wa Sallam was Qasham Radi Allahu ‘Anhu who said: I saw the Prophet SallAllahu ‘Alaihi wa Sallam in his grave and his lips were moving. I moved closer to hear and heard him saying: Oh Allah, forgive my nation. [Madarij al-Nubuwwah, Vol. 2, Page 442]

6. Shaykh ‘Abdul Haq Muhaddith al-Dihlawi writes:

There is agreement on the Prophets being alive and no one disagrees that this life is physical, worldly and real. It is not like the life of martyrs which is spiritual and figurative. [Ashi’at al-Lum’at, Vol 1, Page 574]

7. It has been stated in Nasim al-Riyadh sharh al-Shifa Qadi ‘Iyadh:

The prophets are alive in their graves living the ‘real’ life which they had in this world. [Nasim al-Riyadh sharh al-Shifa Qadi ‘Iyadh, Vol. 1 Paga 196]

8. In al-Mirqat sharh Mishkat, Imam Mulla ‘Ali al-Qari states:

Undoubtedly, the Messenger of Allah is alive; presented with sustenance; and one can ask from him any kind of assistance whatsoever. [al-Mirqat sharh Mishkat – Vol. 1 Page 284]

9. Hadrat Sheikh ‘Abd al-Haq Muhaddith-e-Dehlwi states in his book Suluk Aqrab al-Subuli bi al-Tawajjuh ila Sayyid al-Rusuli:

Despite the increasing disagreement and disputes amongst the scholars of this Ummah, there is no disagreement in this fact that the Messenger of Allah is alive in his grave; he is present there. There is not even a slightest thought of saying that this life is not real (but majaz – metaphoric). The Holy Prophet is Hadhir-o-Nadhir (present and witnessing) seeing the actions of his Ummah and being presented with them. Those who seek assistance from the Messenger of Allah, and those who draw close to him, he blesses them and is their mentor. The Holy Qur’an states: ‘surely you are to die, and they too are to die.’ [Surah:39 – al-Zumar, Verse:30]. This means moving away from this world (to the Hereafter). The meaning of the word hayat (life) is the real physcial life after death. [Suluk Aqrab al-Subuli bi al-Tawajjuh ila Sayyid al-Rusuli, Published by Rahimiyah – Deoband – India Pg. 161]

10. Shah Wali Allah Dihlawi writes:

I have felt that it is unique to the Prophet SallAllahu ‘Alaihi wa Sallam that he can make his soul take the form of his body. This is what he indicated towards when he said Prophets do not encounter real death; they offer prayers in their graves, perform pilgrimage and are alive. [Fuyudh al-Haramayn, Page 84]

11. The Muhaddith of Makkah, Sayyid Muhammad ‘Alawi al-Maliki writes:

We have mentioned that the life of Barzakh is real and it proven from established texts that the dead – whether Muslim or not – hears, feels and knows. Life, sustenance and entering paradise is not specific to martyrs. This is the true creed which is followed by the Imams of Islam and the majority of Ahlu’s Sunnah. This is why it is not necessary to prove the life of the Prophets because it is more apparent than the Sun and not needy of verification. Moreover, the correct path is to speak of how their lives are superior and perfected. Like the ranks of people in this world differ, so too is the living of the Prophets superior. [Mafahim Yajibu ‘an Tusahhaha, Page 165]

12. After quoting several hadiths that prove the life of Prophets ‘Alaihimus Salam, he writes:

The mentioned hadiths and others prove definitively [Qat’i] that the meaning of Prophets passing away is that they are veiled from us and we cannot sense them even though they are present and alive. Such as angels are alive and present but we cannot see them. [Mafahim Yajibu ‘an Tusahhaha, Page 171]

1. al-Muhannad is a short monograph that has signatures of attestation from 24 Deobandi Molvis including Ashraf ‘Ali Thanwi and Mahmud Hasan. In it, Khalil Ahmad Anbethwi writes:

According to us and our elders, the Prophet SallAllahu ‘Alaihi wa Sallam is alive in his blessed grave and his life is like that of this world but worship is not obligatory upon him. This life is specific to the Prophet SallAllahu ‘Alaihi wa Sallam and all other Prophets and martyrs and is not of Barzakh which all believers and even non believers share. [al-Muhannad, Page 13]

2. The said founder of Darul ‘Uloom Deoband, Qasim Nanotwi, writes:

The life of the Prophet SallAllahu ‘Alaihi wa Sallam cannot diminish and the life of believers can. This is why at the time of demise, the life of the Prophet SallAllahu ‘Alaihi wa Sallam will not finish, yes, it will be veiled and the life of believers will totally finish or half of it or a third will. Hence, this veiling of the life of the Prophet SallAllahu ‘Alaihi wa Sallam can be compared to the Sun, which, at the time of solar eclipse, is veiled and its light is obscured but not defunct. [Aab-e-Hayat, Page 208 / 209]

Important Notes:

1. The Prophets are alive in their graves living their ‘real’ and physcial life which they used to live in this world. This is why on the Night of Ascension when the Messenger of Allah reached Bayt al-Maqdis (Jerusalem), he lead the prayer in which all the Prophets stood behind him. If the prophets were not alive after their death, then how would have they come to perform salaah in Bayt al-Maqdis behind the Final Messenger?!

2. The life of the Prophets in their graves is the real, physical life which they used to live in this world. It is not merely a ‘spiritual’ life like that of the martyrs. This is why the wealth left in inheritance by the Prophets is not distributed; nor can their wives marry anyone else after them. Contrary to this, the wealth left in inheritance by the martyrs can be distributed and their wives can marry anyone after their death.

3. The life of the Prophets in their graves is not barzakhi (interspatial life) but it is the ‘real’, ‘physical’ life they used to spend in this world. The only matter of the fact is that we are not able to see them. This has been stated by the great Imam al-Shiekh Hasan ibn ‘Ammar Shurunbulali in the commentary of his famous book “Noor al-Idah” entitled “Maraqiy al-Falah”:

It is well known fact among the great scholars that the Messenger of Allah is alive in his blessed grave (the life which he used to spend in this world). The Messenger of Allah is given sustenance; takes benefit from everything which he desires; and gains the pleasure and joy of worshiping (as he had in this world). However, those who have not reached close proximity to Allah are unable to see him. [Noor al-Idah entitled Maraqiy al-Falah, Page 447]

Conclusion:

Some detractors propagandise that Ahlu’s Sunnah wa’l Jama’ah do not believe that Prophets encounter death at all. This is blatant slander and nothing to do with reality. Whoever totally denies that Prophets ‘Alaihim Assalam pass away and their souls are taken out; such a person is a denier of Qur’anic verses and mass transmitted hadiths and therefore out of the fold of Islam.

The Prophets also have to face death ; But it is simply just a nominal death
After that moment they start living once more ; Just as they had lived a physical life before

» Fard – Obligatory:

An act commanded by Allah in the Holy Qur’an is known as Fard. The following explains a Fard in detail:

a. An act that is obligatory to be executed
b. It has been proven by rigorously authenticated texts
c.  The denial of any Fard renders one to come out of the folds of Islam.
d. If one omits to perform any Fard without any valid shari’i reason, then such a person becomes a fasiq (transgressor) and the person is regarded as a major sinner. [Fatawa Ridawiyyah – Vol. 2, Page 194]

» Wajib – Necessary:

An act that is almost as compulsory as a Fard. The Messenger of Allah SallAllaho Alaihi wa Aalihi wa Sallam never omitted it. It is a graded second, below a Fard in its necessity.

a. An act that is compulsory to do.
b. It is proven by religious arguments through ijtihad.
c.  One who denies a Wajib is misguided.
d. If one omits a Wajib without any valid shari’i reason, then he is a transgressor and liable for the punishment of Hell.
e.  To miss a Wajib once (deliberately, without any valid reason) is a minor sin (Gunah-e-Saghira). However, persistently omitting a Wajib shall turn it into a major sin (Gunah-e-Kabira).

» Sunnat-e-Mu’akkadah:

“Sunnat” generally means: an act done or liked by the Messenger of Allah SallAllaho Alaihi wa Aalihi wa Sallam in relation to worship. One shall gain reward for performing a Sunnah, but there is no sin of on omits it. However, to continually omit it is a sin, and if one shows dissatisfaction to a Sunnah, then this is kufr (disbelief).

a. Sunnat-e-Mu’akkada is an act necessary to perform.
b. An act that was always performed by the Messenger of Allah ], but occasionally omitted so as to differentiate from something that is Wajib.
c.  One gains the displeasure of Allah Most High and His Beloved Prophet SallAllaho Alaihi wa Aalihi wa Sallam if a Sunnat-e-Mu’akkadah is omitted even if it is occasionally. Thus, making it a habit to omit a Sunnat-e-Mu’akkadah is an act of earning even more displeasure of Allah and His Beloved and inevitably, one becomes liable for punishment.
d. The status of a Sunnat-e-Mu’akkadah is near a Wajib.
e.  Sunnat-e-Mu’akkadah is sometimes known as Sunnat-e-Huda.

» Sunnat-e-Ghayr Mu’akkadah:

a. If it is performed one shall reap reward.
b. The Messenger of Allah had performed such an act, but also omitted it without any reason.
c.  To omit a Sunnat-e-Ghayr Mu’akkadah is disliked in the Islamic Law (Shari’ah). However, one is not punished for this.
d. Sunnat-e-Ghayr Mu’akkadah is also known as Sunnat-e-Zawa’id.

» Mustahab – Desirable Acts:

a. An act that is appreciated by the Sacred Islamic Law (Shari’ah)
b. There is no harm if one omits it
c.  One gains reward for doing it, but one is not punished for omitting it.

» Mubah:

a. An act that is neither commanded nor prohibited by the Shari’ah.
b. There is no reward for doing it, and no punishment or omitting it.

» Haram – Unlawful:

a. Totally forbidden in Islam.
b. Proven by rigorously authenticated texts.
c.  Anyone who denies something proven from the Qur’an and Hadith to be Haram, becomes a kafir.
d. If this act is committed deliberately and intentionally, even once, then such a person is a transgressor (fasiq), and has committed a major sin (Gunah-e-Kabira). Thus, such a person shall be punished.
e.  To refrain from such acts is rewarded.
f.   Haram is considered the opposite of Fard.

» Makruh-e-Tehrimi:

“Makruh” generally means something that is not desirable i.e. something that is disliked by the Islamic Law.

a. Makruh-e-Tehrimi is something that is essential to refrain from.
b. To do an act that is Makruh-e-Tehrimi is a sin and against the commands of the Shari’ah.
c.  Anyone who does it is a Fasiq, and will be punished.
d. There is reward to refrain from such acts.
e.  If such acts are done once, then they are not classed as a major sin. However, to persevere on such acts does turn it into a major sin (Gunah-e-Kabira).
f.   It is considered the opposite of a Wajib.

» Isa’at:

a. An act that is necessary to avoid.
b. It is considered the opposite of Sunnat-e-Mu’akkadah.

» Makruh-e-Tanzihi:

a. An act that is disliked by the Shari’ah.
b. If this act is done, then there is no sin or punishment. However, it is bad to make it a habit of doing such an act.
c.  One gains reward for not doing it.
d. It is considered the opposite of Sunnat-e-Ghayr Mu’akkadah.

» Khilaf-e-Awla:

It is best to avoid such acts, but if done then there is no sin or punishment. It is considered the opposite of Mustahab.

—
Extracted From
Anwaar al-Hadith, Pages 439 to 441
by Hadrat Allama Mufti Jalal al-Din Qadiri al-Amjadi

I. Hadrat ibn ‘Umar Radi Allahu Ta’ala Anhu reported that the Messenger of Allah SallAllaho Alaihi wa Aalihi wa Sallam said,

من زار قبري وجبت له شفاعتي
“Whoever visits my grave, my intercession is guaranteed for him.”

[al-Sunan al-Daraqutni (2:278) al-Kuna wa al-Asma’ al-Dulani (2:64), Majma’ al-Zawaid Haythami (4:2), al-Talkhis al-Habir Ibn Hajar al-Hafiz (2:267), Kanz al-‘Ummal (15:651), Jadhb al-Qulub – Shaykh ‘Abd al-Haq al-Dehlwi al-Muhaddith (204)]

II. Hadrat ibn ‘Umar Radi Allahu Ta’ala Anhu reported that the Messenger of Allah SallAllaho Alaihi wa Aalihi wa Sallam said,

من جاءني زائرًا لاتحمله حاجة إلا زيارتي كان حقًا علي أن أكون له شفيعًا يوم القيامة
“Whoever visits me without any avowed purpose other than my visit, it is incumbent upon me to be his intercessor on the Day of Resurrection.”

[narrated by al-Tabarani in al-Awsat and al-Kabir (12:291) and al-Daraqutni and Majma’ al-Zawa’id al-Haythami (4:2) and Ittihaf al-Sa’dah al-Muttaqin Sharh Ihya’ ‘Ulum al-Din al-Zubaidi (4:416) and Tafsir al-Durr al-Manthur al-Suyuti (1:237) and Kanz al-‘Ummal Muttaqi al-Chishti al-Shadhili al-Hindi (Hadith no. 34928 (2:256) all references from Jami’ al-Ahadith – Imam Ahmed Rida Khan compiled by ‘Allama Hanif Khan Razvi Bareilly – Vol. 2 Page 268]

III. Hadrat ibn ‘Umar Radi Allahu Ta’ala Anhu reported that the Messenger of Allah SallAllaho Alaihi wa Aalihi wa Sallam said,

من حج فزار قبري بعد وفاتي فكأنما زارني في حياتي
“Whoever makes pilgrimage then visits me after my death it is as if he visited me in my life.”

[narrated by al-Tabarani in al-Kabir (12:310) and al-Daraqutni (2:278) and al-Baihaqi in his al-Sunan al-Kubra (5:286) and in Mishkat al-Masabih Tabrezi (2756) and in al-Jami’ al-Saghir Suyuti (2:523) and Jadhb al-Qulub – ‘Abd al-Haq Dehlwi (205) and Ittihaf al-Sadah Zubaydi (4:416) and Kanz al-‘Ummal (5:135) and Majma’ al-Zawaid Haythami (4:2)]

IV. The Messenger of Allah SallAllaho Alaihi wa Aalihi wa Sallam said,

من زارنى بعد موتى فكأنما زارنى فى حياتى
“Whoever visits my grave after my death is as those who visited me in my life.”

[Narrated by al-Tabarani in al-Kabir (12:406) and al-Awsat (1:94) and al-Daraqutni (2:278)]

V. Hadrat Anas ibn Malik said that the Messenger of Allah SallAllaho Alaihi wa Aalihi wa Sallam said,

من زارني في المدينة محتسبا كان في جواري وكنت له شفيعا يوم القيامة
“Anyone who visits me in Madinah for the sake of Allah is near me and I will intercede for him on the Day of Rising.”

[al-Baihaqi and others as mentioned by Imam Qadi al-‘Iyad in al-Shifa – Section 9 – “Concerning visit to the Prophet’s grave…”]

VI. Hadrat Nafi’ Radi Allahu Ta’ala Anhu said,

كان ابن عمر يسلم على القبر رأيته مائة مرة وأكثر يجئ إلى القبر فيقول السلام على النبي صلى الله عليه وسلم السلام على أبى بكر السلام على أبى ثم ينصرف، وروى ابن عمر واضعا يده على مقعد النبي صلى الله عليه وسلم من المنبر ثم وضعها على وجهه
“I saw that Hadrat [‘Abdullah] ibn ‘Umar Radi Allahu Ta’ala Anhuma used to come to the blessed grave a hundred times or more. He would say, ‘Peace be upon the Prophet, may Allah bless him and grant him peace. Peace be upon Abu Bakr.’” Then he would leave. Ibn ‘Umar was also seen to put his hand on the seat of the Prophet at the mimbar and then place his hand on his face .

[narrated in al-Shifa’ – Section 9, and mentioned by Imam Ahmed Rida Khan the great Muhaddith and Mufassir and the Reviver of the Islamic sciences in his treatise “Abar al-Maqal – Page 3 and Jami’ al-Ahadith – Vol. 2 Pg. 268]

VII. Hadrat ‘Abdullah ibn ‘Abbas Radi Allahu Ta’ala Anhuma reported that the Messenger of Allah SallAllaho Alaihi wa Aalihi wa Sallam said,

من زارني في مماتي كان كمن زارني في حياتي، ومن زارني حتى ينتهي إلى قبري كنت له يوم القيامة شهيدا أو شفيعا
“whosoever visits me (my grave) after my death is as he has visited me in my life and I shall be an intercessor and witness for him on the Day of Resurrection.”

[Ittihaf al-Sadah (4:416) and al-Mughni Zain al-Din al-Iraqi (1:259) and Jadhb al-Qulub ‘Abd al-Haq al-Dehlawi (205)]

NOTES:

1. To perform the ziyarah (visit) of the blessed shrine of the Messenger of Allah is near to Wajib (being necessary). [Fatawa-e-Razawiyyah, Bahar-e-Shari’at]

2. To perform Hajj and not to visit the blessed shrine of the Beloved Prophet is a sign of wretchedness. 

—

Each and every Prophet and Messenger of Allah was blessed with a perfect disposition. They were handsome and their lineage noble. Their character was good as was their behavior. This is because they all possess the attributes of perfection. They guided to the completed the code of human spiritual behavior which was to be completed by Prophet Muhammad Peace and Blessings of Allah be Upon Him and practiced virtuous deeds on account of their rank being of the most noble and their degree being of the highest.

Allah tells us that He preferred some of the Prophets and Messengers over others with His words,

تلك الرسل فضلنا بعضهم على بعض منهم من كلم اللـه ورفع بعضهم درجات وآتينا عيسى ابن مريم البينات وأيدناه بروح القدس
“These are the Noble Messengers, to whom We gave excellence over each other; of them are some with whom Allah spoke, and some whom He exalted high above all others; and We gave Eisa (Jesus), the son of Maryam, clear signs and We aided him with the Holy Spirit” [Surah al-Baqarah : 253]

He also tells us,

ولقد اخترناهم على علم على العالمين
“And We knowingly chose them, among all others of their time” [Surah al-Dukhan : 32]

Prophet Muhammad Peace and Blessings of Allah be Upon Him said,

إن أول زمرة يدخلون الجنة على صورة القمر ليلة البدر… على خلق رجل واحد ، على صورة ، أبيهم آدم ، طوله ستون ذراعاً في السماء
“The first group to enter the Garden of Paradise will be like the full moon… every man will be in the height of their father Adam who was sixty cubits (90 feet) tall.” [Sahih Bukhari, Volume 4, Page 93 – Sahih Muslim, Volume 4, Page 2179]

The description of several of the prophets has been made known to us by Prophet Muhammad Peace and Blessings of Allah be Upon Him who tells us,

رأيت موسى فإذا هو رجل ضرب ، رجل ، أقنى كأنه من رجال شنوءة و رأيت عيسى فإذا هو رجل ربعة ، كثير خيلان الوجه ، أحمر كأنما خرج من ديماس
“I saw Moosa (Moses), he was tall with curly hair. He resembled the men of Shanu’a. I saw Eisa (Jesus), he was of medium height with a reddish face just as if he had come out after having taken a hot bath.”

He further described him as being slender, like a sword. He gave additional information about Moosa saying,

مبطن مثل السيف
“He is like the best men you have ever seen with a dark complexion.”

Of himself he said,

و أنا أشبه ولد إبراهيم به
“Among the descendants of Ibrahim, I am the one who most resembles him.” [Sahih Bukhari, Volume 4, Page 122 – Sahih Muslim, Volume 1, Page 153]

Sayyiduna Abu Hurayrah Radi Allahu Ta’ala Anhu tells us,

ما بعث الله تعالى من بعد لوط نبياً إلا في ذروة من قومه
“After Prophet Lot, Allah did not send a prophet who was not from the noblest class of his people.” In addition to this is that they were among the wealthy and powerful. [Mustadrak, Volume 2, Page 561]

Sayyiduna Anas ibn Maalik Radi Allahu Ta’ala Anhu tells us that

ما بعث الله نبياً حسن الوجه ، حسن الصوت ، و كان نبيكم أحسنهم وجهاً ، و أحسنهم صوتاً
Allah did not send a prophet without making his face and voice beautiful, and that Prophet Muhammad, may Allah praise and venerate him and grant him peace, had the most handsome face of all of them and also the best voice. [Shama’il al-Tirmidhi, Page 254]

During the cross-examination of Sayyiduna Abu Sufyan Radi Allahu Ta’ala Anho by Heraclius, Emperor of Rome, Heraclius said,

و سألتك عن نسبه ، فذكرت أنه فيكم ذو نسب ، و كذلك الرسل تبعث في أنساب قومها
“I questioned you about his lineage and you said that he was of good lineage among you, and that is how all the Messengers have bee sent, from the noble families of their people.” [Sahih Bukhari, Volume 4, Page 125]

There are many references to the Prophets and Messengers who were preferred by Allah mentioned in the Holy Qur’an, some of which are mentioned below:

Of Prophet Ayyub Alaihis Salam, Allah says,

إنا وجدناه صابرا نعم العبد إنه أواب
“We indeed found him patiently enduring; what an excellent bondman! He is indeed most inclined.” [Surah al-Saad : 44]

Of Prophet Yahya Alaihis Salam, Allah says,

يا يحيى خذ الكتاب بقوة وآتيناه الحكم صبيا۔ وحنانا من لدنا وزكاة وكان تقيا۔ وبرا بوالديه ولم يكن جبارا عصيا۔ وسلام عليه يوم ولد ويوم يموت ويوم يبعث حيا
“O Yahya – hold the Book firmly”; and We gave him Prophethood in his infancy. And compassion from Ourselves, and chastity; and he was extremely pious. And was good to his parents and not forceful, nor disobedient. And peace is upon him the day he was born, and the day he will taste death, and the day he will be raised alive.” [Surah al-Maryam : 12-15]

He also tells us of the time Prophet Zakariyah Alaihis Salam was given the good news of a son,

أن اللـه يبشرك بيحيى مصدقا بكلمة من اللـه وسيدا وحصورا ونبيا من الصالحين
“Indeed Allah gives you glad tidings of Yahya (John), who will confirm a Word (or sign) from Allah, – a leader, always refraining from women, a Prophet from one of Our devoted ones.” [Surah Aal-e-Imran : 39]

He tells us,

إن اللـه اصطفى آدم ونوحا وآل إبراهيم وآل عمران على العالمين
“Indeed Allah chose Adam, and Nooh, and the Family of Ibrahim, and the Family of Imran over the creation.” [Surah Aal-e-Imran : 33]

Of Prophet Nuh He says,

إنه كان عبدا شكورا
“He was indeed a grateful bondman.” [Surah al-Isra : 3]

Of Prophet Eisa Alaihis Salam He says,

إذ قالت الملائكة يا مريم إن اللـه يبشرك بكلمة منه اسمه المسيح عيسى ابن مريم وجيها في الدنيا والآخرة ومن المقربين
“And remember when the angels said, “O Maryam! Allah gives you glad tidings of a Word from Him, whose name is the Messiah, Eisa the son of Maryam – he will be honourable in this world and in the Hereafter, and among the close ones (to Allah).” [Surah Aal-e-Imran : 45]

Allah quotes Prophet Eisa Alaihis Salam who said,

إني عبد اللـه آتاني الكتاب وجعلني نبيا۔ وجعلني مباركا أين ما كنت وأوصاني بالصلاة والزكاة ما دمت حيا
“I am Allah’s bondman; He has given me the Book and made me a Herald of the Hidden (a Prophet). And He has made me blessed wherever I be; and ordained upon me prayer and charity, as long as I live.” [Suran al-Maryam : 30-31]

and Almighty Allah warns,

يا أيها الذين آمنوا لا تكونوا كالذين آذوا موسى
“O People who Believe! Do not be like the people who troubled Moosa” [Surah al-Ahzab : 69]

Prophet Muhammad Peace and Blessings of Allah be Upon Him tells us that Prophet Moosa Alaihis Salam was a modest man who covered himself. No part of his body was seen on account of his modesty. [Ash-Shifa, Volume 1, Page 136]

Allah quotes Prophet Moosa Alaihis Salam as saying,

فوهب لي ربي حكما وجعلني من المرسلين
“so my Lord commanded me and appointed me as one of the Noble Messengers.” [Surah al-Shu’ara : 21]

Several of the prophets are mentioned by Almight Allah in the Holy Qur’an as saying to their people,

إني لكم رسول أمين
“I am indeed a trustworthy Noble Messenger of Allah to you.” [Surah al-Shu’ara : 107]

In reference to Prophet Ibrahim Alahis Salam, Almighty Allah says,

ووهبنا له إسحاق ويعقوب كلا هدينا ونوحا هدينا من قبل ومن ذريته داوود وسليمان وأيوب ويوسف وموسى وهارون وكذلك نجزي المحسنين۔ وزكريا ويحيى وعيسى وإلياس كل من الصالحين۔ وإسماعيل واليسع ويونس ولوطا وكلا فضلنا على العالمين۔ ومن آبائهم وذرياتهم وإخوانهم واجتبيناهم وهديناهم إلى صراط مستقيم۔ ذلك هدى اللـه يهدي به من يشاء من عباده ولو أشركوا لحبط عنهم ما كانوا يعملون۔ أولئك الذين آتيناهم الكتاب والحكم والنبوة فإن يكفر بها هؤلاء فقد وكلنا بها قوما ليسوا بها بكافرين۔ أولئك الذين هدى اللـه فبهداهم اقتده قل لا أسألكم عليه أجرا إن هو إلا ذكرى للعالمين
“And We bestowed upon him Ishaq (Isaac) and Yaqub (Jacob); We guided all of them; and We guided Nooh before them and of his descendants, Dawud and Sulaiman and Ayyub and Yusuf and Moosa and Haroon; and this is the way We reward the virtuous. And (We guided) Zakaria and Yahya (John) and Eisa and Ilyas; all these are worthy of Our proximity. And Ismael (Ishmael) and Yasa’a (Elisha) and Yunus (Jonah) and Lut (Lot); and to each one during their times, We gave excellence over all others. And some of their ancestors and their descendants and their brothers; and We chose them and guided them to the Straight Path. This is the guidance of Allah, which He may give to whomever He wills among His bondmen; and had they ascribed partners (to Allah), their deeds would have been wasted. These are the ones whom We gave the Book and the wisdom and the Prophethood; so if these people do not believe in it, We have then kept ready for it a nation who do not reject (the truth). These are the ones whom Allah guided, so follow their guidance; say (O dear Prophet Mohammed – peace and blessings be upon him), “I do not ask from you any fee for the Qur’an; it is nothing but an advice to the entire world.” [Surah al-An’aam : 84-90]

In the following Qur’anic quotations Allah describes the prophets and messengers as possessors of many fine and admirable qualities; right action, chosen, judgment and prophecy.

Concerning Ishaq Alahis Salam, Allah tells us that the angels said to Ibrahim Alahis Salam,

لا تخف وبشروه بغلام عليم
““Do not fear!”; and they gave him the glad tidings of a knowledgeable son.” [Surah adh-Dhariyat : 28]

And of Ismail Alaihis Salam Allah says,

فبشرناه بغلام حليم
“We therefore gave him the glad tidings of an intelligent son” [Surah as-Saaffat : 101]

Almight Allah says,

ولقد فتنا قبلهم قوم فرعون وجاءهم رسول كريم۔ أن أدوا إلي عباد اللـه إني لكم رسول أمين
“And before them We indeed tried the people of Fir’aun, and an Honourable Noble Messenger came to them. Who said, “Give the bondmen of Allah into my custody; I am indeed a trustworthy Noble Messenger for you.”” [Surah al-Dukhan : 17-18]

At the time when Prophet Ibrahim Alaihis Salam was about to fulfill his sacrificial vision of his son, Ismail Alaihis Salam told him,

 

يا أبت افعل ما تؤمر ستجدني إن شاء اللـه من الصابرين
“O my father! Do what you are commanded! Allah willing, you will soon find me patiently enduring!” [Surah as-Saaffat : 102]

Of Ismail Alaihis Salam, Almighty Allah says,

 

واذكر في الكتاب إسماعيل إنه كان صادق الوعد وكان رسولا نبيا
“And remember Ismail in the Book; he was indeed true to his promise and was a Noble Messenger, a Prophet.” [Surah al-Maryam : 54]

Allah speaks of the devotion of Moosa Alaihis Salam saying,

 

إنه كان مخلصا وكان رسولا نبيا
“He was indeed a chosen one, and he was a Noble Messenger, a Herald of the Hidden.” [Surah al-Maryam : 51]

Also,

قال ستجدني إن شاء اللـه صابرا ولا أعصي لك أمرا
“Said Moosa, ‘Allah willing, you will soon find me patient and I will not do anything against your instructions.’” [Surah al-Kahf : 69]

Allah tells us that Sulayman Alaihis Salam was,

 

نعم العبد إنه أواب
“what an excellent bondman! He is indeed most inclined.” [Surah al-Saad : 30]

Allah calls upon us to remember,

 

واذكر عبادنا إبراهيم وإسحاق ويعقوب أولي الأيدي والأبصار۔ إنا أخلصناهم بخالصة ذكرى الدار۔ وإنهم عندنا لمن المصطفين الأخيار
“And remember Our bondmen Ibrahim, and Ishaq, and Yaqub – the men of power and knowledge. We indeed gave them distinction with a genuine affair – the remembrance of the (everlasting) abode. And in Our sight, they are indeed the chosen ones, the beloved.” [Surah al-Saad : 45-47]

Of Prophet Dawud Alaihis Salam, He says,

 

عبدنا داوود ذا الأيد إنه أواب
“Our bondman Dawud, the one blessed with favours; he is indeed most inclined (towards His Lord).”  [Surah al-Saad : 17]

and,

وشددنا ملكه وآتيناه الحكمة وفصل الخطاب
“And We strengthened his kingdom and gave him wisdom and just speech.” [Surah al-Saad : 20]

Of Prophet Yousuf Alaihis Salam, Almighty Allah says,

 

قال اجعلني على خزائن الأرض إني حفيظ عليم
“Said Yusuf, ‘Appoint me over the treasures of the earth; indeed I am a protector, knowledgeable.’” [Surah al-Yousuf : 55]

Allah mentions the saying of Prophet Shu’aib Alaihis Salam,

 

ستجدني إن شاء اللـه من الصالحين
“Allah willing, you will probably find me of the righteous.” [Surah al-Qasas : 27]

And,

 

ما أريد أن أخالفكم إلى ما أنهاكم عنه إن أريد إلا الإصلاح ما استطعت وما توفيقي إلا باللـه عليه توكلت وإليه أنيب
“I do not wish that I myself act against it; I only intend to make improvements as far possible; my guidance is only from Allah; I rely only upon Him and towards Him only do I incline.” [Surah al-Hud : 88]

Of Prophet Loot Alaihis Salam, Allah tells us,

 

ولوطا آتيناه حكما وعلما
“And We gave Lut the kingdom and knowledge” [Surah al-Anbiya : 74]

Of Zakariyah and Yahya Alaihim as-Salam, Allah tells us,

 

إنهم كانوا يسارعون في الخيرات ويدعوننا رغبا ورهبا وكانوا لنا خاشعين
“indeed they used to hasten to perform good deeds, and pray to Us with hope and fear; and used to weep before Us.” [Surah al-Anbiya : 90]

Sayyiduna Sufyan Ath-Thawri Alaihir raHma draws our attention to another aspect of the characteristics and qualities found in the prophets, which is their continuous sorrow, this is an indication of their perfection and there are many prophetic quotations that endorse this fact.

Prophet Muhammad, may Allah praise and venerate him and grant him perfect peace, described for himself,

إنما الكريم ابن ا لكريم ابن الكريم ابن الكريم يوسف بن يعقوب بن إسحاق بن إبراهيم ،نبي ابن نبي ابن نبي ابن نبي
“Verily! without a doubt, I am Generous, son of the Generous, son of the Generous. The noble son of a noble son, of a noble son of a noble man, Yousuf, son of Ya’qub, son of Ishaq, son of Ibrahim the prophet, son of a prophet, son of a prophet, son of a prophet.” [Sahih Bukhari, Volume 4, Page 119 – Mustadrak, Volume 2, Page 571 – Ash-Shifa, Volume 1, Page 139]

He also said,

و كذلك الأنبياء تنام أعينهم و لا تنام قلوبهم
“The eyes of the prophets slept, but their hearts did not sleep.” [Sahih Bukhari, Volume 4, Page 152]

Prophet Sulayman Alaihis Salam who was given a great kingdom, never raised his eyes to the heavens because he was humble and feared Allah. As for his diet, he would eat coarse bread made from barley but would serve others with fine food. [Az-Zuhud wa Imam Ahmad Ibn Hanbal, Page 91]

It was revealed to him, “O leader of worshipers and goal of the abstinent.” The story has reached us of how one day when he was riding on the wind with his armies, an elderly woman complained to him, whereupon he commanded the wind to stop so he might attend to her need before he continued on his way. [Ash-Shifa, Volume 1, Page 140]

When Prophet Yousuf Alaihis Salam was asked, “Why are you hungry when you are in charge of the treasures of the earth?” He replied, “I am fearful that I might become full and thereby forget those who are hungry.” [Ash-Shifa, Volume 1, Page 140]

Abu Hurayrah heard the Prophet Peace and Blessings of Allah be Upon Him say,

خفف على داود القرآن ، فكان يأمر بدوابه ، فتسرج ، فيقرأ القرآن قبل أن تسرج ، و لا يأكل إلا من عمل يده
“Recitation was made easy for Dawud. He would order his mount and turn it loose, and would finish his recitation before his mount wandered off.” [Ash-Shifa, Volume 1, Page 140]

Prophet Dawud Alaihis Salam ate only from the labor of his own hands and would ask Allah to provide for him from the work of his own labor so that he would not need to take anything from the treasury. Almighty Allah tells us,

 

ألنا له الحديد ۔ أن اعمل سابغات وقدر في السرد
“and We made iron soft for him. ‘Make large coats of armour and keep proper measure while making;’” [Surah Saba : 10-11]

Prophet Muhammad Peace and Blessings of Allah be Upon Him told his Companions,

أحب الصلاة إلى الله صلاة داود ، وأحب الصيام إلى الله صيام داود : كان ينام نصف الليل ، و يقوم ثلثه ، و ينام سدسه ، و يصوم يوماً و يفطر يوماً و كان يلبس الصوف ، و يفترش الشعر ، و يأكل خبز الشعير بالملح والرماد ، و يمزج شرابه بالدموع ، و لم ير ضاحكاً بعد الخطيئة ، ولا شاخصاً ببصره إلى السماء ، حياء من ربه ، و لم يزل باكياً حياته كلها . و قيل : بكى حتى نبت العشب نت دموعه ، و حتى اتخذت الدموع في خذه أخدوداً . و قيل : كان يخرج متنكراً يتعرف سيرته ، فيستمع الثناء عليه ، فيزداد تواضعاً
“The prayer Allah loves most is that of Dawud, and the fast He loves most is that of Dawud. He would sleep for half of the night, stand up for a third and sleep for a sixth. He would fast alternate days. He wore wool and slept on hair. He ate barley bread mixed with salt and ashes. His drink was mixed with tears after his error of inaccurate judgment in which he had passed judgment before hearing from the second party. He was never seen to laugh nor look upwards to the sky because of his shyness before his Lord and he wept continuously until he died. It is said that he wept until plants sprang up from his tears and until the tears formed a crease on his cheeks, and that when he went out he would disguise himself to learn what people thought of his justice, and upon hearing people praise him, he became more humble.” [Sahih Bukhari, Volume 4, Page 128 – Sahih Muslim, Volume 2, Page 816 – Kitab az-Zuhud, Page 71 – Ash-Shifa, Volume 1, Page 140]

Eisa Alaihis Salam was asked, “Why don’t you ride a donkey?” He replied,

أنا أكرم على الله من أن يشغلني بحمار
“I exalt Allah so much to be occupied with tending to a donkey.” [Musannaf Abi Shayba as stated in Manabil as-Safa of Imam Suyooti, Page 87]

His clothing was made from hair and he ate from the trees. He did not have a house and would sleep wherever sleep overtook him. The name he most liked to be called by was “the very poor”. [Kitab az-Zuhud]

Prophet Muhammad Peace and Blessings of Allah be Upon Him spoke of the trials of previous prophets saying,

لقد كان الأنبياء قبلي يبتلي أحدهم بالفقر و القمل ، و كان ذلك أحب إليهم من العطاء إليكم
“Some of the prophets before me were tested with poverty and lice. They preferred those trials to gifts.” [Mustadrak, Volume 4, Page 307]

Mujahid tells us that Prophet Yahya’s food was that of herbs and he wept so much on account of his fear of Allah that puffed-up folds formed on his cheeks. To avoid people he would eat in the company of wild animals. [al-Bidaya wa an-Nihaya, Volume 1, Page 149]

Tibri narrated from Wahb Ibn Munabbih that Moosa sought shelter in a hut. He ate and sipped from a stone with a hollow in it. In humility he sipped in a way similar to that of an animal because of the honor Allah had shown him by speaking to him. [Ash-Shifa, Volume 1, Page 141]

These reports have all been recorded and the perfect attributes of the prophets and messengers together with their good character, handsome features and qualities are well known so we will not linger any more on them. Should you read contrary to these reports in other books, know that the historian or commentator is among the ill-informed.
—

Extracted from:

All praise is to Allah, the Lord Of The Creation. The Most Gracious, the Most Merciful. Owner of the Day of Recompense. Who blessed us being the Ummah of His Beloved Rasool Sallallaho Alaihi wa Sallam. Who sanctified our hearts with the Love and Affection towards His Beloved Rasool Sallallaho Alaihi wa Sallam. Who blessed us the with the most precious treasure of Iman (Faith)… Countless Salutations, Peace and Blessings be upon the Cream of the Creation… Mercy for all Worlds… Seal of the Prophets Sayyiduna wa Maulana MuHammadur RasoolALLAH Sallallaho Alaihi wa Sallam, His Blessed Parents, His entire Family, His Progeny, His Companions and all those who Follow Him!!

Dear Brothers and Sisters! Iman is to accept every word of Sayyiduna RasoolAllah SallAllahu Alaihi wa Sallam as absolute and nothing else but truth and to testify whole-heartedly the reality and truth of Sayyiduna Rasoolullah SallAllahu Alaihi wa Sallam.

One who observes the above would be called a Muslim, that is, if any of his words, actions or conditions does not reject, insult or falsify Almighty Allah and His Rasool SallAllahu Alaihi wa Sallam. His relationship with Almighty Allah and His Rasool SallAllahu Alaihi wa Sallam must be above all other relationships. He must love and respect all those who are the beloved of Almighty Allah and His Rasool SallAllahu Alaihi wa Sallam even though that person may be his enemy. He must disrespect and hate all those who disrespect and hate Almighty Allah and His Rasool SallAllahu Alaihi wa Sallam even if that person may be his beloved son. Whatever he gives should be for Almighty Allah and whatever he abstains from must be for Almighty Allah. Such a persons Iman is known as “Kaamil” or “Complete”.

Sayyiduna RasoolAllah SallAllahu Alaihi wa Sallam states:

من أحب لله وأبغض لله وأعطى لله ومنع لله فقد استكمل الإيمان
“One who loves for Allah, hates anyone because of Allah, spends for Allah and holds back for Allah, then, indeed, he has completed his Iman.” [Sunan Abi Dawood, Vol. 2, Page 632, Hadith 4681]

This is an enormous subject, but we shall concentrate in what constitutes an insult then the impending penalty.

1. The verdict of infidelity for insulting the Holy Prophet SallAllahu Alaihi wa Sallam will depend upon the apparent words and no consideration will be given to the intention and the purpose of the person committing the insult and the circumstances of the time. [Imām Shahāb ud-Dīn Khafājī Hanafī, Nasīm ar-Riyadh, Vol. 4, Page 426]

2. When a person (a Muslim) speaks ill of the Holy Prophet SallAllahu Alaihi wa Sallam is any connection, he becomes an infidel. According to some ‘Ulamā, if a man uses an insulting word even for the sacred hair of the Holy Prophet Muhammad SallAllahu Alaihi wa Sallam he will become an infidel. [Fatāwah Qadī Khan, Vol. 4, Page 882]

3. If a Muslims abuses the Holy Prophet Muhammad SallAllahu Alaihi wa Sallam or lies about him or picks out faults in him, or robs him of his dignity, he commits the act of infidelity against Allāh Almighty. [Imām Abū Yūsuf, Kitāb al-Khiraj, Page 182]

4. Truly whoever abused the Holy Prophet SallAllahu Alaihi wa Sallam or ascribed any fault to him or attributed any defect to his family, religion or his habit, or reproached him, or compared the Holy Prophet Muhammad SallAllahu Alaihi wa Sallam with any defective thing with the objective of degrading his personality and prestige, he is truly an abusive person and deserves to be executed. We make absolutely no exception to this verdict, whether the insult has been committed intentionally or unintentionally. This has been the verdict of all the ‘Ulamā of the Ummah from the time of the Companions to the present day. [Qadī Iyadh, Ash-Shifa, Vol. 2, Page 214]

5. It is narrated by Imām Abū Hafs al-Kabīr Radi Allahu Ta’ala Anhu that if anybody ascribes a defect even to the sacred hair of the Holy Prophet Muhammad SallAllahu Alaihi wa Sallam he will become an infidel. Imām Muhammad Radi Allahu Ta’ala Anhu mentioned in his ‘Mabsūt’ that it is an act of infidelity to abuse the Holy Prophet SallAllahu Alaihi wa Sallam.

6. It is beyond doubt that the whole of the Ummah is unanimous that the one who slanders the Holy Prophet Muhammad SallAllahu Alaihi wa Sallam or any of the other Prophets, is an infidel, whether he committed this act while considering it legitimate or illegitimate. He is an infidel in the opinion of the Ulema, and whoever doubts his infidelity is also an infidel. [Dhakhairat al-Uqba, Page 240]

7. It is stated in Fatawa Alamgir (also known as Fatawa al-Hindiya) that No ta’wīl will be heard for manifest, unambiguous words. Fatāwah Khulasa, Fusul ‘Imadiya, Jami’ al-Fusulin and Fatāwah Hindiya and others state: If someone calls himself RasûlAllâh or refers to himself as Paighambar in Persian and then says that he meant that he is an ambassador who delivers someone’s message; then he will become a Kâfir. [Fatāwah Hindiya, Vol. 2, Page 263]

8. Imām Qadī ‘Iyadh writes that Imām Ahmad bin Abī Sulaiman, student of Imām Sahnun rahimahumAllah, was asked about a man to whom it was said that “In the name of RasûlAllâh”, he said “May Allah do so-and so with RasûlAllâh” and uttered insolent words. It was said to him, “Oh enemy of God! What do you utter about the Messenger?” He replied using even harsher words and then said, “By saying RasûlAllâh, I meant a scorpion”. Imām Ahmad bin Abī Sulaiman advised the questioner thus, “Bear witness against him so that he may get the punishment of death and that you get the reward. I am with you on this” [meaning, give evidence against him to the Muslim judge and I will also try that we get the judge to issue a verdict of capital punishment and gain the reward of this]. Imām Habīb bin Rabī’ says that this is because no ta’wīl is heard for explicit words. [al-Shifa’ fī Ta’rif Huqūq al-Mustafa, Vol. 2, Page 209]

9. Mawlana ‘Alī Qarī writes that is, when that man said that he was referring to a scorpion – he claimed the literal meaning of the word Risalah in that even the scorpion is sent by Allāh to the people – this ta’wīl is rejected according the rules of the Sharī’ā. [Sharh Shifa’ Mullah ‘Alī Qarī ma’a Nasīm al-Riyadh, Vol. 4, Page 343]

10. ‘Allamah Shihāb Khafājī writes that Indeed the literal meaning of the word that he referred to is true and denying this is stubbornness. However, his claim that he had intended these meanings will not be accepted because this ta’wīl is extremely farfetched. To twist the meaning of word from its apparent meaning will not be heard just as when a man says to his wife that you are taaliq and then gives the explanation that what I meant was that she is open, not tied up [literally, taaliq means extended]. Such a ta’wīl will not be accepted and he will be thought to be delirious. [Nasīm al-Riyadh Sharh Shifa’, Vol. 4, Page 343]

We can go on quoting the righteous Ulama on this topic and the verdict is the same, a single bad word towards the Holy Prophet SallAllahu Alaihi wa Sallam under any circumstance, intentional or not, leads to Kufr! Furthermore, any Muslim doubting the Kufr of an abuser of the Holy Prophet SallAllahu Alaihi wa Sallam will himself become a Kafir!!

Dear Muslims!! Is it possible that the heart that contains the love and honour of the master of the universe, Sayyiduna Muhammad SallAllahu Alaihi wa Sallam, could ever tolerate insults to him, though it may be his Ustadh, Murshid, leader or even father? Would the heart that extremely loves the Holy Prophet SallAllahu Alaihi wa Sallam above all creation, ever respect or love one who belittles the unique and faultless Prophet of Allah SallAllahu Alaihi wa Sallam, even though it may be his own child or intimate friend?
All good is from Allah Ta’ala whereas mistakes are from this humble speck. May Allah Ta’ala bring us closer to Him and His Rasool SallAllahu Alaihi wa Sallam. May He accept our humble efforts and grant us the capacity to be good and do good. May we live in this World with extreme protection of Iman and leave this world having our Iman safe and sound… Aameen bi jahi Sayyid al-Ameen Alaihi Afdal as-Salati wa at-Tasleem!!

The rights of the Beloved Prophet Peace and Blessings of Allah be Upon Him and the devotion, respect, esteem and honor that are owed to him are made clear in the Holy Book and the Sunnah and the consensus of the community. In His Book, Allah has made it haram to harm him. The community agrees that anyone among the Muslims who disparages him or curses him is to be killed!!

Allah SubHanuhu wa Ta’ala says,

إن الذين يؤذون الله ورسوله لعنهم الله في الدنيا والآخرة وأعد لهم عذابا مهينا
“Indeed those who trouble Allah and His Noble Messenger – upon them is Allah’s curse in the world and in the Hereafter, and Allah has kept prepared a disgraceful punishment for them.” [Surah al-Ahzab, Verse 57]

And,

والذين يؤذون رسول الله لهم عذاب أليم
“and for those who trouble the Noble Messenger of Allah, is a painful punishment.” [Surah al-Tawbah, Verse 61]

And,

وما كان لكم أن تؤذوا رسول الله ولا أن تنكحوا أزواجه من بعده أبدا إن ذلكم كان عند الله عظيما
“and you have no right to trouble the Noble Messenger of Allah, nor ever marry any of his wives after him; indeed that is a very severe matter in the sight of Allah.” [Surah al-Ahzab, Verse 53]

Know that all who curse Muhammad, may Allah bless him and grant him peace, or blame him or attribute imperfection to him in his person, his lineage, his deen or any of his qualities, or alludes to that or it’s like by any means whatsoever, whether in the form of a curse or contempt or belittling him or detracting from him or finding fault with him or maligning him, the judgment regarding such a person is the same as the judgment against anyone who curses him. He is killed as we shall make clear. This judgment extends to anything which amounts to a curse or disparagement. We have no hesitation concerning this matter, be it a clear statement or allusion.

The same applies to anyone who curses him, invokes against him, desires to harm him, ascribes to him what does not befit his position or jokes about his mighty affair with foolish talk, satire, disliked words or lies, or reviles him because of any affliction or trial which happened to him or disparages him, because of any of the permissible and well-known human events which happened to him. All of this is the consensus of the ‘Ulama’ and the Imams of fatwa from the time of the Companions until today.

1. Abu Bakr ibn al-Mundhir said that

أجمع عوام أهل العلم على أن من سب النبي صلى الله عليه و سلم يقتل ، و ممن قال ذلك مالك بن أنس ، و الليث ، و أحمد ، و إسحاق ، و هو مذهب الشافعي
The bulk of the people of knowledge agree that whoever curses the Prophet is killed. These include Malik ibn Anas, al-Layth, Ahmad ibn Hanbal and Ishaq ibn Rahawayh, and it is the position of the Shafi’i school.

2. Qadi Abu’l-Fadl said that

و هو مقتضى قول أبي بكر الصديق رضي الله عنه ، و لا تقبل توبته عند هؤلاء المذكورين و بمثله قال أبو حنيفة ، و أصحابه ، و الثوري و أهل الكوفة ، و الأوزاعي في المسلم ، لكنهم قالوا : هي ردة
It is based on the statement of Abu Bakr as-Siddiq. His repentance is not accepted. Something similar was stated by Abu Hanifa and his people, ath-Thawri and the people of Kufa and al-Awza’i about the Muslims. However, they said that it constitutes apostasy.

At-Tabari related something similar from Abu Hanifa and his companions about anyone who disparages the Prophet, proclaims himself quit of him or calls him a liar.

3. Sahnun said about those who curse the Prophet (SallAllaho Alaihi wa Sallam),

ذلك ردة كالزندقة
“This is apostasy in exactly the same way as heresy (zandaqa) is.”

4. Muhammad ibn Sahnun said that

أجمع العلماء أن شاتم النبي صلى الله عليه و سلم المتقص له كافر . و الوعيد جار عليه بعذاب الله ، و حكمه عند الأمة القتل ، و من شك في كفره و عذابه كفر
The ‘ulama’ agree that anyone who reviles the Prophet and disparages him is an unbeliever and the threat of Allah’s punishment is on him. The community’s judgment on him is that he be killed. Anyone who has any doubts about such a person’s disbelief and punishment is also an unbeliever.

For a proof of this, Ibrahim ibn Husayn ibn Khalid, the faqih, uses the instance of Khalid ibn al-Walid killing Malik ibn Nuwayra for referring to the Prophet as “your companion.”

5. Abu Sulayman al-Khattabi said,

لا أعلم أحداً من المسلمين اختلف في وجوب قتله إذا كان مسلماً
“I do not know of any Muslim who disagrees about the necessity of killing such a person if he is a Muslim.”

6. Ibn al-Qasim reports from Malik in the book of Ibn Sahnun, the Mabsut, and the ‘Utibiyya and Ibn Mutarrif relate the same from Malik in the book of Ibn Habib,

من سب النبي صلى الله عليه و سلم من المسلمين قتل ، و لم يستتب
“Any Muslim who curses the Prophet is killed without being asked to repent.”

7. Ibn al-Qasim said in the ‘Utibiyya,

من سبه أو شتمه أو عابه أو تنقصه فإنه يقتل ، و حكمه عند الأمة القتل كالزنديق
“Anyone who curses him, reviles him, finds fault with him or disparages him is killed. The community says that he should be killed just like the dualist. Allah made it obligatory to respect the Prophet and be dutiful to him.”

8. In the Mabsut from ‘Uthman ibn Kinana we find,

من شتم النبي صلى الله عليه و سلم من المسلمين قتل أو صلب حياً و لم يستتب و الإمام مخير في صلبه حياً أو قتله
“Any Muslim who reviles the Prophet is killed or crucified without being asked to repent. The Imam can choose between crucifying him and killing him.”

9. In the variant of Abu’l-Mus’ab and Ibn Abi Uways, they heard Malik say,

من سب رسول الله صلى الله عليه و سلم ، أو شتمه ، أو عابة ، أو تنقصه ـ قتل مسلماً كان أو كافراً ، و لا يستتاب
“Anyone who curses the Messenger of Allah, may Allah bless him and grant him peace, reviles him, finds fault with him or disparages him is killed, be he Muslim or unbeliever, without being asked to repent.”

10. Asbagh Alaihir raHma said,

يقتل على كل حال أسر ذلك أو ظهره ، و لا يستتاب ، لأن توبته لا تعرف
“He is killed in every case, whether he conceals it or makes it public, without being asked to repent because his repentance is not recognized.”

11. Malik Ibn Wahb related that Malik said,

إن رداء النبي صلى الله عليه و سلم ـ و يروى زر النبي صلى الله عليه و سلم ـ وسخ ، أراد عيبه ـ قتل
“Anyone who says that the Prophet’s cloak (or button) was dirty, thereby intending to find fault with him, should be killed.”

12. Imam Qadi Iyad al-Maliki said,

قال بعض علمائنا : أجمع العلماء على أن من دعا على نبي من الأنبياء بالويل ، أو بشيء من المكروه ـ أنه يقتل بلا استتابة
Few of our ‘ulama says that people agree that anyone who curses any of the Prophets using the expression “Woe to him” or anything disliked is to be killed without being asked to repent.

13. Abu’l-Hasan al-Qabisi gave a fatwa that

فيمن قال في النبي صلى الله عليه و سلم : الحمال يتيم أبي طالب ـ بالقتل
a man who called the Prophet “the porter, the orphan of Abu Talib” should be killed.

14. Abu Muhammad ibn Abi Zayd gave a fatwa to kill a man who was listening to some people discussing what the Prophet looked like. When a man with an ugly face and beard walked by, he said to them, “You want to know what he looked like? He looked like this passer-by in physique and beard.” Abu Muhammad said,

و لا تقبل توبته و قد كذب ـ لعنه الله ، و ليس يخرج من قلب سليم الإيمان
“His repentance is not accepted. He lied, may Allah curse him. That could not come out of a heart with sound belief.”

15. Ahmad ibn Abi Sulayman, the companion of Sahnun, said,

إن النبي صلى الله عليه و سلم كان أسود يقتل
“Anyone who says that the Prophet was black should be killed.”

16. He was told about a man to whom someone said, “No, by the right of the Messenger of Allah,” and he replied, “Allah did such a thing to the Messenger of Allah,” mentioning some ugly words. People said to him, “What are you saying, enemy of Allah?” Then he said some even harsher things and added, “I wish for a scorpion for the Messenger of Allah.” When someone asked him for fatwa about this man, lbn Abi Sulayman said,

شهد عليه و أنا شريكك
“Testify against him and I will be your partner,”

i.e. in killing him and getting the reward. Habib ibn ar-Rabi’ said that is because trying to explain away the literal expression is not accepted because it is clear contempt and lack of respect for the Messenger of Allah. His blood is permitted.

17. The fuqaha’ of Andalusia gave a fatwa that Ibn Hatim, the scholar of Toledo, be killed and crucified because there was testimony that he made light of what is due to the Prophet. In the course of a debate, he called him “the orphan” and the in-law of the lion (i.e. Mawla ‘Ali),” and claimed that his doing-without (zuhd) las not intentional. He alleged that if he had been able to have good things, he would have eaten them. He said other similar things.

18. The fuqaha’ of the Qayrawan and the companions of Sahnun gave a fatwa for the killing of Ibrahim al-Ghazari, a poet and master of many sciences. He was one of those who attended the assembly of Qadi Abu’l-‘Abbas ibn Talib for debate. He was accused of objectionable things like mocking Allah, His Prophets and our Prophet. Qadi Yahya ibn ‘Umar and other fuqaha’ summoned him and commanded that he be killed and crucified. He was stabbed and crucified upside down. Then he was brought down and burned. One of the historians related that when the post to which he was tied was lifted up, the body turned around away from qibla. It was a sign to all and the people said, “Allah is greater!” Then a dog came and licked his blood. Yahya ibn ‘Umar said, “The Messenger of Allah, may Allah bless him and grant him peace, spoke the truth,” and he mentioned a hadith in which the Prophet said, “A dog will not lick a Muslim’s blood.”

19. Qadi Abu ‘Abdullah ibn al-Murabit said,

من قال : إن النبي صلى الله عليه و سلم هزم يستتاب ، فإن تاب و إلا قتل ، لأنه تنقص ، إذ لا يجوز ذلك عليه في خاصته ، إذ هو على بصيرة من أمره ، ويقين من عصمته
“Whoever says that the Prophet was defeated is asked to repent. If he repents, it is all right. If not, he is killed because it detracts from the Prophet. Such a disparaging remark could not be said about the Prophet by anyone with understanding of his affair and certainty about his inviolability.”

20. Habib ibn Rabi’ al-Qarawi said that

مذهب مالك و أصحابه أن من قال فيه صلى الله عليه و سلم : ما فيه نقص ـ قتل دون استتابة
The school of Malik and his companions is that anyone who says anything disparaging about the Prophet is killed without being asked to repent.

21. Ibn ‘Attab said that

الكتاب و السنة موجبان أن من قصد النبي صلى الله عليه و سلم بأذى أو نقص ، معرضاً أو مصرحاً ، و إن قل ـ فقتله واجب ، فهذا الباب كله مما عده ا لعلماء سباً أو تنقصاً يجب قتل قائله ، لم يختلف في ذلك متقدمهم ولا متأخرهم
The Book and Sunnah require that someone who intends to even slightly harm or disparage the Prophet, either by allusion or clear statement, must be killed. Anything like this which is something that the ‘ulama’ consider to be a curse or disparagement necessitates that the one who says it be killed. Neither the early or later people disagree about that.

22. Qadhi Ayad al-Maliki says,

و كذلك أقول حكم من غمصه أو عيره برعاية الغنم أو السهو أو النسيان أو السحر ، أو ما أصابه من جرح أو هزيمة لبعض جيوشه ، أو أذى من عدوه ، أو شدة من زمنه ، أو بالميل إلى نسائه ، فحكم هذا كله لمن قصد به نقصه القتل
“This is also my position regarding the judgment of anyone who belittles him or insults him about having been a shepherd, oversight, forgetfulness, sorcery, any wound he received, the defeat of one of his armies, injury by an enemy, the intensity of his illness or his being attracted to his wives. The judgment of all this is that the one who intends to disparage him by it is killed.”  —

The Awliya Allah state that an Ignorant Sufi is a tool of Shaytan. For the same reason, Sayyiduna Rasoolullah SallAllahu Alaihi wa Sallam said,

فقيه واحد اشد علی الشيطان من الف عابد
“A Faqeeh (‘Alim or Doctor of Islamic law) is heavier than a thousand ‘Aabids (Worshippers) upon Shaitan”. [Tirmidhi, Vol. 2, Page 93]

When an ignorant person worships or tries to tread on the path of Sufism, the Shaitan makes him dance on his finger tips by putting his reins in his mouth, the bridle in the nose and drags him to wherever he desires. The ignorant Sufi thinks that whatever he is doing is correct and excellent.

False Sufis steal the words of the Sufis and present them as their own, and thus trick people with the beautiful teachings, which they are merely imitators of. They do not have true knowledge of that which they are speaking. Many of the great Sufi Shuyookh speak of deceptive false Sufis. These people take the title of “Sufi” because it gives them a certain amount of prestige and power, and they take advantage of those who cannot tell false Sufism from the real thing.

Sayyiduna Junaid Baghdadi Radi Allahu Ta’ala Anho states that his Spiritual Master or Peer-o-Murshid, Sayyiduna Sirri Saqti Radi ALLAHu Ta’ala Anho prayed in the following words:

جعلك اﷲ صاحب حديث صوفيا و لاجعلك صوفيا صاحب حديث
May Allah first make you a Muhaddith (Scholar of Ahadith) then a Sufi and not firstly a Sufi then a Muhaddith. [Ihya al Uloom, Vol, Page 22]

Imam Ghazali Radi ALLAHu Ta’ala Anho, commenting on this Dua said,

اشار الى ان من حصل الحديث والعلم ثم تصوف افلح ومن تصوف قبل العلم خاطر بنفسه
The meaning of Hazrat Sirri Saqti’s Dua is that the one who first studies Hadith and Knowledge, then sets foot into Sufism, has indeed succeeded. But, he who wishes to become a Sufi before obtaining knowledge has certainly put himself into total destruction. [Ihya al Uloom, Vol, Page 22]

Sayyiduna Sayyidi Abul Qasim Junaid Baghdadi Radi Allahu Ta’ala Anho states:

من لم يحفظ القراٰن ولم يكتب الحديث لايقتدٰى به في هذا الامر لان علمنا ھذا مقيد بالكتاب والسنة
“One who has not learnt the Quran and written the Hadith, that is, one who is ignorant about the Laws of Shariah, never follow him in anything pertaining to Tariqah and do not take him as your Peer because our knowledge of Tariqah is strictly in accordance with the Quran and Hadith (ie. Shariah).” [Risaalah al-Qushayriya, Page 20]

Sayyiduna Sirri Saqti Radi ALLAHu Ta’ala Anho states:

التصوف اسم لثلاث معان وھوالذي لايطفى نور معرفته نور ورعه ولايتكلم بباطن في علم ينقضه ظاھر الكتب او السنة ولاتحمله الكرامات على ھتك استار محارم اﷲ تعالٰى

Tassawuf is the name of three qualities:

1. His Noor of Ma’rifah (Knowledge of Allah) must not extinguish his Noor of Daragh (Falsehood).
2. Never speak from the knowledge of Batin (Interior) which may contradict the Zahir (Exterior) Quran and Hadith.
3. Do not let Karamats (Miracles) caste a veil on those things which Allah has made Haram.

Sayyiduna Shaykh Shabuddin Suhrawardi Radi Allahu Ta’ala Anho who was taken by his uncle to visit Sayyiduna al-Ghawth al-A’zam Shaykh Abd al-Qadir al-Jilani said,

حقيقة ردتها الشريعة فھي زندقة
“The Haqiqah which is rejected by Shariah is not Haqiqah but irreligiousness.” [Awarif al Ma’arif, Page 72]

The exoteric religious sciences of Islam (religious law and jurisprudence, references to the Qur’an and Hadith, theology, etc) began simultaneously with the esoteric sciences of Sufism (self-purification, asceticism, and mysticism). There is no logical division between outer formal Islam and the inner school of Sufism. With the beloved Prophet Muhammad SallaAllahu Ta’ala ‘Alayhi wa Sallam command of “seek knowledge even if it be in China”; the value of learning was given a divine status and great historic centers of learning were established. The wise and knowledgeable Peers were attached to Tariqas (spiritual path leading to Almighty Allah), international ‘brotherhoods’ that disseminated both the exoteric and esoteric Islamic sciences throughout the Muslim world. The teaching of each Tariqa would be traceable through a Silsila, the line of succession that connected members, through their Peer, with his master and in turn with their Masters. Ultimately this reached the Noble Companions of the beloved Prophet Salla Allahu Ta’ala ‘Alayhi wa Sallam and the beloved Prophet SallaAllahu Ta’ala ‘alayhi wa Sallam himself.

Shaykh Bayazid Bustaami (Radi Allahu Ta’ala Anhu) cautions us:

لونظر تم الي رجل اعطي من الكرامات حتى يرتقي (وفي نسخة يتربع) في الهواء فلا تغتروا به حتى تنظروا كيف تجدونه عندالامر والنھي وحفظ الحدود و آداب الشريعة
“If you see a person sitting cross-legged in the air, don’t be fooled by his act! Observe his approach and attitude towards the compulsory acts (Fardh, Waajib) and prohibited acts (Haraam, Makruh Tahreemi) and detestable acts (Makrooh) and other restrictions and etiquette’s of the Shari’ah”. [Risaalah al-Qushayriya, Page 15]

The miracle of a Wali is his complete compliance to the teachings of Nabi (Sallallaho Alaihi Wa Sallam). The steadfast adherence to the Shari’ah is the best Karaamat. A true Saint is righteous and follows the path laid down by the Holy Prophet (Sallallaho Alaihi Wa Sallam).

Hadrat Data Ganj Bakhsh Ali Hujweri writes:

“A group of heretics have joined the Sufis. They preach that once obedience to Shari’ah is intensified to such an extent that Wilayah (Sainthood) is achieved, Ta’at (obedience to the Laws of Sharee’ah) is no longer necessary. This is an incorrect and false claim. In the path of truth, there is absolutely no stage where Ta’at becomes redundant”. [Kashf al Mahjoob, Page 312]

Hadrat Data Saahib emphasizes,

“To achieve Wilaayat, the compliance to the Sunnah of Nabi Kareem is definitely required.” [Kashf al Mahjoob, Page 455]

Hadrat Data Ganj Bakhsh explains the relationship of Haqiqah and Shari’ah as follows:

“Shari’ah without Haqeeqah is a farce and show and Haqiqah without Shari’ah is hypocrisy. Pretence and hypocrisy are both the ruination of Imaan. Almighty Allah says: ‘Whoever exhibits Mujahidah (continuous striving) towards us, We will show them Our path’. Mujahidah is Shari’ah and guidance towards the path of Almighty Allah is Haqeeqah. Shari’ah functions to protect the outward and Haqeeqah guards the inner conditions of the Believer”. [Kashf al Mahjoob, Page 526]

Hadrat Mawlana Jalal al-Din Rumi Radi Allahu Ta’ala Anhu says:

“A disciple who is trained by a man of Allah will have a pure and purified spirit. But he who is trained by an impostor and hypocrite and who learns theory from him will be just like him: despicable, weak, incapable, morose, without any exit from uncertainties, and deficient in all his senses.” [Fihi ma fihi, Page 145]

Furthermore, on the topic of false Sufis and the harm they do, Mawlana Jalal al-Din Rumi says:

You are the disciple and guest of someone who in his vileness will steal away all your attainments. He is not victorious, how will he make you victorious? He will not give you light, he will make you dark. Since he has no light, how can others receive light through associating with him? Like a blind man who cures eyes: With what will he anoint your eyes other than wool? He has no scent or trace of God, but his claims are greater than those of Seth or Adam. The devil himself is embarrassed to appear before him; he keeps on saying, “We are of the saints and even greater.” He steals many of the words of the dervishes, so that people may think he really is someone. In his talks he even cavils at Bayazid; Yazid himself is ashamed of him. He is destitute of the bread and provisions of heaven: Allah SubHanuhu wa Ta’ala has not thrown him a single bone. [Mathnawi of Jalaluddin Rumi, Book I, Page 76]

Therefore we see that a great Shaykh such as Jalal al-Din Rumi Alaihir raHma warns us of the false Sufis. False Sufis may even be more prevalent today than they were in the past. We must distinguish between true Sufis, who follow the Shari’ah, and false Sufis, who often do not.

Syyeduna Ala’Hadrat Imam Ahmad Rida al-Qadiri in his Malfuz Shareef while answering a question said,

“A Murshid who does not respect and follow the Shari’ah is himself in darkness and totally incapable of illuminating (rating someone else’s path or guiding them). Such people are disciples of Shaytan and the enemies of Islam. To follow any path other than that of the Shari’ah is the path of the Cursed Shaytan. The evil jesters who mock the Ulama and jeer at the teachings of the Shari’ah, They (falsely) claim that the Ulama and the Fuqara have always been at odds with each other. These ignorant idiots cast doubts over the most eminent Ulama and question their integrity.” [Al Malfuz Sharif, Vol. 2]

It is to be noted that Shari’ah is established on the firm foundation of Quran, Sunnah, Consensus and analogy of the Jurists. If a person disputes any particular analogical problem and is equipped with substantiating evidence, then the matter is not so serious. However, when a person openly defies the Quran, Hadith and Ijma (consensus), he not only gives up any claim to being a Sufi or a Murshid, but more then this… Surely, A donkey with a load of Holy Books is still a donkey!!
—
Extracted from
Irshaadat-e-AlaHadrat Radi Allahu Ta’ala Anhu
Compiled and Translated by: Shaykh Abd al-Hadi al-Qadiri

يا ايها الذين امنوا لا تتخذوا اليهود والنصارى اولياء بعضهم اولياء بعض ومن يتولهم منكم فانه منهم ان الله لا يهدي القوم الظالمين
“O People who Believe! Do not make the Jews and the Christians your friends; they are friends of one another; and whoever among you befriends them, is one of them; indeed Allah does not guide the unjust.”[Surah al-Maidah 5:51]

• Dr. Tahir calling the representatives of the Hindu, Buddhist & Sikh religions as “great leaders”.
• Dr. Tahir saying that, “the three religions – of the Jews, the Christians and Islam – are all the legacy of Syedna Ibrahim (peace be upon him)” – which is in direct contradiction of the Holy Qur’an.
• Dr. Tahir saying that, “We will sing together the song of peace and love. We will take melodies from the Bible, we will take lyrics from the Taurah, and we will take rhythm from the Qur’an – and we will take humility and peace from all other sacred books belonging to other religions of humanity”.
• Dr. Tahir saying that, “We will remember the awakening of the Buddha, and we will remember the love of Krishna and we will remember the optimism of the Sikhs”.
• Dr. Tahir praying that “May each religion keep its fragrance”.
• The disbelievers & their leaders were personally requested by Dr. Tahir to call out to their “respective gods”. They then “called out” (prayed) loudly as follows:-
  Hindu Pundit: “Hare Krishna, Hare Krishna, Raam Raam, Hare Raam …”
  Christian Priest: “Jesus, Jesus, Jesus, Father God”.
  Buddhist Monk: “Namoh Buddhay, Namoh Buddhay, Namoh Buddhay”
  Hindu Monk: “Om Namash-Shivaye Namaham..”
  The Sikhs: “Wahe Guru, Wahe Guru……. Sat Sri Akaal”

Allah SubHanuhu wa Ta’ala says in the Holy Qur’an

قل إن كان آباؤكم وأبناؤكم وإخوانكم وأزواجكم وعشيرتكم وأموال اقترفتموها وتجارة تخشون كسادها ومساكن ترضونها أحب إليكم من الله ورسوله وجهاد في سبيله فتربصوا حتى يأتي الله بأمره والله لا يهدي القوم الفاسقين
Say, “If your fathers, and your sons, and your brothers, and your wives, and your tribe, and your acquired wealth, and the trade in which you fear a loss, and the houses of your liking – if all these are dearer to you than Allah and His Noble Messenger and fighting in His way, then wait until Allah brings about His command; and Allah does not guide the sinful.” [Surah Tauba : 24]

This verse demonstrate encouragement, advice, proof and indication of the necessity to love Prophet Muhammad SallAllaho Alaihi wa Sallam. It is also sufficient to demonstrate that this duty is of tremendous proportion. It is an obligation and the right of the Prophet SallAllaho Alaihi wa Sallam.

You will have observed how Allah SubHanuhu wa Ta’ala reprimands those whose love of relatives and property are dearer to them than Allah and His Messenger SallAllaho Alaihi wa Sallam. Allah SubHanuhu wa Ta’ala concludes His warning with the threatening words “then wait until Allah shall bring His command.” And from this it is understood that those whose love is other than for Allah and His Messenger SallAllaho Alaihi wa Sallam, are astray and are not guided by Allah.

Sayyiduna Anas Radi ALLAHu Ta’ala Anho tells us that one day the Prophet SallAllaho Alaihi wa Sallam, told his Companions,

لا يؤمن أحدكم حتى أكون أحب إليه من ولده و والده و الناس أجمعين
“None of you will believe until I am more beloved to him than his children, his father and all people.”

Sayyiduna Anas Radi ALLAHu Ta’ala Anho also reported,

ثلاث من كن فيه وجد حلاوة الإيمان : أن يكون الله ورسوله أحب إليه مما سواهما . و أن يحب المرء لا يحبه إلا لله ، و أن يكره أن يعود في الكفر كما يكره أن يقذف في النار
“There are three things that if someone were to seek refuge in them they would experience the sweetness of belief. They are that Allah and His Messenger are more beloved to him than anything else; that he loves a person only for the sake of Allah, and he loathes the notion of reverting to disbelief as much as he would loathe to be cast into the Fire.”

Sahih Bukhari, Kitab al Iman, Vol 1, Page 9
Sahih Muslim, Kitab al Iman, Vo1 1, Page 66/67

One day Sayyiduna Umar Ibn al-Khattab Radi ALLAHu Ta’ala Anho went to the Prophet SallAllaho Alaihi wa Sallam, and told him,

لأنت أحب إلي من شيء إلا نفسي التي بين جنبي
“I love you more than anything except my soul which is between my two sides.”

The Prophet replied,

لن يؤمن أحدكم حتى أكون أحب إليه من نفسه
“None of you will believe until I am dearer to him than his own soul.”

Sayyiduna Umar Radi ALLAHu Ta’ala Anho immediately replied,

و الذي أنزل عليك الكتاب لأنت أحب إلي من نفسي التي بين جنبي
“By the One who sent down the Book to you, I love you more than my soul which is between my two sides.”

The Prophet SallAllaho Alaihi wa Sallam, replied,

الآن يا عمر
“Umar, you have reached it.” [Sahih al-Bukhari, Kitab al-Iman, Vol 11, Page 522]

Sayyiduna Sahl Radi ALLAHu Ta’ala Anho warned,

من لم ير ولاية الرسول عليه في جميع الأحوال ، و يرى نفسه في ملكه صلى الله عليه و سلم لا يذوق حلاوة سنته ، لأن النبي صلى الله عليه و سلم قال لا يؤمن أحدكم حتى يكون أحب إليه من نفسه
If someone does not think that the Messenger of Allah is his master in all matters or should think that he does not fall under the his jurisdiction he does not taste the sweetness of his prophetic way, because he said, “None of you will believe until I am dearer to him than himself.” [Sahih al-Bukhari, Kitab al Iman, Vol 1, Page 9]

Sayyiduna Anas Radi ALLAHu Ta’ala Anho tells us of the occasion when a man came to the Prophet SallAllaho Alaihi wa Sallam and asked,

 

متى الساعة يا رسول الله ؟
“When will the Last Hour come, O Messenger of Allah?”

Whereupon the Prophet SallAllaho Alaihi wa Sallam, inquired,

ما أعددت لها
“What have you prepared for it?”

The man replied,

ما أعددت لها من كثير صلاة و لا صوم و لا صدقة ، و لكني أحب الله و رسوله
“I have neither prepared an abundance of prayer, fasting or charity for it, but I love Allah and His Messenger.”

The Prophet SallAllaho Alaihi wa Sallam, told him,

أنت مع من أحببت
“You will be with the one you love.”

Sahih Bukhari, Kitab Manaqib Umar, Vol 5, Page 11
Sahih Muslim, Kitab al Birr, Vol 4, Page 2033

Sayyiduna Safwan Ibn Qudama Radi ALLAHu Ta’ala Anho was told the same when he declared his love for the Messenger of Allah SallAllaho Alaihi wa Sallam. [Sunan Tirmidhi, Kitab az-Zuhd, Vol 4, Page 23]

Sayyiduna Ali al-Mutardha Radi ALLAHu Ta’ala Anho narrates that the Prophet SallAllaho Alaihi wa Sallam, took hold of the hands of his grandsons Sayyiduna Al Hasan and Sayydina Al Hussain Radi ALLAHu Anhum Ajma’een and said,

من أحبني و أحب هذين و أباهما و أمهما كان معي في درجتي يوم القيامة
“Whosoever loves me and loves these two, their father and mother, will receive the same degree as myself on the Day of Resurrection.” [Sunan Tirmidhi, Kitab Manaqib Ali, Vol 5, Page 305]

One day a man came to the Prophet SallAllaho Alaihi wa Sallam, and told him,

يا رسول الله ، لأنت أحب إلي من أهلي و مالي ، و إني لأذكرك فما أصبرحتى أجيء فأنظر إليك ، و إني ذكرت موتي و موتك تعالى فعرفت أنك إذا دخلت الجنة رفعت مع النبيين ، و إن دخلتها لا أراك
“O Messenger of Allah, I love you more than my family and possessions. I always remember you and could not wait to come just to look at you. I bear in mind that I will die and you will die, and I know that when you enter the Garden you will be raised up with the Prophets, but when I enter it I will not see you.”

Shortly after Allah sent down the verse,

ومن يطع الله والرسول فأولئك مع الذين أنعم الله عليهم من النبيين والصديقين والشهداء والصالحين وحسن أولئك رفيقا
“And whoever obeys Allah and His Noble Messenger, will be with those upon whom Allah has bestowed grace – that is, the Prophets and the truthful and the martyrs and the virtuous; and what excellent companions they are!” [Surah al-Nisa, Verse 69]

Having received this verse the Prophet SallAllaho Alaihi wa Sallam, called the man back and recited it to him. [Tafseer Durr al-Manthoor, Vol 2, Page 588]

A man came to visit the Prophet SallAllaho Alaihi wa Sallam, and could not stop gazing at him. The Prophet SallAllaho Alaihi wa Sallam, gently inquired the reason why, whereupon the man replied,

بأبي و أمي ! أتمتع من النظر إليك ، فإذا كان يوم القيامة رفعك الله بتفضيله
“May my father and mother be sacrificed on you! I enjoy gazing at you and on the Day of Resurrection, Allah will exalt you on account of the high esteem in which He holds you!”

It is also said that it was then that Allah sent down the verse mentioned above.

We are given the good news transmitted by Anas that the Prophet SallAllaho Alaihi wa Sallam, said,

من أحبني كان معي في الجنة
“Whosoever loves me will be with me in the Garden.” [Manabil as-Safa lil Suyooti, Page 182]

O Allah, We ask You and turn our face to You, by Your Beloved, the chosen, with You: O our beloved, O (our Master) Muhammad, we ask you to intercede with Your Lord us, so intercede for us with the greatest Lord. O best, pure messenger. O Allah accept his intercession by his honor with You. And make us the best of those who praise and call for peace upon him. And make us the best of those who are near to him and who are received by him. And the best of those who are in love with him, and are loved in his presence… Aameen!!
—
Extracted from
Ash-Shifa bi Ta’rifi Huqooq al-Mustafa
by Imam Qadhi Iyad al-Maliki Alaihir raHmah

أسرى بروحه دون جسده، لأن ذلك لو كان كذلك لم يكن في ذلك ما يوجب أن يكون ذلك دليلا على نبوّته، ولا حجة له على رسالته، ولا كان الذين أنكروا حقيقة ذلك من أهل الشرك، وكانوا يدفعون به عن صدقه فيه، إذ لم يكن منكرا عندهم، ولا عند أحد من ذوي الفطرة الصحيحة من بني آدم أن يرى الرائي منهم في المنام ما على مسيرة سنة، فكيف ما هو على مسيرة شهر أو أقل؟ وبعد، فإن الله إنما أخبر في كتابه أنه أسرى بعبده، ولم يخبرنا أنه أسرى بروح عبده

Me’raj was done with both body and soul. If a person says that it was only soul who did the Meraj or it was only a dream then this will be an insignificant charge.

1. If it were so then what would be the evidence of prophet hood in it?
2. How can one name it as a miracle of Prophet (Peace and Blessings Be Upon Him)?
3. Why did the Mushrikeen-e-Makkah refuse to accept it because everything is possible in dream?
4. They actually argue on the possibility of completing a journey of months in little part of night.
5. In the above verse the Almighty said, ‘carried His bondman’ not ‘carried His bondman’s soul’
6. ‘Abd’ is a composite of both body and soul.” [Jami al-Bayan, Mo’assasa ar-Risalah, Vol 17, Page 350, Verse 17:1]

قال رسول الله صلى الله تعالى عليه وسلم رأيت ربي عزّ و جل
Sayyiduna Rasoolullah (Peace and Blessings Be Upon Him) said, “I saw my Sublime Creator”. [Musnaf Ahmad Ibn Hanbal (al Maktab al Islami – Berut), Vol 1, Page 285]

اما نحن بنو هاشم فنقول انّ محمد رأى ربه مرتين
We, the Bani Haashim (Ahle-Bayt), say that undoubtedly, Sayyiduna Muhammad (Peace and Blessings Be Upon Him) saw ALLAH twice.

a. Jami’ Tirmidhi (Urdu Bazar – Delhi), Vol 2, Page 161
b. Ash-Shifa Sharif, Vol 1, Page 159

و انه كان يشتد عليه إنكارها
And he used to get very upset if anyone rejected this. [Sharha Zarqani ala al-Mawahib (Dar al Ma’arifah – Berut), Vol 1, Page 116]

سريت من حرم ليلا الى حرم
كما سرى البدر في داج من الظلم  

The Habeeb of Allah (Peace and Blessings Be Upon Him), in a short space of time, traveled from Masjid-e-Haraam to Musjid-e-Aqsa. This sacred journey was bright like the brilliance of the full moon.

 

و بت ترقى الى ان نلت منزلة
و من قاب قوسين لم تدرك و لم ترم 

The Beloved (Peace and Blessings Be Upon Him) traveled in the night of Me’raj until he reached the station of Qaaba Qosain. No creation could reach this height nor possessed the courage to do so.

 

خفضت كل مقام بالاضافة اذ
نوديت بالرفع مثل مفرد العلم 

The noble status of the Nabi (Peace and Blessings Be Upon Him) left everything below him when he proceeded towards the Divine Heights of the Unique Lord, on the Night of Ascension.

 

فخرت كل فخار غير مشترك
و جزت كل مقام غير مزدحم 

The Beloved (Peace and Blessings Be Upon Him) enjoyed such excellence that no one can share. He passed such places where no creation set foot. [Qasida al Burda, Chapter 7]

وترقي به قاب قوسين ۔۔۔ و تلك السيادة القعساء
The Master (Peace and Blessings Be Upon Him) advanced till Qaba-Qosain (Divine Presence) and this is indeed the ultimate.رتب تسقط الامانى حسرى ۔۔۔ دونها ما وراءهنّ وراء
These are the Secret Stations where desires and thoughts cannot contemplate because there are no paths that lead to them. [Umm al Qura (Hizb al Qadiriya – Lahore), Page 13

جز حضرت بيغمبر ما صلى الله تعالى عليه و على آله و بارك وسلم بالا تر ازان هيج كس نه رفته و ان حضرت بجائى رفت كه آنجا جانيست
No one else besides the Beloved Habeeb (Peace and Blessings Be Upon Him) reached this Height in the Heavens. This was a timeless and space less transcendental region. 

برداشت از طبيعت امكان قدم كه آن
اسرى بعبده است من المسجد الحرام

Me’raaj surpassed the limits of human nature
As Allah’s special servant was taken from Musjid-e-Haraam.

تا عرصه وجوب كه اقصاى عالم است
كانجانه جاست نى جهت و نى نشان نه نام

He reached the Divine Arcane Zone that cannot be explained.
This zone has no place, description, name or direction. [Ash’at al Lam’aat, Vol 4, Page 442]

منبه و المنية لوصول الحبيب إلي العرش و الرّوية
Ala’Hadrat ash-Shah Imam Ahmad Rida Khan Alaihir raHmah wa ar-Ridwan
Translated by: Shaykh Abd al-Hadi al-Qadiri Hafidhahullahu Ta’ala

Following is an Eye Opener Preface of the famous Book “Bahar-e-Shabab” by Hadrat Allama Maulana Shaykh Aleemuddin Siddiqui Qadiri Meerathi (Khalifa of Syeduna AlaHadrat Imam Ahmad Rida Khan Qadiri) written with extreme sincerity and honest concern towards to the youth of entire Islamic Ummah. A must must must read Book and specially the Preface! Hope you will read it yourself and share it with your contacts as well… JazakALLAH in Anticipation!

ALLAH SubHanuhu wa Ta’ala has blessed humankind with numerous powers and His (SubHanuhu wa Ta’ala) Wisdom has equipped man with the knowledge of using it. Although the Creator has given such knowledge to animals, there is a unique difference between humans and animals. Since humankind is the highest order of creation, the Creator has therefore blessed it with a special faculty of knowledge that makes it superior to other creation. ALLAH has equipped the human beings to use this knowledge creatively and also enhance it tremendously. Such ability is not found in the animal kingdom.

Nowadays, claims are made that man is advancing very rapidly and will soon reach the peak of perfection. Man’s advancements in technology, science, chemistry, discoveries, etc. has created a new dimension in this world. His speed of advancement is reaching the once untouchable frontiers of the Universe. His scientific advancement in technology is accomplishing that work in minutes which the physical hand could not do a hundred of years ago. The feet required years of laborious effort to cover distances while modern technology covers that in hours. In this scientific era, a train, a car and an aeroplane can traverse the globe in a matter of hours while in the past this was not physically possible. What the physical ears and eyes could hear was limited but today modern technology can hear and see objects millions of miles away. Televisions, telephones, telescopes, and wireless communications can capture images and sounds in a split of a second from the far and wide corners of the universe while some years ago this was regarded as impossible.

People generally regarded this as an incredible achievement for mankind. But if one carefully ponders over these special abilities and knowledge on which the West relies for its survival, then certainly, one will reach the conclusion that day by day man is not progressing, but in fact regressing. It is possible that one may refute this assumption by presenting proofs of man’s progress to the contribution of humanity. However, man’s special skills have also led to his destruction e.g. numerous types of drugs are researched and manufactured to protect and enhance these special skills of man. But these proofs are actually delusions which can be understood with a little thought.

The increase in numbers of an entity does not prove the increase of advancement or progress of that entity. A correct conclusion can be achieved after pondering carefully at all factors. For example, 200 years ago in a community of 100 thousand people, within 10 years it was found that there was an increase of 10 thousand perfectly healthy and strong people amongst them. On the contrary, nowadays there is not such a high rate of increase of healthy people in communities. In fact in a community of 100 thousand people, one will find the rate of a maximum of 20 or 25 thousand and that too, most of them are weak, sick and disable. Now would you sincerely classify this as an increase or decrease? Excessive sickness, weak physique and decrease in productivity abnormal to natural growth rate clearly proves that the productive sperm or special powers of the humankind were not only hindered in progress but also not protected as it should have been, otherwise such a situation would not have prevailed.

If a single seed is planted in the correct season and environment and cared for strictly according to the rules of cultivation, then there is a great hope of a healthy harvest. But if the same seed is unsystematically cultivated certainly there will be no seedling, crop or harvest. If by chance such seeds do sprout, then the crop will not be healthy and if by chance the crop is healthy and produces fruit, then this fruit will certainly not be healthy with a high rating quality.

The same applies to the seed of the human (sperm) when it is haphazardly thrown on infertile or polluted places or illegitimately planted. The end result of such transaction will indeed produce disastrous and non-progressive societies. There is no shortage of doctors and medications, yet there is a huge population of sick people seeking medical assistance. The situation of treatment and medication is similar to patching a hole with an old feeble piece of cloth to hide the hole or constantly topping oil in an engine with blown rings and bearings just to carry on moving. It is therefore most important on all sensible persons for the sake of salvation and protecting the real essence of man to formulate methods of correctly utilizing its special powers blessed by its Creator, ALLAH SubHanuhu wa Ta’ala.

By the virtue of my personal experience, I can safely say that if 100 sick young male and female come to me, I will find 99 of them suffering from the weakness of the same essence (sperm). Certain medications do tone and give it strength; and a prop offers help to one with a broken hip, but this provides short term help to the disturbed or contaminated real essence and characteristic of man. This short term help also depends on the extent of damage.

But as far as the concept of protecting and serving the purity of the human race is concerned, this is not possible by medication or instruments. In fact, in these disturbed times, the lives of people become senseless and bewildered when they correctly or incorrectly use their special powers. Thus, the theory of “Adolescence is Madness” comes to mind. The earnest contribution of an intelligent physician is that he, on the one hand, wisely treats his patients professionally and, on the other hand, inculcates moral ethics in the minds of the youth who are entangled in the stormy oceans of lust and temptations of adolescence. Always build a protective wall around a spring to contain and protect it so that everyone can benefit from its nourishment otherwise its water will go to waste. No matter how severe the storm of the ocean, a well trained pilot will steer his ship safely through it. If a river is controlled and channelled correctly, it will irrigate and nourish the lands with new life, but an unprotected river in a storm will burst its banks and destroy everything in its path like a wild animal on rampage.

In this modern age many Ministries (e.g. Health) are researching and formulating methods and chemicals to combat diseases and spending millions to achieve this. Every municipality is loaded with files of problems and thousand of workers and specialist are employed to solve them. But, is there any ministry or municipality of any country in the world that is concerned about the security and correct usage of the essence of man and the protection of its misuses? Are any governments of the worlds concerned about the contamination and sickness that are spreading because of the misuse of this divinely misused essence? Which country in the world is struggling to rectify or stop the corruption of abuse of the core of humankind that is destroying nations and threatening its future generations?

But alas! The think-tanks of governments are totally ignorant or careless of this important reality. A true and sincere person will be concerned and cry tears of blood when he sees the destruction of a nation and its youth. The reader will find the drops of these same tears of blood scattered in the contents of this book and this is my first step in the service of the present day youth and its future generation. The pages of this book are no illusions or fantasies nor are they theory or medical prescriptions or speculations of lawmakers and theories of scientists. They are sincere words from the depths of the heart soaked in pain and concern for the youth of the world.

May my words through the Lord of the Universe have a profound impact on the hearts of humankind. Oh Merciful ALLAH! Let these words be source of guidance for all those who are astray from Your righteous path… Aameen!!
—
Muhammad ‘Abd al-‘Aleem Siddiqui al-Qadiri Meeruthi
Translated by: Shaykh Abd al Hadi al Qadiri Radawi

1. It is stated in Tibrani that the Holy Prophet Sallallaho Alaihi wa Aalihi wa Sallam said, “Keep the names (of your children) on my name and not on my Kunniyat (Title).”

2. Ibn Asakir and Hussain Ibn Ahmad has stated that Sayyiduna Rasoolullah Sallallaho Alaihi wa Aalihi wa Sallam said, “If a son is born to you and out of love and respect for me and to obtain the blessings of my name, you keep the child’s name ‘Muhammad’, then the father and child will both enter Jannah.”

3. Hafidh Abu Tahir and Hafidh Ibn Bakeer narrates on the authority of Sayyiduna Anas Radi Allahu Ta’ala Anhu that Sayyiduna Rasoolullah Sallallaho Alaihi wa Aalihi wa Sallam said, “On the day of Qiyamah two persons will be summoned to the Court of ALLAH. The verdict would be – ‘take them both to Jannah!’ They would say, ‘O Almighty ALLAH! We have performed no good deed to entitle us to enter Jannah!’ ALLAH will command again, ‘Take them to Jannah because I have taken an oath that I will not put any person in Jahannam (Hell) whose name is Ahmad or Muhammad.’”

NOTE: Elaborating on the above Hadith, A’laHadrat Imam Ahmad Rida (Radi ALLAHu Ta’ala Anhu) states: “That person is a Mu’min (Believer) and according to the Quran, the Hadith and the Sahaba, a Mu’min is he who has sound and correct beliefs of the Ahle Sunnah Wa Jama’ah, that is, ‘Sunni Sahih-ul-Aqida’. On the contrary, as for those who are misled and possess incorrect Aqaid are, according to Hadith Shareef, dogs of Jahannam whose deeds are rejected, and even if they are innocently murdered between Hajre Aswad and Makame Ibraheem and have Sabr and hopes for reward from ALLAH, then too ALLAH will not show any mercy towards them but sentence them to Hell. These Ahadith have been narrated by Daarqutni, Ibn Majah, Baihaqi and Ibn Jawzi etc from Hadrat Abu Umaama and Hadrat Huzaifa and Hadrat Anas (Radi Allahu Ra’aala Anhum Ajma’een) and this faqeer (AlaHadrat) has quoted these narrations in numerous of his Fatawa. Now, it must be noted that there is no glad tidings in this Hadith (about those whose names are Muhammad and Ahmad), for kuffaar like Muhammed bin Abdul Wahab Najdi or Sayid Ahmed Khan whose maslak is clearly kufr, since even the fragrance of Jannat is definitely haraam upon the kaafirs.” [Ahkaam-e-Shariat]

4. Sayyiduna Rasoolullah Sallallaho Alaihi wa Aalihi wa Sallam states: “My Lord has mentioned to me, ‘I swear by My Sight and greatness that whosoever is named after you shall never be destroyed by the Fire of Hell.’” [Hilyah Abu Nu’aym]

5. Ameer al-Mu’mineen Sayyiduna Ali (Radi ALLAHu Ta’ala Anhu) narrates that Rasoollulah Sallallaho Alaihi wa Aalihi wa Sallam states: “Those who sit in a company and eat food, and if there is a person amongst them by the name of Ahmad or Muhammad, then that entire group would receive the blessing of ALLAH twice daily.” [Hafidh Ibne Bakeer, Waylami, Musnad Abi Saeed Naqqash, Ibn Adi Kaamil]

Shortly, in homes where persons with these sacred names live, ALLAH blesses that home twice daily.

6. Sayyiduna Rasoolullah Sallallaho Alaihi wa Aalihi wa Sallam states: “What would you lose if in your homes there is one, two or three Muhammad’s.” [Tabaqat Ibne Sa’ad]

7. Sayyiduna Rasoolullah Sallallaho Alaihi wa Aalihi wa Sallam states: “When a group sit in consultation and if a person by the name of Muhammad is amongst them, but is not included in such a meeting, ALLAH does not bestow Barakah in such a meeting.” [Taraifi, Ibne Jawzi]

8. The Glorious Prophet of ALLAH Sallallaho Alaihi wa Aalihi wa Sallam said: “He who is blessed with three sons and does not name one Muhammad is indeed a Jahil (Ignorant).” [Tibrani, Mau’jam al-Kabeer]

9. The Holy Prophet Sallallaho Alaihi wa Aalihi wa Sallam said: “When you name the child Muhammad, respect him, make place and accommodate him in a gathering and do not accuse or curse him.” [Hakim, Musnad al-Firdous, etc.]

10. Sayyiduna Rasoolullah Sallallaho Alaihi wa Aalihi wa Sallam said: “When you name your son Muhammad, do not hit him, deprive him or rob him.” [Musnad, Bazar]

It is preferable (MustaHsan) to keep the child’s name “Muhammad” alone and not to add any name to it because the excellence of the sacred name alone has been mentioned in the aHadith. [An Nooru Wad Diya, pages 18 to 24]

11. Imam Sakhaawi narrated on the authority of Imam Ataa (Radi Allahu Anhu) [Taabi’ee, who is the distinguished Teacher of Imam al-A’ima Sayyidina Imam al-Azam Abu Hanifa Radi Allahu Anhuma] as follows: “One who wishes for his pregnant wife to have a boy baby, he should place his hand on her stomach and say,

إن كان هذا الحمل ذكراً فقد سميته محمداً
If it is a boy, then I have named him Muhammad.

Insha Allah a boy will be born.”

Children are no doubt a great gift from Almighty Allah to all parents. Parents must think of their children as such treasures that the all the wealth and material resources are worthless as when compared to one’s children. We, as parents, should thank and be grateful to Almighty Allah for blessing us with children whether they are boys or girls. Today, it is quite disheartening to see that some parents rejoice when the newborn child is a male and show their dissatisfaction when the child is a female. But, this should not be the attitude. Islam does not condone this type of behavior, as such was the manner of the parents in the time of ignorance.

In pre-Islamic times, the Arabs used to be disheartened and annoyed with the birth of girls, so that a father, when informed his wife had given birth to a girl, said, “By Allah she is not as blissful as a son; her defense is crying and her care is but stealing!”

He meant she could not defend her father and her family except by screaming and crying, not by fighting and carrying arms. She also cannot be good to them and care for them except by taking from her husband’s money to give to her family. Their traditions allowed the father to bury his daughter alive for actual poverty, or for expected poverty, or out of fear of a disgrace she might bring upon them when she grew up. In that context, the Qur’an says, denouncing and derogating them:

“And when the girl-child who was buried alive is asked. Upon what sin was she killed for.” [Surah al-Takweer, Verses 8-9]

The Qur’an also describes the condition of fathers when daughters were born:

“And when one among of them receives the glad tidings of a daughter, his face turns black for the day, and he remains seething. Hiding from the people because of the evil of the tidings; “Will he keep her with disgrace, or bury her beneath the earth?”; pay heed! Very evil is the judgment they impose!”  [Surah al-Nahl, Verse 58-59]

The Qur’an led an uncompromising campaign against those cruel people who kill children-whether male or female. Allah says in the Qur’an:

“Indeed ruined are those who slay their children out of senseless ignorance and forbid the sustenance which Allah has bestowed upon them, in order to fabricate lies against Allah; they have undoubtedly gone astray and not attained the path.” [Surah al-Anaam, Verse 140]

And Allah Almighty says:

“And do not kill your children, fearing poverty; We shall provide sustenance to them as well as to you; indeed killing them is a great mistake.” [Surah Bani Israel, Verse 31]

Some ancient laws gave the father the right to sell his daughter if he wished; while others allowed him to hand her to another man who would either kill her or own her if the father killed the other man’s daughter.

When Islam was revealed, it decreed a daughter – like a son – was a gift from Allah, to be granted to whomever Allah wishes of His worshipers:

“For Allah only is the kingship of the heavens and the earth; He creates whatever He wills; He may bestow daughters to whomever He wills, and sons to whomever He wills. Or may mix them, the sons and daughters; and may make barren whomever He wills; indeed He is All Knowing, Able.” [Surah al-Shoora, Verses 49-50]

The Prophet (blessings and peace be upon him) of Islam made Paradise the recompense of every father who conducts himself well with his daughters, has patience in raising them, provides their moral education, and observes Allah’s commands concerning them until they come of age or until his . The Prophet (blessings and peace be upon him) made the place of the father in Paradise next to him. Hadrat Anas reported that the Messenger of Allah SallAllahu Alaihi wa Sallam said,

“Whoever brings up two girls till they reach the age of puberty, he and I will come on the Day of Resurrection like this,” (and he joined his blessed fingers.)

The beloved Prophet (Peace and Blessings of Allah be Upon Him) has stated that

“When a boy is born, then he brings one Noor (light) and when a girl is born, then she brings two Noors.”

It has been narrated in a Hadith that the Holy Prophet (Peace and Blessings of Allah be Upon Him) has stated that

“If parents are kind and generous towards their daughters, then they will be so close to Him (The Holy Prophet Peace and Blessings of Allah be Upon Him) in Jannah, like one finger is to the next.”

The Holy Prophet (Peace and Blessings of Allah be Upon Him) has also stated that

“The person who is faced with hardship due to his daughters, and makes Sabr (is patient), then his daughters will be a Pardah (curtain) between him and the Hell-fire.”

Hadrat Ibn ‘Abbas reported that the Messenger of Allah SallAllahu Alaihi wa Sallam said,

“…and whoever brings up three daughters or a like number of sisters, training them well and showing kindness to them till Allah enriches them (i.e. till they reach the age of puberty), Allah will guarantee Paradise for him.” A man asked: “O Messenger of Allah! Does this apply to two also?” He said: “even to two.” If they had asked whether to one also, the Messenger of Allah would have said that, “even to one…”

Sayyiduna Ibn ‘Abbas (Radi Allahu Ta’ala Anhu) recounted,

“Whoever had a female who was not buried nor insulted by him, and had not preferred his male children to her, Allah admits him to Paradise.”

Daughters are without doubt a great blessing from Almighty Allah. They are a means of salvation and a path to Jannah (Heaven) for their parents. The crux of one narration states that

“One who loves his daughters and withstands the hardship of grooming and getting them married, Almighty Allah makes Jannah compulsory (Waajib) on him and keeps him protected from the Fire of Hell.”

And in another Hadith, the beloved Prophet SallAllaho Alaihi wa Sallam said:

“They will be a shield for him from the Fire.”

The beloved Prophet SallAllahu Alaihi wa Sallam commanded:

“Whenever you buy anything from the market place first present it to your female children then to your male children.”

Hadrat Khwaja Uthman al-Haaroni (Radi Allahu Ta’ala Anhu), the Spiritual Guide (Peer-o-Murshid) of Khwaja-e-Khwajgaan, Hadrat Shaykh Mu’een al-Din Khwaja Ghareeb Nawaaz Chishti Ajmeri (Radi Allahu Ta’ala Anhu), states:

“Daughters are a gift from Almighty Allah. Those parents who are kind towards them, then Almighty Allah is generous towards such parents. Those who are merciful to their daughters, Almighty Allah is Merciful towards them.”

The great saint, Hadrat Khwaja Uthman Harooni (Radi Allahu Ta’ala Anhu) also said,

“When a girl is born to a family, then between the parents and Hell, there shall be a distance of five hundred years.”

It has been stated that:

When parents rejoice at the birth of a daughter, this is greater than making Tawaaf of the Kaaba seventy times.

When Imam Ahmad Ibn Hanbal (Radi Allahu Ta’ala Anhu) would hear that one of his relatives or friends had a baby girl, he would say to them,

“Congratulations for the Prophets were mostly fathers of daughters.”

Muslims should also remember that the family of the Holy Prophet Muhammad (Peace and Blessings of Allah be Upon Him) is from his beloved daughter Sayyidah Fatima Zahra (Radi Allahu Ta’ala Anha).

With these open and authentic texts, with the enhanced and repeated good news, the birth of girls is not at all a fearful burden nor is it a bad omen. On the contrary, it is a blessing to be thanked for and a mercy to be desired and requested because it is a blessing of the Almighty and a reward to be gained.

Dear brothers and sisters! Rejoice on the birth of your daughters, love and guide them and give them that which is due to them from your belongings. Do not deprive them of their inheritance as they also have say in this. Remember! Daughters are a blessing and not a burden.

Hadrat Buraidah Radi Allahu Ta’ala Anhu reported that the Messenger of Allah SallAllahu Alaihi wa Sallam said,

“I forbade you to visit graves, but visit them.” [Sahih Muslim, Book on Funerals, Vol. 1, Page 314]

Hadrat Ibn Mas’ud Radi Allahu Anhuma reported that the Messenger of Allah SallAllahu Alaihi wa Sallam has said,

“I forbade you to visit graves, but you may now visit them, because they produce abstinence from the world and act as a reminder of the Hereafter.” [Sunan Ibn Majah, Book on Funerals, Page 112]

1. The best manner of visiting the graves is to enter from the side of the feet and then to stand near the face of the deceased . The one should recite:

السلام عليكم أهل الديار، قوم المؤمنين انتم لنا سلف، وإنا إن شاء بكم لاحقون نسأل الله لنا ولكم العفو والعافية
“Peace be upon you, O the families of the believers! you are our predecessors and Allah willing, we shall meet you. we ask Allah to give us and yourselves forgiveness and compassion.”

2. Then one should recite Durud Sharif three, five, seven or an odd number of times. Thereafter one should recite however many surahs of the Holy Qur’an; for example, Surah Yasin, Surah Mulk, the 4 ‘Qul’s’, Surah al-Fatiha, Alif-Laam-Mim until “Muflihun” and the Ayah al-Kursi, and “Amanar Rasulu”. Finally, one should recite Durud Sharif and send the Thawaab to the deceased [Esal-e-Thawaab]. It is best that one makes the intention of sending the reward to all the mu’minin and mu’minat (male and female believers,) as everyone shall receive the full reward without their rewards being decreased. [Radd al-Muhtar]

3. It is permissible to take on a journey to visit the graves of the Awliyah. [Bahar-e-Shari’at]

4. To visit the graves of the Awliyah is the sign that one has sincere love for Allah. To state that those who visit the graves are innovators or are kuffar (disbelievers) is open misguidance and foolishness. [al-Tafsir al-Sawi, Vol. 1, Page 245]

5. It is open misguidance to state that Muslims who visit the graves of the awliyah are kafir. To visit the graves of the awliyah is never polytheism or worshiping other than Allah, in fact it is from the signs that one loves Allah.

6. If such acts are present in the ‘Urs, which are against the Shari’ah, then one should not stop paying visit to the grave because of this as one should not leave good deeds by seeing such things. However, one should feel bad about it and prevent it however they can and however much they can as in the Hadith it states:

When any one of you sees something which is against Shari’ah, then he should remove it by power. If he cannot do so, then by his tongue. If he cannot even do this, then he should feel unhappy about it in his heart, and this is the weakest form of Imân .

[This has been stated in Radd al-Muhtar, Vol. 1, Page 631. Narrated by Imam Ahmed in his Musnad and Imam Muslim in his Sahih on the authority of Hadrat Abu Sa’id]

7. It is strictly forbidden for women to visit the graves of their friends or relatives as they shall mourn and wail (cry out loud).

8. There is no harm for old women to pay visit to the graves of the awliyah to gain blessings. However, it is prohibited for the young females. It has been stated in Radd al-Muhtar, Vol. 1, Page 631:

There is no harm for old women to gain blessings by visiting graves of the Awliyah. However, this is disliked for young females, like it is (disliked) for them to attend the mosques to perform prayer with congregation.

‘Allama Tahtawi has written something to the same effect:

Conclusively, women are allowed to visit the graves only in such a circumstance where there shall be no fitnah (tribulations) caused. [Tahtawi, Page 376]

The great Faqih, Sadr al-Shari’ah ‘Allama Amjad ‘Ali states:

It is a more preventative measure that women be prevented from visiting the graves. [Bahar-e-Shari’at – Chapter 4, Page 549]

9. It is prohibited to bow in front of them; or to rub ones face on the ground (in front of the graves). This has been stated in Ashi’ah al-Lam’at, Vol. 1, Page 716 by Hadrat Sheikh ‘Abd al-Haq “Muhaddith-e-Dehlwi”.

10. It is forbidden to prostrate in front of a grave and to do so with the intention of worship is kufr (disbelief).

In Sharh Fiqh al-Akbar [Pg. 230] it states:

Prostrating other than to Allah is Haram.

In Fatawa-e-‘Alamgiri Vol. 5 Pg. 231 it has been stated:

Faqih Abu Ja’far has stated that if one prostrated in front of a King with the intention of worship or one didn’t have any intention at that time, then that person has become a Kafir.

For more detail on this subject, please study the treatise by Imam Ahmed Raza Khan, entitled “al-Zubdah al-Zakkiyyah li Tahrim Sujud al-Tahiyyah” written in the year 1337 A.H. Also cited in Fatawa-e-Ridawiyyah – Vol. 22 Pages. 425 – 542
 — — —
Extracted From
Anwaar al-Hadith, Chapter 4, Pages 132 to 135
by Hadrat Allama Mufti Jalal al-Din Qadiri al-Amjadi
English Translation: Mawlana Kalim al-Qadiri [Bolton – U.K.]

Few years ago, We received an email from a brother regarding the Ruling over saying and writing Sug-e-Madina, Sug-e-Taybah etc. for Human beings (Ashraf-ul-Makhlooqat). In connection to that email, We found many confused people objecting that Humans are labeled as Ashraful Makhlooqaat then why they use words like SUG (Dog) for themselves? The simple and straightforward answer is or can be… “Hum ISHQ kay banday hain kyun Baat bar’hai hay” but just for their satisfaction, following are some justifications and explanations to this issue.

Counter Questions:

First of all, I would like to put a counter question to them:

• Why Hadrat Ali is called Sher-e-Khuda (Lion of ALLAH)?
• Why Sayyiduna Hamza was titled Asadullah wa Rasooluh (Lion of ALLAH and HIS Messenger) by none other then Sayyiduna Rasoolullah Sallallaho Alaihi wa Aalihi wa Baaraka wa Sallam himself?
• Why Hadrat Khalid bin Waleed is labeled as Saifullah (Sword of ALLAH)?
• Why Sayyiduna Mihraan got the title of Safeena (Ship) from Sayyiduna Rasoolullah Sallallaho Alaihi wa Sallam?
• And why Sarkar Sallallaho Alaihi wa Sallam himself called his companion as Abu Hurayra (Father of cats)? RidwanULLAHi Ta’ala Alaihim Ajama’een

Moving on… Sayyiduna Siddiq al-Akbar Radi Allahu wished that may he be a Bird, an ordinary piece of grass, may he not be a Human etc. [Musannaf Abi Shayba, Vol. 8, Page 144]

Sayyiduna Abi Dhar Ghaffari said, “Alas! May my Mother wouldn’t have given me Birth” [Musannaf Abi Shayba, Vol. 8, Page 152]

And there are many Similar examples in which Sahaba have wished themselves as not be a human, be a Sheep, be a stone, be a branch of tree and etc.

Will it mean that they are doing the disrespect of the Status given to them by ALLAH Almighty? Not a single true Muslim can even think about it!! Its just there humility and fear of ALLAH SubHanu wa Ta’ala that made them to make such prayers in the court of ALLAH Almighty.

Saying and Writing the word ‘SUG’:

Now getting to the point… Actually, The word “Sug” is a Persian word for Dog. But here the Sug is meant for the attributes and qualities of Dogs. As Hadrat Baba Bhullay Shah wrote in his poetry:

Jis DIL ander ISHQ na racheya KUTTAY uss thon changay
Maalik de durr raakhi denday Saabir Pukkhay Nangay
Maalik da durr naio chad-day pawen maro so so juttay
Uth Bhulleya chal yaar bana lay; Naee tey Bazi ley gaey KUTTAY

Allama Kamal al-Din Dameeri have stated:

“And Dog, a very faithful animal” [Hayat al-Haywan a-Kubra, Vol 2, Page 278, Berut]

Even Qur’an Al Kareem have commemorated the Faithfulness of the Dog of AsHab al-Kahf.

Hadrat Shah Abdul Aziz Muhaddith Dehlawi have stated:

Taking the same meanings of words used in Tashbeeh (Allegory) or Isti’ara (Metaphoricals) is the extreme illiteracy and foolishness. [ToHfa-e-Isna Ashariya (Farsi), Page 213, 4th Edition, Lahore – 1983]

So, it is to bear in mind that Dogs are famous for there faithfulness and whenever any Aashiq-e-Rasool wa Awlaiya ALLAH uses the word “Sug” for himself then it doesn’t means that He is calling himself a Real DOG but the intention is to show humility and Faithfulness towards Sayyiduna Rasoolullah Sallallaho Alaihi wa Sallam, His City, Awliya as-Sualiheen and etc.

Hadrat Sayyiduna Abdullah bin Masood Radi Allahu Anhu said:

“I have an extreme respect and love for Ameerul Momineen Umar al-Farooq in my heart. If I come to know that Farooq-e-Aazam loves a DOG, I will also love that DOG and I am his servant till my last breath” [Al Maujam al Kabeer, Page 164, Vol. 9, Beirut]

An Ashiq-e-Rasool Sallallaho Alaihi wa Sallam for whom it is said that Sayyiduna Rasoolullah Sallallaho Alaihi wa Sallam blessed Ameer-e-Madinah at that time with his Vision in Dream and ordered him to Stop Allama Jami at the Border of Madina Munawwarah because Sayyiduna Rasoolullah Sallallaho Alaihi wa Sallam himself will have to come out from his Grave to Welcome Allama Jami in Madinah Munawwarah. And the same Allama Abd ar-RaHman Jami Radi ALLAHu Ta’ala Anho said:

“Sagat Raa Kaash Jaami Bood”
I wish if your Dog’s name was Jami

Same Jaami says in praise of the Sahabah (Companions of the Prophet SallAllahu Alaihi wa Sallam):

O Messenger of Allah! If only like the dog of the Ashab e Kahf (Companions of the Cave),
I could be in Paradise among your Companions.
Is it right that their dog is in Paradise, whilst I am in Hell?
He was the dog of those Companions; I am the dog of your Companions!

He also said.

“Taab-e-Waslat Kaar-e-Paakan, Man Azeeshaan Neestam
Choon ‘Sagaanam’ Jaaey Deh, Dar Saaya-e-Deewar-e-Khwesh”

Hafiz Shirazi, A famous Sufi poet of Persia (Iran) wrote:

Shuneedam kay Sagaan Raa Qala deh May Bandi
Chara ba Gardan-e-Hafiz Namay Nahi Rasnay?

I have heard that you have put a rope over the necks of your Dog;
Why dont you tie your rope around the Neck of Hafiz?

Shaykh Yusuf bin Isma’el An-Nabhani Alaihir Rehmah wa ar-Ridwan once traveled to Madinah Munawwarah. When he reached the boundary of Madina Munawwarah or Bab as-Salaam; He stopped there. People asked, “Why you are not entering?” He replied,

“The job of a DOG is to remain outside the home.”

Shaykh Muhammad Budairi Damyaati said,

“I saw my Grand Father in my dream after his demise. I asked him about what happened to him after death. He replied I was forgiven because whenever I use to see any DEAD DOG, I use to wish that May I be that DEAD DOG.” [Jamay Karamat-e-Awliya, Page 344]

Hadrat Khwaja Muhammad Saifuddin bin Khwaja Masoom Sarhindi bin Hadrat Mujaddid Alf Saani have said:

Man Kaseetam kay Baato dam Dosti Zanam
Chandeen ‘Sagaan-e-Kooay’ tou yak Kamtareen [Maqamaat-e-Khayr]

Peer-o-Murshid (Spiritual Master) of Hadrat Khwaja Gulam Farid Ganj Shakar, Hazrat Khwaja Gulam Fakhruddin AuHidi Farooqi Chishti said in Deewan-e-AuHidi, Page 14:

Aarzu Daaram kay Bar Khaak o Rash Choon AuHaday
Jaan-o-Dil ‘Paysh-e-Sug’ Aan o Bar ba Saazam Khuda

[Deewan-e-AuHidi, Page 14, Jahaniyan Mandi – Khanewal]

Shaykh Bahauddin Zakariyya Multani says in his extreme humility of Ghawth al-Aaazam:

Sag-e-Dargah-e-Jeelani, Bahauddin Multani
Liqa-e-Deen-e-Sultani, Muhiyyuddin Jeelani

Mawlana Sayyid Muhammad Akramuddin Bukhari, Khalifa-e-Majaz of Maulana Shah Fadl ar-RaHman Ganj Muradabadi wrote:

Sag-e-Dargah-e-Jeelan mujh ko HAQ Kar de, tou Shahon se
Kahoon Dunyaa k Kutton, BaadShaahat iss ko kehtay hain

[Tazkira-e-Akaabir-e-AhleSunnat, Page 70, Lahore]

AlaHadrat Imam Ahmad Rida Khan Alaihir Rehmah wa ar-Ridwan have used the word SUG at many places in his poetry. For example:

Koi Kyun Poochay teri Baat RAZA
Tujh se KUTTAY Hazaar phirtay hein

And

Ba Keh’fay Rehmatam Parwar; Ze Qiteeram Manay Kamtar
Sug-e-Dargah-e-Sultanum Aghisni YA Rasool ALLAH

Also,

Karam-e-Naat k Nazdeek tou Kch door nahin
Kay Raza-e-Ajami ho Sag-e-Hassan-e-Arab

In the above mentioned couplets, the great Imam showed how down to earth he is and first one is the same couplet by Imam on which he was awarded with the vision of Sarkar Sallallahu Alaihi wa Sallam with open eyes.

For Sarkar-e-Baghdad Sayyiduna Ghous-e-Paak Radi Allahu Anhu, the great Imam writes:

Raza Qismat hi khul jae jo Geelan se khitaab aaiey
Kay tu Adna Sug-e-Dargah-e-Khuddam-e-Ma’aali

Here Imam is showing his desire of getting the label of SUG from the lofty court of Gawth al-Azam. Here SUG is meant for the Servant.

From the House of the Opponents:

Now, We must have a look at the evidences taken from the major opponents to this issue.

Meer Ibrahim Sialkoti (Gayr Muqallid) have stated in Siraaj al-Muneera, Page 102:

“I am not SUG but more inferior (lower in grade) than the SUG”

The founder of Deoband, Qasam Nanotawi wrote:

Tou Saath Sagan-e-Haram k teray Sath Phiroon
Maroon tou khaaen Madinay k mujhe Moor o Maar
lagay rahay teray Sug ko go meray naam se Aeb
Ye teray Naam ka likhna mujhe hay Izz o Waqar

[Qasida Bihariya, Page 134, Multan]

Conclusion:

The word SUG can be used for being faithful. Sometime it is meant for slave or servant. Sometimes it is used for courage. Sometimes it is used to show humilty and etc. Thus, there is no Harm in using the word SUG with the intentions that are described above.

May ALLAH keep us away from the false misconceptions, delusions and confusions. And may we keep firm on the True path of Ahl as-Sunnah wa al-Jama’ah till our last breath. (Aameen)

The Mountains would say, “We would be overwhelmed (Mount Uhud) and were moved when the blessed feet were on top of us. [Al-Bukhārī] We were ready to listen to the command of the Beloved. We would have crushed the enemies of our Beloved if he commanded us. But he was sent as a Mercy (Rahmah) and prayed for them.” [Al-Zarqānī]

The Pebbles would say, “We were imprisoned in the hands of the staunch enemy (Abū Jahl) and yet we called out his name (Kalimah), responding to his order.” [Jalāluddīn al-Rūmī]

The Sun would speak out, “O Muslims! I surrendered myself to the order of the Blessed one and I rose again after I had already set.” [Al-Zarqānī and al-Shifā]

The Moon would say, “I would move according to the pointing of my beloved when he was in the cradle. [Imām Baihaqī in his Dalāil] I split my heart into two when the blessed finger pointed towards me.” [Al-Zarqānī]

The Water of the Wells would say, “We were blessed of receiving his saliva. We changed our traits and became sweet only for his sake.” [Al-Zarqānī]

The Fire would speak out, “I cooled down for his beloved companion (‘Ammār Bin Yāsir RadiAllāhu Anhumā) when my beloved told me to do so.” [Shaykh Abdul Haqq al-Dehlavī]

The Camels would say, “We would come to see him. We would prostrate in front of the best of creation, the Mercy of the worlds.” [Imām Ahmad Ibn Hanbal]

The dried palm tree-trunk (Hannānah) would say, “I was honoured being in his blessed company. I cried like a baby in separation of my Beloved. He embraced me and buried me with his blessed hands.” [Al-Bukhārī and Zarqānī]

The Donkey would say, “I (Yafūr) was privileged of carrying the best of creation on my back. After his veiling away from this world, I could not endure his separation so. I fell into a well and gave my life in his love.”

The Eagle would cry out, “I was blessed holding his blessed Sandals to protect him from the poisonous snake.”

The Deer would say, “I listened to the order of my Beloved by coming back after feeding my children. He then freed me. I was so delightful that I went running to the jungle reading his Kalima.” [Imām Ahmad Ibn Hanbal]

The Pigeons would say, “We protected him and his companion (Abū Bakr al-Siddīq RadiAllāhu ‘Anhu) by laying eggs and sitting on our nests on the mouth of the cave (Thour).” [Al-Zarqānī]

The Clouds would say, “We shaded the Sun of the universe. We moved with him wherever he went. When he commanded us, we showered rain on his blessed city.”

The Burāq would say, “How fortunate I was! I carried the beloved from the Sacred Haram (Makkah) to Masjid al-Aqsa.” [Tafsīr Rūh al-Bayān]

The Spider would say, “I spun a web to close the mouth of the cave to protect him and his companion (Abū Bakr al-Siqqīq RadiAllāhu ‘Anhu) from the enemies.”

The small stones would respond, “We were honoured to be thrown by his blessed hands. He blinded the enemies in the midst of a battle (Hunayn).” [Mishkāt al-Maşābīh]

The Trees would speak out, “We were honoured of serving the Beloved of Allah by shading him when he blessed us with his presence. We would uproot ourselves and come to him crawling whenever he ordered us to do so.” [Qādī Iyād in his al-Shifā and Surūr al-Mahzūn]

The Lion would speak out, “I helped one of the companions of my Beloved and guided him (Safīnah RadiAllāhu ‘Anhu).” [Qādī Iyād in his al-Shifā]

The Wolf would say, “I spoke out eloquently to inform the shepherd of the arrival of the Prophet who possessed the Knowledge of the past and the future (Yukhbirukum Bimā Madā wa mā huwa kāinun).” [Qādī Iyād in his al-Shifā]

The Goats would say, “We were honoured of prostrating to him and kissing his forehead when he was in the lap of Halīma. Others were blessed by being sacrificed at his hands and others miraculously gave milk to serve him and his companions.” [Imām Ahmad Ibn Hanbal and al-Shifā]

They would all then speak out and would say,

“O Muslims! We served him as much as we could. But what have you done to serve him and honour him though you claim to be his followers? Our Beloved Prophet SallAllaho Alaihi wa Sallam is being insulted yet you do nothing? We responded to his every call and yet you are disobeying him. O Muslims! Be sure that salvation is only in his obedience.”

All Praise is due to Allah Azza wa Jal, Salutations upon His most Perfect, unique, and cream of creations, the Intercessor of the Sinners, Sayyiduna Rasoolullah Sallallaahu Alaihi wa Aalihi  wa Sallam, upon his family, upon his companions and the righteous servants till Doomsday.

Sayyiduna Anas Radi Allahu Ta’ala Anhu narrated that the Prophet SallAllaho Alaihi wa Aalihi wa Sallam said,

لا يؤمن ‏أحدكم حتى أكون أحب إليه من والده وولده والناس أجمعين
“None of you truly believes (has Imaan) until I am more beloved to him than his father, his child and all of mankind.”

Loving the Prophet SallAllaho Alaihi wa Aalihi wa Sallam is a part of Imaan, and Allah SubHanuhu wa Ta’ala has made it obligatory for us to love the Messenger Alaihis Salat wa as-Salam. Why? It is because loving the Prophet shows that you love Allah. It is because Allah sent him SallAllaho Alaihi wa Aalihi wa Sallam that we are Muslims. There should be no one in this world more beloved to us than Allah and His Messenger.

We all claim to love the Prophet SallAllaho Alaihi wa Aalihi wa Sallam with our tongues, but do our actions show this?

When we love someone, how do we act? We want to be just like them. We think about them a lot. Whenever we remember them, we become happy. Their words comfort us. Their actions teach us. We love to hear about them all the time.

Do we really love the Prophet SallAllaho Alaihi wa Aalihi wa Sallam? Do we practice his Sunnah? Do we read his words? Do we learn from his teachings? Do we read about his life? Do we defend him? Do we spread his message? Alaihis Salaatu Rabbuna wa as-Salaam!

There are so many stories displaying the love of the Sahaba for the Prophet SallAllaho Alaihi wa Aalihi wa Sallam that we can regurgitate them all, because we have memorized them and not internalized them.

Here are some stories of non-human living beings that loved him Alaihis Salaatu Rabbuna wa as-Salaam more than we do!

Narrated Sayyiduna Jabir bin ‘Abdullah Radi Allahu Ta’ala Anhu: The Prophet SallAllaho Alaihi wa Aalihi wa Sallam used to stand by a tree or a date-palm on Friday. Then an Ansari woman or man said. “O Allah’s Apostle! Shall we make a pulpit for you?” He replied, “If you wish.” So they made a pulpit for him and when it was Friday, he proceeded towards the pulpit (for delivering the sermon). The date-palm cried like a child! The Prophet descended (the pulpit) and embraced it while it continued moaning like a child being quietened.

Sayyiduna Ibn Umar Radi Allahu Ta’ala Anhuma narrated: The Prophet SallAllaho Alaihi wa Aalihi wa Sallam used to deliver his sermons while standing beside a trunk of a date-palm. When he had the pulpit made, he used it instead. The trunk started crying and the Prophet went to it, rubbing his hand over it (to stop its crying).

Narrated Sayyiduna Jabir bin ‘Abdullah Radi Allahu Ta’ala Anhu: The Prophet SallAllaho Alaihi wa Aalihi wa Sallam used to stand by a stem of a date-palm tree (while delivering a sermon). When the pulpit was placed for him we heard that stem crying like a pregnant she-camel till the Prophet got down from the pulpit and placed his hand over it.

These Ahadith are classified as Mutawaatir, meaning so many Sahaba narrated it that it cannot be fabricated. The different narrations show that they all witnessed it in the masjid. This is a miracle of the Prophet SallAllaho Alaihi wa Aalihi wa Sallam, and the narrations of the Sahaba are all authentic, found in Bukhari and Muslim. This tree trunk, which seems like a lifeless being to us, is actually alive and was so affected by the Prophet SallAllaho Alaihi wa Aalihi wa Sallam. Allah ta’ala says the Prophet SallAllaho Alaihi wa Aalihi wa Sallam is a “raHmatan lil ‘Aalameen”, a Mercy for all that exists, and we see this in how he comforted this stump. Imagine the Prophet SallAllaho Alaihi wa Aalihi wa Sallam soothing and hugging this tree stump!!

Illustrating this in very beautiful poetry, Hadrat Mawlana Jalal al-Din Rumi Alaihir raHmah says:

اُستن حنّانه از هجر رسول *** ناله میزد همچو ارباب عقول
The pillar of Hannanah due to Prophet’s separation, lamented like those endowed with intellect;

گفت پيغمبر: چه خواهى اى ستون *** گفت: جانم از فراقت گشت خون
The Prophet asked the pillar: what do you want? The pillar said: Due to your separation my soul has turned into blood;

مسندت من بودم از من تاختى *** بر سر منبر تومسند ساختى
I was your support; now you are away from me; you have devised a place to lean against upon the pulpit

… In the end Rumi hits in the center of our hearts and says:

بشنواى غافل كم از چوبى مباش
“Hearken, O heedless one! Be not thou less than a piece of wood!

Indeed such phenomena are utter realities for those endowed with insight!!

Narrated Sayyiduna Anas Radi Allahu Ta’ala Anhu: Allah’s Apostle SallAllaho Alaihi wa Aalihi wa Sallam ascended the (mountain) of Uhud with Sayyiduna Abu Bakr as-Siddiq, Sayyiduna Umar al-Farooq and Sayyiduna ‘Uthman al-Ghani Radi Allahu Anhum Ajma’een and it shook. Allah’s Apostle said, “Be calm, O Uhud!” He stroked it with his foot and added, “There is none on you but a Prophet, a Siddiq and two martyrs.”

The Prophet SallAllaho Alaihi wa Aalihi wa Sallam was traveling once: “and when Uhud was within sight, he said: This is the mountain which loves us and we love it.”

This is a mountain, made up of rocks and stones, yet we are made of flesh and have been given hearts that beat… do we love the Prophet SallAllaho Alaihi wa Aalihi wa Sallam as this mountain? Do we shake like this mountain out of love for him?

The Prophet SallAllaho Alaihi wa Aalihi wa Sallam said, “I know a stone in Makkah that used to salute (give salaams) me before I received the revelation, I still know it now.”

How often do we salute/send salawaat on the Prophet SallAllaho Alaihi wa Aalihi wa Sallam? The Prophet knew this stone, and if we send salawaat on him, especially on Fridays, they will be presented to him from us in sha Allah and not only this, The Messenger of Allah said, “No-one greets me except Allah has returned my soul to me so that I can return his Salam.

Narrated by Ya’la ibn Murrah ath-Thaqafi Radi Allahu Ta’ala Anhu: “Once we were walking with the Prophet SallAllaho Alaihi wa Aalihi wa Sallam and he stopped at a place to spend the night. When the Prophet SallAllaho Alaihi wa Aalihi wa Sallam went to sleep, a tree uprooted itself and came to the Prophet and enveloped him. When the Prophet SallAllaho Alaihi wa Aalihi wa Sallam woke up, he said: ‘this is a tree that when it saw the Prophet, it asked Allah to give salaams to the Prophet SallAllaho Alaihi wa Aalihi wa Sallam, and Allah gave it permission.’” [Musnad Ahmad, Tabarani and Bayhaqi: Sahih]

Do we ask to see the Prophet SallAllaho Alaihi wa Aalihi wa Sallam in our dreams? Yet a tree is asking to send Salaams on the Prophet Alaihis Salaatu wa as-Salam.

These are not the only stories mentioned in the sacred traditions and witnessed by the Companions. Let us strive more to love the Prophet Alaihis Salaatu wa as-Salam: learn about his life, read about his companions, act upon his authentic statements and teachings, send Salawaat upon him and defend him, Alaihis Salaatu wa as-Salam.