The Prophet’s Magnificence (SAW) – al-士Izz b. 士Abdu’l-Salam

Bid膩yatu鈥檒-S奴l f墨 Tafd墨l al-Ras奴l (SAW)

Commencing the Quest Concerning the Nobility of the Messenger (SAW)

Im膩m al-士Izz ibn 士Abdu鈥檒-Sal膩m (d. 660H)

 

All praise and thanks are due to All膩h who created man and graced him with heart and tongue. I praise Him for the faculty of speech that He has taught us, and I thank Him for the blessings He has conferred on us. I testify that none has the right to be worshipped save All膩h who has no partner, a testification given in such a way that leads me to hope for success and safety. I further testify that Muhammad, from amongst the children of 士Adn膩n, is His Chosen Messenger; he was aided with manifest miracles, the Qur示膩n and gifted radiant proofs. Peace and blessings be upon him and his family.

 

To proceed,

 

I asked my father, may All膩h ennoble Isl膩m through him, to write something for me concerning the excellence of the Prophet, peace and blessings be upon him, and his superiority to the whole of creation. He, without any delay or reservation, answered by saying:

 

With the Name of All膩h, the All-Merciful, the Most Merciful

 

O All膩h! Send peace and blessings upon our master,

Muhammad and his family.

Help us, facilitate matters for us and complete [Your favour upon us]

 

All praise and thanks are due to All膩h, Lord of the worlds. Peace and blessings of All膩h be upon the master of the whole creation, Muhammad, the Seal of Prophets, and upon all of his family and Companions.

 

All膩h, Most High, says to our Prophet, Muhammad (SAW), highlighting the many favours conferred to him, and showing the status that He holds with Him,

芦All膩h sent down the Book and Wisdom to you and taught you what you did not previously know. All膩h鈥檚 favour to you was immense禄 [al-Nis膩示 (4): 113]

All膩h, Most High, has favoured some Messengers over others,

芦These Messengers: We favoured some of them over others. All膩h spoke directly to some of them and raised up some of them in rank.禄 [al-Baqarah (2): 253]

The first part of the verse clearly proves that there is a qualitative difference [between the Messengers]; the second part of the verse discusses a quantitative measure of this difference, i.e. ranking. The word rank has been mentioned in the indefinite form in order to lend a sense of gravity and greatness, i.e. these ranks are truly great. All膩h, Most High, has favoured our Prophet (SAW) in a number of different ways. Amongst these are:

 

1. He is the master of all. He (SAW) said, “I am the master of the children of Adam without boasting.”[1]

鈥楳aster鈥 is a term referring to one who is described with dignified and illustrious qualities, who possesses excellent and sublime morals and manners. Therefore, this had墨th shows that he (SAW) is better than, and superior to, the children of Adam in both abodes 鈥 [the abode of this world and the Hereafter]. He is better than them in this world due to his great and noble morals and manners, and in the Hereafter due to the fact that recompense is based upon ones morals, manners and qualities. Consequently, if he surpasses them in this life due to his virtues and qualities, he will surpass them in the Hereafter with regards his ranking and station.

He (SAW) said, 鈥淚 am the master of the children of Adam without boasting,鈥 in order to show his nation the status he holds with his Lord, the Mighty and Magnificent. Now because the mention of ones virtues is predominantly done by way of boasting, he (SAW) wanted to sever any possibility of the ignorant thinking that he said this vaingloriously, so he said, 鈥榳ithout boasting鈥.

 

2. He (SAW) said, “In my hands will be the Banner of Praise on the Day of Rising, without boasting.”[2]

 

3. He (SAW) said, “There will not be a single Prophet on that day: Adam and all those who came after him; except that they will be under my banner on the Day of Rising, without boasting.”[3]

All of these matters that are specific to him go to show his great ranking, a ranking which surpasses Adam and everyone else. This is because superiority is only ever truly realised through mentioning distinguishing characteristics, virtues and rankings not shared by others.

 

4. All膩h, Most High, has informed him that He has forgiven him his sins, those in the past and those in the future.

It has not been reported that He informed any other Prophet of anything similar, indeed it seems clear that He did not inform them of this. This is because [on the Day of Judgement], when people are standing waiting for the judgement to commence, they will seek intercession from them and each one of them will mention the sin that he committed and then say, 鈥楳yself, myself!鈥 [4]

If they had known that their sins had been forgiven, they would not have dreaded them on this occasion. However, when the creation seek intercession from the Prophet (SAW) on that occasion he will reply, 鈥業 am worthy of it.鈥[5]

 

5. He (SAW) is the first intercessor and the first to have his intercession accepted.[6] This goes to prove his exalted esteem and superiority.

 

6. His (SAW) choosing this intercession [for others] over himself.

This is because every Prophet has been granted a supplication that is definitely answered, and each of the Prophets employed it in this world, with the exception of the Prophet (SAW) who reserved it so that he may use it to intercede for his nation [in the Hereafter].[7]

 

7. All膩h, Most High, has taken an oath by his life (SAW), saying,

芦By your life! They were wondering blindly in their drunkenness!禄 [al-Hijr (15): 72]

Taking an oath by the life of the object of the oath proves its excellence, nobility and greatness in the eyes of the one taking the oath. It also proves that his (SAW) life is worthy of swearing by due to what it contains of blessings, both general and specific. This aspect is not established for anyone else besides him.

 

8. All膩h, Most High, honoured him when addressing him, for He called him by the names most beloved to him and by the most eminent and sublime of his qualities,

芦O Prophet!鈥β [Al-Anf膩l (6): 64 etc.]

芦O Messenger!鈥β [Al-M膩示idah (5): 41, 67]

This aspect is not established for anybody else besides him (SAW), rather it is established that all other Prophets were called by their names,

芦O Adam! Reside鈥β [al-Baqarah (2): 35]

芦O 鈥樐猻膩, the son of Mary! Remember my favour upon you鈥β [al-M膩示idah (5): 110]

芦O N奴h! Disembark with peace鈥β [H奴d (11): 48]

芦O D膩w奴d! We have indeed made you a successor in the earth鈥β [艦膩d (): 26]

芦鈥 Ibr膩h墨m! You have indeed proven true to the dream鈥β [al-艦膩ff膩t (): 105]

芦O L奴t! We are messengers of your Lord鈥β [H奴d (11): 81]

芦O Zakariyyah! We give you the glad-tidings鈥β [Maryam (19): 7]

芦O Yahy膩! Take the book鈥β [Maryam (19): 12]

It is clear to everyone that when a master addresses one of his servants by referring to the best of his qualities, or the most sublime of his manners, yet calls the rest of his servants by their proper names, that the ranking of the former is nobler and closer than the latter.

This fact is known through custom. When someone is addressed by using the best of his manners and qualities, this is a way honouring him and showing him respect. The poet said,

Do not call me except by the name, 鈥極 servant of hers!鈥

For that is the best of my names.[8]

 

9. The miracle of every Prophet has dwindled and departed. However the miracle of the master of the first and last people (SAW), the Great Qur鈥櫮乶, will remain until the Day of Recompense.[9]

芦It is We who have sent down the Reminder and We who will preserve it.禄 [al-Hijr (15): 9]

 

10. The rock that would greet him with the sal膩m[10] and the trunk of the date-palm tree would yearn for him.[11]

This is not established for any other Prophet.

So take to what you see and leave that which you may have heard.[12]

 

11. Amongst the miracles he performed are found those whose miraculous nature is greater and more apparent than the miracles performed by others.

An example of this lies with water coming out from between his fingers.[13] This is a feat that defies nature in a far greater way than water gushing forth from stone, this is because it is quite normal to see water gushing out of rock [in nature]. Hence his miracle of causing water to gush forth from his fingers is a greater miracle than M奴s膩 (AS) causing water to gush forth from rock.

 

12. 士莫s膩 (AS) cured those who were born blind while the eyes were still in their proper place, whereas the Messenger of All膩h (SAW) returned an eye to its socket after it had slipped out onto [Qat膩dah鈥檚] cheek.[14]

This is a miracle from two perspectives:

The First: his repairing it after it slipped out.

The Second: His restoring his sight [in that eye] after his having lost it, [indeed it became the better of his two eyes].

 

13. The [spiritually] dead that he revived such that they were taken from disbelief to belief are greater in number than the [physically] dead that 士莫s膩 revived.

There is a world of difference between the life that is granted through faith and the mere life of the bodies.[15]

 

14. All膩h, Most High, has written the reward of every Prophet proportionally to the actions, states and statements of his respective nation.

However, his (SAW) nation would constitute half the inhabitants of Paradise[16] and All膩h, Most High, informed us that his nation was the best nation brought forth for mankind.[17] They were regarded to be the best of nations due to their quality of cognisance, states, statements and actions. So there is no portion of cognisance, no state, act of worship, article of true doctrine, or anything from those matters that are used to draw close to All膩h, the Mighty and Magnificent, which the Messenger of All膩h (SAW) has directed to and called to, except that he too has the reward of the one who acts by it until the Day Rising. This is because he said, “Whoever calls to guidance, he has its reward and the reward of all those who act by it until the Day of Judgment.”[18]

None of the other Prophets attained this level. In a had墨th it is mentioned, “The creation is dependant upon All膩h, and the most beloved of them to Him are those who bring about most benefit to His dependants.”[19]

Now, because he (SAW) brought about benefit to half the inhabitants of Paradise while the other Prophets only benefited a portion of the remaining half, his (SAW) ranking in closeness is proportional to his ranking in bringing benefit.

Hence, there is no Gnostic in his nation except that he (SAW) has the same reward ensuing from his cognisance as he does, in addition to his (SAW) own cognisance. There is no person having a particular spiritual condition from his nation except that he too has the reward for that condition, in addition to his own conditions. There is none who holds to an article of true doctrine through which he seeks to draw closer to All膩h, the Mighty and Magnificent, except that he too has its reward, in addition to his beliefs and conveyance of his message. There is no action from the actions that draw one closer to All膩h, the Mighty and Magnificent, such as prayer (艧al膩h), charity (zak膩h), freeing of slaves (士itq), Jih膩d, piety (birr), good actions (ma士r奴f), remembrance (dhikr), patience (艧abr), forgiveness (士afw), clemency (艧afh), except that he too has the reward of the one who performs them, in addition to the reward he gets for his own actions. There is no lofty level or eminent ranking that is attained by any of his nation through his direction and guidance except that he too has its reward, in addition to his own level and ranking.

This reward is further multiplied by the fact that whoever from amongst his nation calls to guidance,[20] or inaugurates a good Sunnah, he has the reward of doing it and all those who follow him in it, then this multiplied reward is also attained by our Prophet (SAW) because he is the one who [originally] directed and guided towards it.

It was for this reason that M奴s膩 (AS) cried on the night of the Nights Journey, out of permissible envy towards the Prophet (SAW), because more of his nation would enter Paradise than his own.[21] He did not cry out of malicious envy as some ignorant people suggest, instead he cried out of sorrow of what he had missed out on when he saw [the greatness of] his (SAW) rank.

 

15. All膩h sent every [previous] Prophet to his own specific nation whereas he sent our Prophet, Muhammad (SAW), to the entirety of man and jinn.[22]

Every Prophet has the reward of conveying the message to his people and our Prophet (SAW) has the reward of conveying the message to everyone he was sent to. This comes about sometimes through his direct conveyance and other times through the conveyance being attributed to him; this is why All膩h, Most High, pointed out this great blessing with his saying,

芦If We had wished, We would have sent a warner to every tribe.禄 [al-Furq膩n (25): 51]

The point of inference from this verse is that if All膩h had sent a warner to every tribe, all the Messenger of All膩h (SAW) would have attained was the reward of conveying the message to his particular people.[23]

 

16. All膩h, Most High, spoke to M奴s膩 at Mount 泞奴r and at the Sanctified Valley whereas He spoke to our Prophet (SAW) at the Lote Tree at the Farthest Limit.[24]

 

17. He (SAW) said, “We are the last nation from amongst the inhabitants of this world yet the first to be resurrected on the Day of Judgement, the first to be judged and the first to enter Paradise.”[25]

 

18. When he mentioned [his] mastery in the unrestricted sense, he restricted it by saying, “鈥n the Day of Judgement, the first one whom the grave will give up, the first intercessor and the first to have his intercession accepted.”[26]

 

19. That the whole of creation would desirously turn to him (SAW) on the Day of Rising, even Ibr膩h墨m (AS).[27]

 

20. He (SAW) said, “Al-Was墨lah is a station in Paradise reserved for a particular servant from amongst the servants of All膩h, Most High, and I hope to be that servant. So whoever asks for al-Was墨lah for me, [my] intercession becomes lawful for him.”[28]

 

21. Seventy thousand members of his nation would enter Paradise without being judged at all, and this is not established for any other than him (SAW).[29]

 

22. The Fount (al-Kawthar) that he has been granted in Paradise[30] and the Pool (al-Hawd) that he has been granted at the place of standing [on the Day of Resurrection].[31]

 

23. He (SAW) said, “We are the last yet the forerunners.”[32]

meaning the last with respect to time, yet at the fore with respect to virtues and noble qualities.

 

24. War booty (ghan墨mah) was lawful for him (SAW) whereas it had not been lawful for any previous Prophet.[33]

The rows of his nation [in prayer] were made to reflect the rows of the Angels, the earth was made a Mosque for him and its earth was made pure and purifying.[34] These aspects specific to him go to show his exalted ranking and the kindness displayed to his nation.

 

25. All膩h, Most High, has commended his morals and manners, saying,

芦You are indeed upon an exalted standard of character.禄 [al-Qalam (68): 4]

Exaltation coming from the great for particular qualities shows that those qualities are immense and deep-rooted, so what would one think when this exaltation comes from the greatest of the great?!

 

26. All膩h, Most High, spoke to him via a number of different forms of revelation.

They are of three types:

The First:           Through true dreams

The Second:        Speaking [directly] without any intermediary.

The Third:         Through [the medium of] Jibr墨l (SAW).[35]

 

27. His (SAW) Book contains [the knowledge] of the Tawr膩h, the Inj墨l and the Zab奴r, in addition to this he was honoured with the mufa艧艧al chapters.[36]

 

28. His nation will have fewer actions than those before them, but greater reward as is proven by the 艧ah墨h had墨th.[37]

 

29. All膩h, Most High, presented to him (SAW) the keys to the treasures of the earth and granted him the choice between being a Prophet-King or a Prophet-Servant.

He consulted with Jibr墨l (AS) who advised him towards humility and meekness. Thereupon he said, “A Prophet-Servant, I will be hungry one day and full another. When I am hungry I would supplicate to All膩h and when I am full I would thank All膩h.”[38]

His intention behind saying this was that he always be engaged with his Lord in times of hardship and ease, in times of blessings and trials.

 

30. All膩h, Most High, sent him as a mercy to the worlds.

He delayed the punishment of the sinners amongst the nation, not striking them with retribution immediately, so as to grant them [a chance to repent].[39] This was not the case with regards the previous Prophets, for when they were denied, the punishment meted out to the deniers was swift.

 

31. As for his (SAW) character such as his forbearance, forgiveness, clemency, patience, his gratitude, his gentleness for the sake of All膩h, the fact that he did not become angry for any personal motive, that he came to perfect good morals and manners,[40] what is quoted of his khush奴士, submission and humbleness, his asceticism, his humble manner of eating, drinking, attire, place of residence, his good-nature and beautiful personality, his noble stature and build, his balanced temperament and his sincerity to his nation, his desire that his near of kin believe, his standing firm against those who rejected his message in order to aid the religion of All膩h, his raising His Word high, the harm he met with from his people and others and his strangeness, some of these are discussed in the Book of All膩h and others in the works dealing with his virtues.[41]

 

32. His gentleness is mentioned in the saying of All膩h, Most High,

芦It is a mercy from All膩h that you were gentle with them禄 [膧li 士Imr膩n (3): 159]

 

33. His severity against the disbelievers and mercy toward the believers is mentioned in the saying of All膩h, Most High,

芦Muhammad is the Messenger of All膩h, those who are with him are fierce against the disbelievers, merciful to one another禄 [Fath (48): 29]

 

34. His ardent desire that his nation accept faith, his gentleness towards the believers and his compassion towards all is mentioned in the saying of All膩h, Most High,

芦A Messenger has come to you from among yourselves. Your suffering is distressing to him; he is deeply concerned for you; he is gentle and merciful to the believers禄 [al-Tawbah (9): 128]

Meaning he finds hard whatever you find hard and is desirous that you accept faith.

芦鈥e is deeply concerned for you鈥β [al-Tawbah (9): 128]

i.e. with regards your faith and that you should believe.

芦鈥e is gentle and merciful to the believers禄 [al-Tawbah (9): 128][42]

 

35. His sincerity in conveying the message is mentioned in the saying of All膩h, Most High,

芦So turn away for them, for you are not to blame禄 [al-Dh膩riy膩t (51): 54]

If his conveyance of the message had been deficient in any way, blame would have been directed to him.

 

36. All膩h, Most High, has placed his (SAW) nation in the position of judges.

This is because when All膩h will judge between the people and the nations deny the message ever reaching them, the nation of Muhammad (SAW) will be brought forward and they will testify that their preachers did reach them and convey the message to them.[43] This quality is not established for any other Prophet.

 

37. Similarly his nation is preserved from ever uniting upon error, be it in fundamental or subsidiary issues.[44]

 

38. Similarly his Book is preserved and protected.

If all of mankind, the first and last of them, were to gather together and try to insert or remove a single word, they would be unable to. It is apparent to all that the Tawr膩h and the Inj墨l has been altered.

 

39. All膩h has concealed the actions of those people amongst his nation whose actions have not been accepted. Those before him used to offer their sacrifices and fire would consume those sacrifices that were accepted and leave alone those that were not. Therefore, the person whose sacrifice was rejected would be publicly disgraced.[45] It is in this regard that All膩h says,

芦We have not sent you except as a mercy to all the worlds.禄 [al-Anbiy膩示 (21): 107]

The Prophet (SAW) said, “I am only a mercy that has been bestowed.”[46]  “I am the Prophet of Mercy.”[47]

 

40. He (SAW) has been sent with concise and comprehensive words.

His speech was summarised in the best of ways[48] and he surpassed the Arabs with respect to his eloquence and purity of language.

 

41. Just as All膩h favoured him above all human Prophets and Messengers, he favoured him above those amongst His chosen ones from the inhabitants of the heaven and the Angels.

The best of those amongst men are better than the Angels, as All膩h, the Exalted says,

芦But those who believe and do righteous deeds, they are the best of creatures.禄 [al-Bayyinah (98): 7]

The Angels are part and parcel of al-Bariyyah. This is because this word is derived from the statement, 鈥楢ll膩h bara鈥檃 the creation鈥 i.e. invented it and brought it into existence. The Angels are not included in His saying,

芦But those who believe and do righteous deeds…禄 [al-Bayyinah (98): 7]

because it is understood that this address is conventionally directed to man, even though the Angels have believed and work righteous deeds. The evidence for this is that this is what always comes to mind [when one reads such statements].

Now if it is said that the word bariyyah is actually derived from the word bar膩 which means earth [and hence specifically refers] to man because he is created from earth, and therefore, the verse means, 鈥渂ut those who believe and do righteous deeds, they are the best of men.鈥 The answer to this is from two angles:

The First: The scholars of Arabic language have counted the word al-Bariyyah amongst those words whose hamzah has been dropped.

The Second: This is the clearer of the two, N膩fi鈥 recited the word with a hamzah [in his recitation]. Both recitations of this word constitute the Speech of All膩h. So [even if we were to assume] that one recitation just serves to distinguish man from other men, the other recitation serves to distinguish man from the remainder of creation.

Thus, when it is established that the best people amongst men are better than the Angels, then the Prophets (SAW) are the best of those who have believed and worked righteous deeds as proven by the saying of All膩h, Most High, after having mentioned a group of the Prophets,

芦鈥ll of them We favoured over all beings.禄 [al-An鈥樐乵 (6): 86]

This verse then proves that they are the best amongst man and better than the Angels, this is because the Angels fall within the meaning of 鈥榓ll beings鈥. This is regardless of whether al-鈥樐乴am墨n is derived from 鈥樐乴am (world) or 鈥榓ll膩mah (sign).[49]

Consequently, when it is proven that the Prophets are better than the Angels, it is known that the Messenger of All膩h (SAW) is the best of the Prophets; he surpassed the leaders of the Angels and hence became two ranks above the Angels and two levels above them. None knows the extent of these two ranks or the nobility of those two levels except for the One who favoured the Seal of the Prophets, the Master of the Messengers over the whole of creation.

 

The glimpses and perusals mentioned above should suffice for the intelligent and perspicuous person [in proving the excellence of the Messenger (SAW)], indeed just some of them should be enough.

 

We ask All膩h through His beneficence and generosity to grant us the divine accord allowing us to follow His Messenger in his life example and path, in all of his morals and manners 鈥 both the inner and outer, and that He make us amongst his party and helpers. He is the One who has power over all things and the One who swiftly responds. There is no might or power except with All膩h, Most High, the Great.

 

O All膩h! Send peace and blessings upon our master, Muhammad,

his family and Companions, abundantly and perpetually.

 


ENDNOTES

[1] This is the had墨th of 士Abdull膩h b. Sall膩m (RA) with the wording, 鈥淚 am the master of the children of Adam without boasting, the first one whom the earth will give up, the first intercessor and in my hands will be the Banner of Praise under which will stand Adam and all those who came after him.鈥

It was declared sahh by ibn Hibb膩n [#6478] and Alb膩n墨.

 

[2] This is taken the previous had墨th of 士Abdull膩h b. Sall膩m with some slight differences in wording. This actual wording is mentioned in the had墨th of Ab奴 Sa士墨d being recorded by Tirmidh墨 [#3148] and ibn M膩jah [no. 4308].

 

[3] This wording is found in the had墨th of ibn 士Abb膩s (RAA) concerning the Intercession (shaf膩士膩) as reported by Ahmad [#2546, 2692] and Tirmidh墨 [no. 3620].

 

[4] This is a portion of the lengthy had墨th concerning the Intercession as reported on the authority of Ab奴 Hurayrah (RA) by Bukh膩r墨 [#4712] and Muslim [#194] with the wording, 鈥淚 will be the master of the people on the Day of Judgement, do you know why? All膩h will gather the first and last people on one plain鈥︹

 

[5] This is found in a variant report of the had墨th concerning the Intercession mentioned in the previous note, this wording however has been reported on the authority of Anas bin M膩lik (RA) by Bukh膩r墨 [#7510] and Muslim [#286]

 

[6] Mentioned in the had墨th of Ab奴 Hurayrah (RA) with the words, 鈥淚 will be the master of the children of Adam on the Day of Judgement, the first one whom the earth will give up, the first intercessor and the first to have his intercession accepted.鈥 Recorded by Muslim [#2278]

 

[7] Pointing to his (SAW) saying, 鈥淓very Prophet is given a supplication that is [definitely] answered, he would employ it, have it answered and be granted [what he requested]. I have reserved my supplication so that it may be used to intercede for my nation on the Day of Judgement.鈥

Recorded by Bukh膩r墨 [#6304, 7474] and Muslim [#198] on the authority of Ab奴 Hurayrah.

 

[8] The author has redacted this section from the words of Ab奴 Nu士aym, Dal膩示il an-Nubuwwah [pp. 9-11]. Then Suy奴t墨 summarised all of this in al-Khas膩示is al-Kubr膩 [3/141] saying, 鈥楽ome of the scholars said that from the matters specific to him is that, in the Qur示膩n, All膩h, Most High, did not directly address him by calling his name鈥︹

 

[9] Pointing to the had墨th of Ab奴 Hurayrah (RA) that the Messenger of All膩h (SAW) said, 鈥淭here is not a single Prophet except that he was given such signs as would cause the people to believe. I have been given the revelation that All膩h revealed to me and I hope that I would have the largest following out of the Prophets on the Day of Judgement.鈥

Recorded by Bukh膩r墨 [#4971, 7274] and Muslim [#152]. This mark of distinction was quoted from the author by Suy奴t墨, al-Khas膩示is [3/131].

 

[10] Pointing to the had墨th of J膩bir b. Samurah (RA) recorded by Muslim [#2276] that the Messenger of All膩h (SAW) said, 鈥淚 know a rock in Mecca that used to greet me with the sal膩m before I was commissioned and I still know of it now.鈥

 

[11] This miracle has been reported via multiple routes (mutaw膩tir) from the Prophet (SAW). H膩fidh ibn Kath墨r, al-Bid膩yah and Suy奴t墨, al-Khas膩示is [2/306-309] collated a large portion of its routes from a group of the Companions; amongst these were ibn 士Umar and J膩bir as recorded by Bukh膩r墨 [#3583, 3585]; J膩bir, Ubay, Sahl b. Sa士d, Ab奴 Sa士墨d al-Khudr墨 and 士A示ishah as recorded by Ab奴 Nu士aym [pp. 341-345]; Anas b. M膩lik and ibn 鈥楢bb膩s as recorded by ibn M膩jah [#1415].

The wording of the latter is, 鈥淭he Prophet (SAW) used to deliver his sermons while [leaning] on the trunk of a date-palm tree. When the pulpit (minbar) was constructed for him, he went it and the trunk [was heard] making a mournful, yearning sound. He clasped it in his arms and it became silent whereupon he said, 鈥榠f I had not done so, it would have remained yearning until the Day of Judgement.鈥 鈥

Suy奴t墨, al-Khas膩示is [3/131] quoted both these marks of distinction from the author.

 

[12] The beginning of the line of poetry reads,

In the appearance of the full moon lies enough to suffice you from retiring

The line is from a poem written by al-Mutanabbi praising and excusing the leader of his time.

 

[13] This miracle has been reported via multiple routes from him (SAW) on the authority of a group of the Companions and occurred on numerous occasions. Amongst these was J膩bir, Anas, Ziy膩d b. al-H膩rith, Talq b. 士Al墨, ibn 士Abb膩s, ibn Mas士奴d, Ab奴 Layl膩, Ab奴 Hurayrah, 士Imr膩n b. Husayn and Ab奴 Qat膩dah as recorded by Ab奴 Nu士aym [pp. 345-350] and Suy奴t墨 [2/214-219].

Bukh膩r墨 and Muslim record the had墨th of Anas b. M膩lik (RA) who said, 鈥業 saw the Messenger of All膩h (SAW) when the time of 鈥楢sr had drawn close, the people went looking for water but were unable to find any. The Messenger of All膩h (SAW) was brought his water to employ for purification and he placed his hand in the vessel and ordered the people to perform their ritual ablution (wud奴示) from it. I saw water gushing out from under his fingers and every single person performed ablution from it.鈥

 

[14] Pointing to the had墨th recorded by Ab奴 Ya士l膩 [#1549, 1550] and Ab奴 Nu士aym via the route of 士Asim b. 士Umar b. Qat膩dah; from his father; from his grandfather, Qat膩dah that, 鈥楬is eye was damaged on the day of Uhud and it slipped out onto his cheek. The people decided to cut it off and they went to ask the Prophet (SAW) about this. He replied, 鈥榥o鈥 and called for him, placed his eye in his palm [and put it back in its place] and after this Qat膩dah could not tell which of his eyes had been damaged.鈥

The wording is that of Ab奴 Nu士aym and this wording was quoted by Haytham墨, al-Majma士 [8/296-297] after which he said, 鈥業ts isn膩d contains Yahy膩 b. 士Abdu鈥檒-Ham墨d al-Himm膩n墨 and he is da士墨f.鈥 However it is reported via two other routed by Ab奴 Nu士aym [p. 418] which serve to strengthen it.

 

[15] In some manuscripts this sentence reads, 鈥楾he explanation to giving life through faith and giving life to the bodies follows.鈥

 

[16] As is mentioned in the had墨th of Ab奴 Sa士墨d al-Khudr墨 that the Messenger of All膩h (SAW) said, 鈥淎ll膩h, the Mighty and Magnificent, will say on the Day of Judgement, 鈥極 Adam!鈥 He will reply, 鈥極 our Lord! Hearing and totally obedient.鈥 Thereupon a voice will call, 鈥楢ll膩h orders you to take out of your progeny the portion [destined] for the Fire.鈥 He will ask, 鈥極 Lord! What is the portion [destined] for the Fire?鈥 He will reply, 鈥榝rom every thousand, nine hundred and ninety-nine.鈥 At that point every pregnant female will drop her load, the hair of children will go white and you will see men [wandering about] as if drunk when they are not, however the punishment of All膩h is severe. This bore down heavily upon the people [who were listening] and the Prophet (SAW) went on to say, 鈥榝rom the Ya鈥檍奴j will be the nine hundred and ninety-nine and from you one, furthermore you are like the black hair on the back of a white ox 鈥 or the white hair on the back of a black ox 鈥 and I would hope that you constitute one quarter of the inhabitants of Paradise.鈥 Thereupon we proclaimed the takb墨r and he said, 鈥榦ne third of the inhabitants of Paradise鈥 and we proclaimed the takb墨r, then he said, 鈥榦ne half of the inhabitants of Paradise鈥 and we proclaimed the takb墨r.鈥

Recorded by Bukh膩r墨 [#3348, 4741, 6530, 7483] and Muslim [#222, 379, 380].

 

[17] All膩h, Most High says, 芦You are the best nation brought forth for mankind, you enjoin the good and prohibit the evil and you believe in All膩h禄 [膧li 士Imr膩n(3): 110]

 

[18] Muslim [#2674] on the authority of Ab奴 Hurayrah, and he also records [#1017] the had墨th of Jar墨r bin 士Abdull膩h al-Bajl墨, 鈥榃hoever introduces a good practice in Isl膩m, he has its reward and the reward of all those who act upon it after him without their reward decreasing in the slightest鈥︹. A similar had墨th is also recorded by Ahmad [#23289] on the authority of Hudhayfah.

 

[19] Recorded by Ab奴 Ya士l膩 [#3315, 3370, 3478] and Bazz膩r [#1949] on the authority of Anas. It was ruled da士墨f jiddan by ibn Hajr, Mat膩lib al-士Aliyah [#1000] and Alb膩n墨, and da士墨f by as-Suy奴ti and Zarkash墨 as per Man膩w墨, Fayd al-Qad墨r [3/674 #4135].

The had墨th is also recorded on the authority of ibn Mas士奴d by al-Bayhaq墨, Shu士ab al-Im膩n [#7448] and Tabar膩n墨, al-Kab墨r [#10033]. Ibn al-Jawz墨 said this had墨th was not authentic and Haytham墨 [8/191] pointed out that it has a matr奴k narrator. See Man膩w墨 [3/674 #4135].

However this had墨th is more than adequately replaced by the had墨th reported by J膩bir (RA) from the Prophet (SAW), 鈥淭he best of people are those who bring about most benefit to the people.鈥 Recorded by Qud膩士墨 [1/101], and others, and declared hasan by al-Alb膩n墨.

 

[20] Pointing to his (SAW) saying, 鈥淲hoever calls to guidance, his reward will be the same as the reward of all those who follow him in it without their rewards decreasing in the slightest鈥︹ Reported by Muslim.

 

[21] Bukh膩r墨 and Muslim record the had墨th of Anas concerning the Ascent (mi士r膩j) in which the following words are mentioned, 鈥溾hen I was raised to the sixth heaven鈥 and when I arrived, I saw M奴s膩. [Jibr墨l] said, 鈥楾his is M奴s膩, so greet him with the sal膩m鈥 so I greeted him and he replied and then said, 鈥榃elcome to the righteous brother and the righteous Prophet.鈥 When I had passed him he cried and it was asked of him, 鈥榳hat makes you cry?鈥 He replied, 鈥業 cried because a servant has been sent after me and more of his nation shall enter Paradise than mine.鈥 鈥

 

[22] As mentioned in His, the Exalted鈥檚 saying, 芦We have not sent you except as a mercy to all the worlds禄 [al-Anbiy膩示 (21): 107], 芦Blessed be He Who sent down the Criterion upon His servant so that he may be a warner to all the worlds禄 [al-Furq膩n (25): 1]

He (SAW) said, 鈥淚 have been given five [things] that were not given to any Prophet before me: I was aided by having fear [implanted into the hearts of the enemy] for the distance of one months journey; the earth was made a Mosque for me, and pure and purifying, therefore wherever a person from my nation may be and comes upon the time of prayer, let him pray; war booty has been made permissible for me; the [previous] Prophets were sent to their specific people whereas I have been sent to the whole of mankind; and I have been granted the Intercession.鈥 Recorded by Bukh膩r墨 [#335, 438, 3122] and Muslim [#521] on the authority of J膩bir (RA).

 

[23] These words of the author, may All膩h have mercy upon him, point out that there is no contradiction between the above mentioned verse and His, the Exalted鈥檚 saying, 芦There is no community to which a warner has not come禄 [al-F膩tir (35): 24] This is because the first verse is talking about his time and the second, before his time.

 

[24] Suy奴t墨, al-Khas膩示is [3/151] quoted this point from the author.

The author is pointing to His saying, 芦then He revealed to His servant what He revealed. The heart did not lie about what he saw. What! Do you dispute with him about what he saw? He saw him again another time, by the Lote Tree at the Farthest Limit, besides which is the Garden of Refuge, when that which covered the Lote Tree covered it禄 [al-Najm (53): 10-16]

Bukh膩r墨 and Muslim record had墨th concerning the Night鈥檚 Journey (al-Isr膩示) on the authority of Anas (RA) that the Messenger of All膩h (SAW), 鈥樷hen I was taken to the Lote Tree at the Farthest Limit, its leaves were [as large as] elephant ears and its fruits were like huge earthenware vessels, then when it was covered with what covered it by the command of All膩h, it changed and not a single person of the creation would have been able to describe its beauty. Then All膩h revealed to me what He revealed and obligated upon me fifty prayers to be performed every day and night鈥. until He said, 鈥極 Muhammad! Then make them five prayers in every day and night, each prayer will be the equivalent of ten and that makes fifty prayers.鈥 鈥

Muslim also records the had墨th of 士Abdull膩h bin Mas士奴d (RA) who said, 鈥渨hen the Messenger of All膩h (SAW was taken upon the Ascent, it concluded at the Lote Tree at the Farthest Limit which is in the sixth heaven, it is at this point that everything that ascends from the earth terminates and is held there, and it is at this point that everything that descends from above it terminates and is held there鈥 The Messenger of All膩h (SAW) was granted three things: the five daily prayers, the end verses of S奴rah al-Baqarah, and [the tidings that] whoever did not associate anything with All膩h would have his major sins forgiven.鈥

 

[25] Recorded by Muslim [#856] on the authority of Hudhayfah that the Messenger of All膩h (SAW) said, 鈥淎ll膩h led those before us astray with regards the Jumu鈥榓h. Saturday was for the Jews and Sunday was for the Christians. Then All膩h came with us, He guided us to Jumu鈥榓h [and the order of days was] Jumu鈥榓h, Saturday and Sunday. This is why they will lag behind us on the Day of Judgement, we are the last鈥︹ to the end of the had墨th, but without the additional wording, 鈥溾nd the first to enter Paradise.鈥

Bukh膩r墨 [#238, 867, 2956, 6887, 7495] and Muslim [#855] records on the authority of Ab奴 Hurayrah (RA) that the Prophet (SAW) said, 鈥渨e are the last yet the first on the Day of Judgement. We are the first to enter Paradise even though they were given the Book before us and we were given it afterwards. They differed and All膩h guided us to鈥︹

 

[26] Refer to fn. 6.

 

[27] As mentioned in the long had墨th concerning the Intercession which has been mentioned in fn.鈥檚 4+5

 

[28] Muslim [#384] on the authority of 士Abdull膩h b. 士Amr that he heard the Messenger of All膩h (SAW) saying, 鈥淲hen you hear the Mu示adhdhin, say as he says, then invoke sal膩h upon me, for whoever invokes sal膩h upon me once, All膩h sends sal膩h upon him ten times. Then ask All膩h for al-Was墨lah on my behalf for it is a station in Paradise鈥︹

A similar had墨th is also recorded on the authority of J膩bir by Bukh膩r墨 [#614, 4719]; Ab奴 Sa士墨d by Ahmad [#11783]; and Ab奴 Hurayrah by Ahmad [#7598, 8770]

 

[29] Bukh膩r墨 [#5752] and Muslim [#220] on the authority of ibn 士Abb膩s.

Tirmidh墨 [#2439] records on the authority of Ab奴 Um膩mah (RA) that the Messenger of All膩h (SAW)  said, 鈥淢y Lord promised me that seventy thousand of my nation would enter Paradise without reckoning or punishment, with every thousand of them, seventy thousand [more], and [an additional] three handfuls of the handfuls of my Lord.鈥 Tirmidh墨 ruled this had墨th to be hasan ghar墨b, ibn Hibb膩n [#7246] ruled it sahih as did Alb膩n墨.

This statement was quoted from the author by Suy奴t墨, al-Khas膩示is [3/449], may All膩h have mercy on them both.

 

[30] al-Kawthar is mentioned in His saying, 芦Indeed We have granted you al-Kawthar禄 [al-Kawthar (108): 1]

Bukh膩r墨 [#4964] records the had墨th of Anas who said, 鈥榳hen the Prophet (SAW) was taken to the heaven he said, 鈥淚 came to a river, the banks of which were domes of hollowed pearls. I asked, 鈥榳hat is this Jibr墨l?鈥 He replied, 鈥榯his is al-Kawthar.鈥 鈥 鈥

Ibn 士Abb膩s explained al-Kawthar to mean the abundant good which All膩h granted him and 士膧示ishah said, 鈥榠t is a river which was given to your Prophet (SAW), on its shores are hollow pearls and the number of its vessels are like that of the stars.鈥 Both of these narrations are recorded by Bukh膩r墨 [#4965, 4966], and there is no contradiction between the two because the river is from amongst the abundant good that All膩h granted our Prophet, Muhammad (SAW) as stated by Sa士墨d b. Jubair and recorded by Bukh膩r墨 [#4966]

 

[31] Bukh膩r墨 [#7050] and Muslim [#2290] record on the authority of Sahl b. Sa士d that the Messenger of All膩h (SAW) said, 鈥淚 will precede you at arriving at the Hawd, whoever will come to it, will drink from it; and whoever drinks from it will never again experience thirst.鈥

The ah膩d墨th concerning it reach the level of mutaw膩tir and hence one derives definitive knowledge from them. H膩fidh ibn Hajr said, 鈥楾his is because thirty-odd Companions reported ah膩d墨th concerning it, more than twenty of them being mentioned in the Two Sahhs and the remainder being mentioned in others, [this number refers to those narrations] that are authentic and famous.鈥 Ibn Ab墨 士Asim, as-Sunnah [no.鈥檚 697-776] said, 鈥楾he narrations that we have mentioned from the Prophet (SAW) necessitate knowledge and we believe in them. We also ardently desire that the One who granted us the divine accord to have belief in it, gather us together at it and allow us to drink from it such that we would never become thirsty again. We ask this of Him by His beneficence.鈥

Moreover, the statement of the author, 鈥榓t the place of standing鈥 shows that he is of the opinion that the Hawd comes before the Bridge and this can be clearly seen from some ah膩d墨th and was the opinion that ibn Hajr determined to be the strongest.

 

[32] See fn. 25.

 

[33] Ahmad [#21299, 21314, 21435] records on the authority of Ab奴 Dharr that the Messenger of All膩h (SAW) said, 鈥淚 have been granted five things that no Prophet before me was granted: I was sent to the red and black people; the earth was made a Mosque for me and pure and purifying; war booty was made permissible for me whereas it had not been permissible for any before me; I was aided by fear for a month 鈥 the enemy would be in fear of me to the distance of one months [journey]; It was said to me, 鈥榓sk and you will be given鈥 but I reserved my supplication so that it may serve as intercession for my nation. Those of you to attain it, if All膩h Wills, will be those who did not associate anything with All膩h.鈥

 

[34] Muslim [#522] records on the authority of Hudhayfah that the Messenger of All膩h (SAW) said, 鈥淲e were honoured above other people through three things: our rows are like the rows of Angels; the whole earth was made into a Mosque for us and its earth was made pure and purifying in the case that we cannot find water.鈥

 

[35] Baghaw墨, Sharh as-Sunnah [#4111-4113] and al-Qud膩`墨 [#1151] record on the authority of ibn Mas`奴d that the Messenger of All膩h (SAW) said, 鈥淚ndeed the Holy Spirit has whispered in my soul that a person will never die until his [pre-ordained] time comes and it gets its whole provision. So fear All膩h, be moderate in making requests and do not let the notion that your provision has been delayed induce you to disobey All膩h, for what is with All膩h can only be attained through obeying Him.鈥

This proves that there is a fourth type of revelation which is to whisper in the soul. This mark of distinction was quoted from the author by Suy奴t墨, al-Khas膩鈥檌s [3/153].

 

[36] Ahmad [#16982] records on the authority of W膩thilah bin al-Asqa鈥 that the Prophet (SAW) said, 鈥淚n the place of the Tawrah I was given the seven long s奴rahs (tiw膩l), in the place of the Zab奴r I was given the s奴rahs having a hundred verses (mi鈥櫮玭), in the place of the Inj墨l I was given the oft-repeated s奴rahs (al-math膩n墨) and I was honoured with the mufa艧艧al s奴rahs.鈥

It was ruled hasan by Suy奴t墨 as per al-Man膩w墨 [1/722 #1171] and sahh by Alb膩n墨. The mufa艧艧al s奴rahs commence with S奴rah Q膩f and end with al-N膩s.

 

[37] Bukh膩r墨 [#558] records the had墨th of Ab奴 M奴s膩 al-Ash鈥榓r墨 (RA) that the Prophet (SAW) said, 鈥淭he similitude of the Muslims and the Jews and Christians is that of a man who hires some people to work for him till nightfall for a set wage. They work till mid-day and then say, 鈥榳e have no need for your money that you promised to pay us, our work is annulled.鈥 He says to them, 鈥榙o not take this course, complete the remainder of your work and take your complete pay,鈥 but they refuse and abandon the work. He then hires two other workers and says to them, 鈥榗omplete the remainder of this day and you will get the whole pay I promised the previous workers.鈥 They work until the time of 鈥楢sr prayer and then say, 鈥榶ou can have what we have done so far, the rest is annulled and you can keep the money that you set aside for us.鈥 He says to them, 鈥榗omplete the remainder of your work for their only remains a small portion of the day,鈥 but they refuse. Then he hires another people to work for the remainder of the day and they do so until the sun disappears and they attain the wage of both the earlier parties. This is the similitude of them and those who accepted this light [of Isl膩m].鈥

He also has another, more complete wording on the authority of ibn 鈥楿mar and at its conclusion are the words, 鈥淪o the Jews and Christians become angry and say, 鈥楬ow is it that we have more actions yet less reward?鈥 All膩h says, 鈥楬ave I oppressed you in any way with regards your reward?鈥 They will reply, 鈥楴o.鈥 He will then say, 鈥楾hat is my grace which I bestow on whomever I will.鈥 鈥

Suy奴t墨, al-Khas膩鈥檌s [3/217] quoted the above statement.

 

[38] Recorded by Tirmidh墨 [#2347] and Ahmad [#22190] on the authority of Ab奴 Um膩mah that the Prophet (SAW) said, 鈥淢y Lord gave me the option of having [the likes of] the plain of Mecca as gold and I said, 鈥楴o my Lord! Rather I would be full one day and go hungry another, thus when I am hungry I would humble myself before You and remember You, when I am full I would praise You and thank You.鈥 鈥

Alb膩n墨 ruled the first part of the had墨th to be authentic due to supporting witnesses and the second part commencing with 鈥業 would be full鈥︹ to be munkar.

Ahmad [#7160] and ibn Hibb膩n [#6365] record the had墨th of Ab奴 Hurayrah that, 鈥楯ibr墨l sat with the Prophet (SAW) and looked to the sky to see and Angel descending, he said, 鈥淭his Angel has not descended since the day it was created.鈥 When he had descended he said, 鈥淥 Muhammad! Your Lord has sent me to you 鈥 should He make you a Prophet-King or a Servant-Messenger?鈥 Jibr墨l said, 鈥淥 Muhammad! Be humble before your Lord.鈥 He said, 鈥淩ather a Servant-Messenger鈥 鈥

Haytham墨 [9/19] and Alb膩n墨 said that its isn膩d was 艧ahh meeting the criteria of Bukh膩r墨 and Muslim.

 

[39] Pointing to the saying of All膩h, Most High, 芦All膩h would not punish them while you were among them.禄 [al-Anf膩l (8): 33].

Ab奴 Nu鈥榓ym [p. 9] said, 鈥楽o his enemies were safe from punishment being meted to them during his (SAW) life. He did not punish them despite their asking for the punishment to be hastened on in order to actualise his attribute [of mercy] that He had described him with. When he moved on to his Lord, Most High, He sent upon them the punishment of war and slavery as mentioned in His saying, 芦either We will extricate you and take revenge upon them鈥β [al-Zukhruf (43): 41]鈥

 

[40] Ahmad [#8952] and M膩lik [#1494] record on the authority of Ab奴 Hurayrah that the Messenger of All膩h (SAW) said, 鈥淚 have only been sent to complete noble morals and manners.鈥

It was ruled sahh by ibn `Abdu-l-Barr, al-Tamh墨d [10/527], `Ijl奴n墨, Kashf al-Khaf膩鈥 [#638] and Alb膩n墨.

 

[41] One of the most famous works dealing with this is Tirmidh墨, ash-Sham膩鈥檌l al-Muhammadiyyah.

 

[42] From the proofs of this is the had墨th of 鈥樐鈥檌shah (RAH) that she asked the Messenger of All膩h (SAW), 鈥楬ave you faced a day that was harder upon you than the Day of Uhud?鈥 He replied, 鈥淚 faced [more] from your people, the worst I ever met from them was on the Day of 鈥楢qabah when I presented myself to ibn 鈥楢bd Y膩Layl bin 鈥楢bd Kul膩l and he did not grant me what I wished. I left being overwhelmed with sorrow, I could not relax until I found myself by Qarn al-Tha鈥樐乴ib. I lifted my head to the sky and suddenly a cloud shaded me, I looked and saw Jibr墨l who called to me saying, 鈥楢ll膩h has heard the words of your people to you and their rejection of you. All膩h has sent the Angel of the mountains to you so that you may order him to do whatever you wish to these people.鈥 The Angel of the mountains called me, extending to me the greeting of sal膩m and then said, 鈥極 Muhammad! Order whatever you desire, if you wish I will let fall upon them the two mountains at al-Akhshab.鈥 The Prophet (SAW) replied, 鈥榬ather I hope that All膩h will bring out of their loins those who would worship All膩h alone without associating any partners with him.鈥 鈥 鈥

Recorded by Bukh膩r墨 [#3231, 7389] and Muslim [#1795].

 

[43] Ibn M膩jah [#4284] records the had墨th of Ab奴 Sa鈥樐玠 al-Khudr墨 (RA) that the Messenger of All膩h (SAW) said, 鈥淎 Prophet will be brought and with him will be two people, another will be brought with three people, [others will be brought] with more or less. It will be asked of him, 鈥楧id you convey the message to your people?鈥 He will reply, 鈥榊es.鈥 His people will be summoned and it will be asked of them, 鈥榙id he convey the message to you?鈥 They will reply, 鈥榥o.鈥 It will then be asked, 鈥榃ho can give witness on your behalf?鈥 He will reply, 鈥楳uhammad and his nation.鈥 Thereupon the nation of Muhammad will be summoned and it will be asked of them, 鈥楧id he convey the message?鈥 They will reply, 鈥榊es.鈥 He will ask, 鈥楬ow did you come to know this?鈥 They will reply, 鈥極ur Prophet informed us of this 鈥 that the Messengers conveyed their message 鈥 and we believed him.鈥

That is the saying of All膩h, 芦in this way we have made you a balanced community, so that you may act as witnesses against mankind禄 [al-Baqarah (2): 143]鈥

It was declared sahh by Alb膩n墨 and Bukh膩r墨 [#3339, 4487, 7349] records a summarised version of this had墨th.

Suy奴t墨, al-Khas膩鈥檌s [3/251] quoted this point from the author.

 

[44] Tirmidh墨 [#2167] records on the authority of ibn `Umar that the Messenger of All膩h (SAW) said, 鈥淢y nation will never unite upon misguidance and the Hand of All膩h is upon the Jam膩鈥榓h.鈥

Tirmidh墨 said it was ghar墨b, it was ruled hasan by Suy奴t墨 [2/343 #1818] and sahh by Alb膩n墨.

Tirmidh墨 said, 鈥楾he explanation of the word Jam膩`ah in the view of the People of Knowledge is that it refers to the People of fiqh, knowledge and had墨th.鈥

 

[45] Bukh膩r墨 [#3124] and Muslim [#1747] record on the authority of Ab奴 Hurayrah that the Messenger of All膩h (SAW) said, 鈥淎 Prophet from amongst the prophets of All膩h carried out a military expedition鈥. All膩h caused him to be victorious and he gathered the war booty and the fire came to burn it but it was not burnt. He said, 鈥楽ome of you have stolen something from the booty so one man from every tribe should give me a pledge of allegiance by shaking hands with me.鈥 The hand of a man got stuck over the hand of their Prophet and he said, 鈥楾he theft has been committed by your people so all the members of your tribe should give me the pledge of allegiance.鈥 The hands of two or three got stuck over the hand of their Prophet and he said, 鈥榊ou have committed the theft.鈥 Then they brought a head of gold resembling the head of a cow and put it amongst the booty and the fire consumed the booty.鈥

All膩h, Most High says, 芦Recite to them the true report of Adam鈥檚 two sons when they offered a sacrifice and it was accepted from one of them but not the other. The one said, 鈥業 shall kill you.鈥 The other said, 鈥楢ll膩h only accepts from people who have taqw膩鈥︹櫬 [al-M膩鈥檌dah (5): 27]

Ibn Jar墨r, Tafs墨r [no. 11715] and T膩r墨kh [1/68-69] reports from ibn 鈥楢bb膩s, ibn Mas鈥樑玠 and a number of the Companions that 鈥榃henever a child would be born to Adam, he would have twins 鈥 a boy and a girl. The male from one birth would marry the female of another birth and the female of one birth would marry the male of another birth. This continued until he had two sons born to him, H膩b墨l and Q膩b墨l. Q膩b墨l was a farmer and H膩b墨l was a stock farmer. 鈥 H膩bil offered a goodly portion of produce and Qab墨l offered a bundle of grain. 鈥 Fire descended and consumed H膩b墨l鈥檚 offering and left Q膩b墨l鈥檚 offering. He became angry and said, 鈥淚 will kill you.鈥 H膩b墨l replied, 鈥淎ll膩h only accepts from those who have taqw膩.鈥 鈥

The following saying of All膩h shows that this case of the fire was known to the Jews, 芦Those who say, 鈥楢ll膩h has made a contract with us that we should not have faith in any Messenger until he brings a sacrifice consumed by fire.鈥 Say, 鈥楳essengers came to you before me with Clear Signs and with what you say. So why did you kill them if you are telling the truth.鈥櫬 [膧li 鈥業mr膩n (3): 183]

 

[46] Recorded by Bayhaq墨 [#1446] and al-莽膩kim [#100] on the authority of Ab奴 Hurayrah. H膩kim said it was 艧ahh, meeting the criteria of Bukh膩r墨 and Muslim and Dhahab墨 agreed, Alb膩n墨 said it was 艧ahh as did Suy奴t墨 [2/725 #2583].

 

[47] This is a portion of the had墨th recorded by Muslim [#2355] on the authority of Ab奴 M奴s膩 al-Ash鈥榓r墨 (RA) who said, 鈥楾he Messenger of All膩h (SAW) himself told us his names saying, 鈥淚 am Muhammad, Ahmad al-Muqaff墨 (the Tracker), al-H膩shir (the Gatherer), Nab墨 al-Tawbah (the Prophet of Repentance), and Nab墨 al-Rahmah (the Prophet of Mercy).鈥 鈥

 

[48] Bukh膩r墨 [#6998] and Muslim [#523] record on the authority of Ab奴 Hurayrah that the Messenger of All膩h (SAW) said, 鈥淚 have been sent with concise and comprehensive speech, I have been aided by fear [being implanted in the hearts of my enemies], and while I was sleeping I was given the keys to the treasures of the earth 鈥 they were put in my hands.鈥

Ab奴 Ya`l膩 [4/1737] records on the authority of Ab奴 M奴s膩 that the Messenger of All膩h (SAW) said, 鈥淚 have been granted the incipience of words, their conciseness and comprehensiveness and the most eloquent manner of speech.鈥

 

[49] Shanq墨t墨, Adw膩鈥 al-Bay膩n [1/31] said, 鈥楽ome of the scholars stated that al-鈥樐乴am (world, pl. 鈥膩lam墨n) is derived from al-鈥榓ll膩mah (sign) because the existence of the world is a sign, without doubt, of the existence of its Creator who is described with perfect and magnificent Attributes. The Exalted said, 芦Indeed in the creation of the heavens and the earth and the change of the night and day are signs (膩y膩t) for the people of understanding.禄

In the language ayah means 鈥all膩mah.鈥

 

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