Muhammad Messenger of Allah - Ash-Shifa of Qadi ‘Iyad

MuhammadMessengerofAllahAsh-ShifaofQadi‘Iyad

Qadi‘IyadibnMusaal-Yahsubi

TranslatedbyAishaAbdurrahmanBewley

Firstedition1991,MadinahPress,GranadaRevisededition2011©AishaBewleyPublishedby:DiwanPressLtd.NorwichUKWebsite:www.diwanpress.comE-mail:info@diwanpress.comAllrightsreserved.Nopartofthispublicationmaybereproduced,storedinanyretrievalsystemortransmitted in any form or by any means, electronic, mechanical, photocopying, recording orotherwisewithoutthepriorpermissionofthepublishers.By:Qadi‘IyadibnMusaal-YahsubiTranslatedby:AishaAbdarrahmanBewleyEditedby:AbdalhaqqBewleyandIdrisMearsTypesetasebookby:AbdassamadClarkeCoverby:AbdussaburKirke&AbdassamadClarkeAcataloguerecordofthisbookisavailablefromtheBritishLibrary.ISBN13:978-1-908892-26-3(Paperback)978-1-908892-27-0(Hardback)978-1-908892-28-7(ePub)978-1-908892-29-4(Kindle)

INTHENAMEOFALLAH,THEMERCIFUL,THECOMPASSIONATE

AUTHOR’SPREFACE

OAllah,blessMuhammadandhisfamilyandgrantthempeace.Thusspeaksthefaqihandqadi,ImamandHafiz,Abu’l-Fadl‘IyadibnMusaibn‘Iyadal-Yahsubi,mayAllahhavemercyonhim:Praise be to Allah who is unique in possessing His most splendid Name and alone possessesinvinciblemight.ThereisnofinalendfallingshortofHimandnotargettoaimatbeyondHim.HeistheOutwardlyManifestwithoutneedfortheuseofimaginationandwithoutillusion,andtheInwardlyHidden,absolutelypurewithoutthatbringingaboutnon-existence.HeencompasseseverythingbyHismercyandknowledge.HepoursoutuniversalblessingsonHisFriends.HesentaMessengerfromamongthemselvestobothArabsandnon-Arabs,whowasthemostnobleofthem,thepurestoftheminnatureandupbringing,thegreatestoftheminintelligenceandforbearance,themostabundantinknowledge and understanding, the strongest in certainty and resolution, the one with the greatestcompassionandmercyforthem.Allah purified him both in spirit and body and kept him free from all faults and blemishes andbestowedwisdomandjudgementonhim.BymeansofhimAllahopenedeyesthatwereblind,heartsthatwerecoveredandearsthatweredeaf,andHemadepeoplebelieveinHim.ThosetowhomAllahhadallottedaportionofthebootyofhappinesshonouredandhelpedhim.ThoseforwhomAllahhadwrittenwretchednessrejectedhimandturnedawayfromHissigns.“WhoeverisblindinthisworldisblindintheNextWorld.”(17:73)MayAllahblesshimwithablessingthatgrowsandflourishes,andhisFamilyandCompanions,andgrantthempeace.MayAllahilluminatemyheartandyourheartwiththelightsofcertainty!MayHeshowyouandmethekindnesswhichHebestowsonHisFriends, thosewhofearHim, thosewhomHehashonouredwiththehospitalityofHisabsolutepurityandwhomHehasalienatedfromothercreaturesthroughintimacywithHim.He has singled themout for gnosis ofHim and for the vision of some of themarvelsofHisMalakutandthetracesofHispowerandthisfillstheirheartswithdelightandleadstheir intellects into utter confusion, lost inHis immensity. TheymakeHim their sole concern andwitnessonlyHiminthisworldandtheNext.TheyareblessedbybeholdingHisbeautyandmajesty,and they go backwards and forwards between the traces of His power and the wonders of Hisimmensity. They glory in their exclusive devotion to Him and their reliance on Him. They arededicated to the application of His words, “Say, ‘Allah,’ and then leave them playing in theirplunging.”(6:91).You have repeatedly asked me to write something which gathers together all that is necessary toacquaint the readerwith the true stature of theProphet, peace andblessings be uponhim,with theesteemandrespectwhichisduetohim,andwiththeverdictregardinganyonewhodoesnotfulfillwhathisstaturedemandsorwhoattemptstodenigratehissupremestatus-evenbyasmuchasanail-

paring.IhavebeenaskedtocompilewhatourforebearsandImamshavesaidonthissubjectandIwillamplifyitwithayatsfromtheQur ’anandotherexamples.Know, may Allah ennoble you! that you have burdened me with a very difficult task. You haveconfrontedmewithamomentousundertakingwhichfillsmyheartwithtrepidation.Writingaboutthiscallsforevaluationoftheprimarysources,examinationofsecondarysourcesandinvestigationofthedepthsanddetailsofthescienceofwhatisnecessaryfortheProphet,whatshouldbeattributedtohim,andwhatisforbiddenorpermissibleinrespectofhim;anddeepknowledgeofmessengershipandprophethoodandofthelove,intimatefriendshipandthespecialqualitiesofthissublimerank.Herewefindvastdesertwastesinwhicheventhesand-grousebecomesbewilderedandwhichcannotbetraversed,andunknownplacesinwhichdreamsgoastrayiftheyarenotguidedbyawaymarkofknowledgeandacleareye,andslipperyslopeswherefeetfalter if theydonotrelyonsuccessandsupportfromAllahalone.However,Ihavegreathopesofgainingrewardandrepaymentforbothmeand you in the matter of answering this question by making known the great value and sublimecharacteroftheProphetandclarifyinghisspecialqualities.Noothercreaturehaseverpossessedallthese qualities. Iwillmention the duty thatAllah gave himwhich is the highest of duties, “So thatthose who have been given the Book would know for certain and those who believe would beincreasedintheirbelief.”(74:31)AllahhasmadeitanobligationonthosewhohavebeengiventheBooktomakeitcleartopeopleandnottoconcealit,asinthehadithrelatedtomebyAbu’l-WalidHishamibnAhmad,thefaqih,whenIstudiedwithhim.Hesaid:Weweretoldbyal-HusaynibnMuhammadfromAbu‘Umaran-NumayrifromAbuMuhammadibn‘Abdal-Mu’minfromAbuBakrMuhammadibnBakrfromSulaymanibnal-Ash‘ath from Musa ibn Isma‘il from Hammad from ‘Ali ibn al-Hakam from ‘Ata’ that AbuHurayra,mayAllahbepleasedwithhim,said,“TheMessengerofAllah,mayAllahblesshimandgranthimpeace,said,‘Anyonewhoisaskedaboutknowledgeandconcealsit,AllahwillbridlehimwithabridleoffireontheDayofRising.’“ForthisreasonIhavehastenedtofindsomeclearanecdoteswiththeobjectofachievingmygoalandfulfillingtheprescribedduty.Iseizeduponthemquicklybecauseinhislifeaman’sbodyandmindareoccupiedwiththetrialsandtribulationsofafflictionbywhichheistestedandwhichverynearlydistracthimfrombothobligatoryandsupererogatoryactionsandcausehim,afterhavingthebestofforms,toreverttothelowestofthelow.If Allah desires the best for man, He makes him totally concerned with what will be praisedtomorrow,intheNextWorld,andnotcensured.OnthatdaytherewillbeonlytheradianceofBlissorthepunishmentofJahim.Thereforeamanmustmindhisownbusiness,looktothesalvationofhisownsoul,seektoincreasethenumberofhisrightactionsandacquireusefulknowledgeforhisownandotherpeople’sbenefit.AllahistheOnewhomendsourbrokenhearts,forgivestheimmensityofourwrongactions,letsusmakeallourpreparations forour return toHim,givesusmany reasons fordoing things thatwillsaveusandbringusneartoHimandbestowsHisfavourandmercyonus.Sohavingmadethe intentiontoproceedwith the task,Iplannedout thechaptersandorganisedthematerial and set about putting it together. I have called it Ash-Shifa’ bi-ta‘rif huquq Mustafa.(“HealingbytheRecognitionoftheRightsoftheChosenOne”)

PARTONEAllah’sgreatestimationoftheworthofHisProphetexpressedinbothwordandaction

Introduction

It cannotbehidden fromanyonewhoapplieshimself to the least studyorwhohasbeengiven thesmallest gleamof understanding thatAllah greatly esteems our Prophet,mayAllah bless him andgranthimpeace,andhasendowedhimwithvirtues,excellentqualitiesandfinetraitstoonumeroustobecounted.Doinganykindofjusticetohisimmenseworthwouldwearoutbothtonguesandpens.Allah’shighestimationofHisMessengercanbepartlyseenfromwhatisclearlystatedinHisBookabout his exalted position. He has praised him in it for his character and his conduct. He hasencouragedtheslavesofAllahtoholdfast tohimandobeywhatheimposedonthem.Allahis theOnewhobestowedhonourandpreferenceonhimandthenpraisedhimandrewardedhimforitwiththefullestreward.Allahisoverwhelminglybountifulinthebeginningandinthereturn,andtoHimbelongsallpraiseinthisworldandtheNext.FurtherinstancesofAllah’shighestimationofhimcanbeseeninHispresentinghimbeforetheeyesofHiscreaturesinthemostcompleteformofperfectionandsublimity,andHisdistinguishinghimwith beautiful qualities, praiseworthy characteristics, noble opinions and numerous virtues. Hesupported him with dazzling miracles, clear proofs and manifest signs of honour. These werewitnessedbyhis contemporaries andCompanions and thosewhocameafterhimknewabout themwithcertainknowledgesothattheknowledgeoftherealityofthemhasreachedusandtheirlighthasoverflowedonus.MayAllahblesshimandgranthimpeaceabundantly.AnassaidthattheBuraq1wasbroughtbridledandsaddledtotheProphet,mayAllahblesshimandgranthimpeace,ontheeveningofhisNightJourney.ItshiedawayfromtheProphet,soJibrilsaidtoit,“Doyoudo this toMuhammad?NoonemorehonouredbyAllah thanhehasever riddenyou.”AnasrelatedthatuponthistheBuraqbrokeoutintoasweat.2----1.The mount on which the Prophet, may Allah bless him and grant him peace, made his NightJourney,fromMakkatoJerusalemandthenupthroughthesevenheavenstotheDivinePresence.2.At-Tirmidhi.---

ChapterOne

ALLAH’SPRAISEOFHIMANDHISGREATESTEEMFORHIM

ThischapterisanexpositionofsomeoftheclearestayatsintheBookofAllahwhichspeakwellofthe Prophet, may Allah bless him and grant him peace, enumerate his good qualities and Allah’sesteemofhim,andpraisehim.

SECTION1

Concerningpraiseofhimandhisnumerousexcellentqualities

Allahsays:“AMessengerhascometoyoufromamongyourselves.”(9:128)1Allah informs the believers, or the Arabs, or the people of Makka, or all people (according todifferent commentaries on the meaning of these words) that He has sent to them from amongthemselvesaMessengerwhomtheyknow,whosepositiontheyaresureofandwhosetruthfulnessandtrustworthinesstheycannotbutrecognise.Therefore,sinceheisoneofthem,theyshouldnotsuspecthimof lyingorofnotgiving themgoodcounsel.There isnoArab tribewithoutdescent from,orkinshipwith,theMessengerofAllah,mayAllahblesshimandgranthimpeace.This,accordingtoIbn ‘Abbasandothers, is themeaningofHiswords, “except love forkin”. (42:23)He is from thenoblest,highestandmostexcellentofthem.Howmuchfurtherintheayatcanpraisego?ThenAllahcontinues theayat by attributing to himall kinds of praiseworthyqualities andgreatlypraiseshiseagernesstoguidepeopletoIslam,hisdeepconcernfortheintensityofwhatafflictsandharmstheminthisworldandtheNext,andhiscompassionandmercyforthebelievers.Oneofthemenofknowledge,Al-Husaynibnal-Fadl,said,“HehonouredhimwithtwoofHisownnames: the“compassionate”and the“merciful” (ra’uf,rahim)”.The samepoint ismade inanotherayat: “Allah was kind to the believers when He sent among them a Messenger from amongthemselves.”(3:164)Anotherayatsays:“Heis theOnewhosentaMessengerfromyouamongtheunletteredpeople.”(62:2)Allahalsosays:“AsWesentamongyouaMessengerfromyou.”(2:151)It is related that ‘Ali said that the words of Allah, “from among yourselves” mean “by lineage,relationshipbymarriageanddescent.TherewasnofornicatoramonghisforefathersfromthetimeofAdam.Allofthemwereproperlymarried.”Ibnal-Kalbisaid,“IwrotedownfivehundredfemaleancestorsoftheProphet,mayAllahblesshimandgranthimpeace,andIdidnotfindanyfornicationamongthemnoranyoftheevilswhichwereprevalentintheJahiliyyaperiod.”Ibn‘AbbassaidthatthewordsofAllah,“whenyouturnaboutamongthosewhoprostrate,”(26:219)mean“fromProphettoProphetuntilIbroughtyououtasaProphet.”2Ja‘far ibnMuhammad[as-Sadiq]said,“AllahknewthatHiscreatureswouldnotbecapableofpureobediencetoHim,soHetoldthemthisinorderthattheywouldrealisethattheywouldneverbeableto achieve absolute purity in servingHim.BetweenHimself and themHeplaced one of their ownspecies,clothinghiminHisownattributesofcompassionandmercy.Hebroughthimoutasatruthful

ambassadortocreationandmadeitsuchthatwhensomeoneobeyshim,theyareobeyingAllah,andwhen someone agrees with him, they are agreeing with Allah. Allah says: ‘Whoever obeys theMessengerhasobeyedAllah.’(4:80)”Allahsays,“Wedidnotsendyouexceptasamercytoalltheworlds.”(21:107)AbuBakrMuhammadibnTahir said in explanation of this ayat, “Allah imbuedMuhammadwithmercy, so that his verybeingwasmercyandallhisqualitiesandattributesweremercytoallcreatures.Whoeveristouchedbyanyaspectofhismercyissavedinbothworldsfromeveryhatefulthingandobtainseverythingheloves.DoyounotseethatAllahsays,‘Wedidnotsendyouexceptasamercytoalltheworlds.’?Hislifewasmercyandhisdeathwasmercy.AstheProphethimselfsaid,‘Mylifeisablessingforyouand my death is a blessing for you.’3 The Prophet also said, ‘When Allah desires mercy for acommunity, He takes its Prophet to Him before them and Hemakes him one who goes ahead topreparethewayforthem.’“4As-Samarqandi explains that the words “a mercy to all the worlds” mean for both the jinn andmankind.Itisalsosaidthatitmeansforallcreation.Heisamercytothebelieversbyguidingthem,amercytothehypocritesbygrantingthemsecurityfrombeingkilled,andamercytotheunbelieversby deferring their punishment. Ibn ‘Abbas said, “He is a mercy to the believers and also to theunbelieverssincetheyaresavedfromwhatbefelltheothercommunitieswhocriedlies.”ItisrelatedthattheProphetsaidtoJibril,“Hasanyofthismercytouchedyou?”Hereplied,“Yes,Iusedtohavefearaboutwhatwouldhappentome,butnowIfeelsafebecauseofthewayAllahpraisedme when He said, ‘Securely placed with the Lord of the Throne, obeyed there, trustworthy...’ “(81:21)5It is related that Ja‘far as-Sadiq said that the words of Allah, “‘Peace be upon you!’ from theCompanionsof theRight”(56:91)mean“becauseofyou,Muhammad.”Thecauseof theirpeaceisthehighhonourbestoweduponMuhammad,mayAllahblesshimandgranthimpeace.Allahsays,“AllahistheLightoftheheavensandtheearth.ThelikenessofHisLightisthatofanicheinwhichthereisalamp,thelampinsideaglass,theglasslikeabrilliantstar,litfromablessedtree,anolive,neitheroftheeastnorofthewest,itsoilallbutgivingofflightevenifnofiretouchesit.LightuponLight.AllahguidestoHisLightanyoneHewillsandAllahmakeslikenessesformankindandAllahhasknowledgeofeverything.”(24:35)Ka‘b al-Ahbar and Ibn Jubayr said, “By the second light He means Muhammad. Allah says, ‘thelikenessofhislight...’meaningthelightofMuhammad.”Sahlibn‘Abdullahat-Tustarisaidthat itmeansthatAllahis theGuideofthepeopleof theheavensand the earth. ThenSahl said, “...like the light ofMuhammadwhen it is lodged in the loins like aniche.BythelampHemeanshisheart.Theglassishisbreast.Itisasifitwereabrilliantstarbecauseofthebeliefandwisdomitcontains,litfromablessedtree,i.e.fromthelightofIbrahim.Hemakesacomparison with the blessed tree and He says, ‘Its oil all but giving off light,’ i.e. Muhammad’sprophethoodisalmostevidenttothepeoplebeforehespeaks,justlikethisoil.”Alotmoreissaidaboutthisayat,andAllahknowsbestwhatitmeans.ElsewhereintheQur ’an,AllahcallshisProphetalightandalight-givinglamp.Hesays,“AlightandaClearBookhave come toyou fromAllah.” (5:15)Allah also says, “We sentyou as awitness, abringerofgoodnewsandawarner,onewhocalls toAllahwithHispermissionanda light-givinglamp.”(33:46)

This iswhyHesays:“DidWenotexpandyourbreast foryou?”(94:1)Toexpand, ‘sharaha’, is tomakewide,vast.Bytheword“breast”,Allahheremeanstheheart.Ibn‘Abbassaid,“HeexpandeditwiththelightofIslam.”Sahlat-Tustarisaid,“Withthelightofthemessage.”Hasanal-Basrisaid,“Hefilleditwithjudgementandknowledge.”Itisalsosaidthatitmeans,“DidWenotpurifyyourheartsothatitdoesnotallowinanywhisperingfromShaytan?”Thesuracontinues:“AndWeliftedyourburdenfromyou,theburdenthatweigheddownyourback.”(94:2-3)Itissaidthatthismeanshiswrongactions,i.e.fromthetimebeforehewasaProphet.Itissaid that itmeans theburdenof thedaysof theJahiliyya. It issaid that themeaning is themessagewhichweigheddownhisbackbeforeheconveyed it,and this is theopinionofal-Mawardiandas-Sulami.Itisalsosaidthatitmeans,“Weprotectedyouandifithadnotbeenforthat,wrongactionswouldhaveburdenedyourback,”andthisiswhatas-SamarqandirelatesThe sura continues: “DidWe not raise high your renown?” (94:4) Yahya ibn Adam said that thismeant by being given prophethood. It is said that themeaning of thesewords is explained by thehadithqudsi,“WhenIammentioned,youarementionedwithMeinthestatement,‘ThereisnogodbutAllahandMuhammadistheMessengerofAllah.’“Itisalsosaidthatthesameisdonebymeansoftheadhan.WhatisclearisthatbythesewordsAllahconfirmstheimmensityofthefavourHehasbestowedonHis Prophet, his noble stationwithHim and the honour inwhichHe holds him.He expanded hisbreast tobeliefandguidanceandmade itwideenough tocontainknowledgeandbearwisdom.HeremovedfromhimtheburdensofallthethingsoftheJahiliyyaandmadetheirpursuancehatefultohim by giving victory to His deen over all other religions. He lightened for him the weightyresponsibilityofthemessageandprophethoodsohecouldconveytopeoplewhatwassentdowntohim.Here-emphasised thesublimeposition,majesticrank,highrenownofHisProphetand joinedhisnametoHisownname.Qatada said, “Allah exalted his fame in thisworld and theNext. There is no speaker,witness noranyone doing the prayer who fails to say, ‘There is no god but Allah and Muhammad is theMessengerofAllah.’”AbuSa‘idal-Khudrirelatedthat theProphetsaid,“Jibril,peacebeuponhim,cametomeandsaid,‘MyLordandyourLordsays,“DoyouknowhowIhaveexaltedyourfame?”‘Isaid,‘AllahandHisMessengerknowbest.’Hesaid,‘WhenIammentioned,youarementionedwithMe.’”6Ibn‘Ata’quotedahadithqudsisaying,“IcompletedbeliefwithyourbeingmentionedwithMe.”Andanotheronewhichsays,“IhavemadeyourmentionpartofMymentionsowhoevermentionsMe,mentionsyou.”Ja‘faribnMuhammadas-Sadiqsaid,“NoonementionsyouastheMessengerbutthathementionsMeastheLord.”Someofthepeopleofknowledge,suchasal-Mawardi,suggestedthattheStationofIntercessionwasbeingreferredtobythis.The fact that mention of the Prophet is directly connected to mention of Allah also shows thatobediencetotheProphetisconnectedtoobediencetoAllahandhisnametoAllah’sname.Allahsays,“ObeyAllah andHisMessenger” (2:32) and “Believe inAllah andHisMessenger.” (4:136)Allahjoins them together using the conjunction wa which is the conjunction of partnership. It is notpermittedtousethisconjunctioninconnectionwithAllahinthecaseofanyoneexcepttheProphet.

HudhayfasaidthattheProphetsaid,“Noneofyoushouldsay,‘WhatAllahwillsand(wa)so-and-sowills.’Rathersay,‘WhatAllahwills.’Thenstopandsay,‘So-and-sowills.’“8Al-Khattabisaid,“TheProphethasguidedyoutocorrectbehaviourinputtingthewillofAllahbeforethewill of others.He chose ‘then’ (thumma)which implies sequence and deference as opposed to‘and’(wa)whichimpliespartnership.”Something similar ismentioned in anotherhadith. Someone9was speaking in the presence of theProphet, may Allah bless him and grant him peace, and said, “Whoever obeys Allah and HisMessengerhasbeenrightlyguided,andwhoeverrebelsagainstthemboth(joiningthemtogetherbyusingthedualform)...”TheProphetsaidtohim,“Whatabadspeakeryouare!Getup![Orhesaid:Getout!]”10AbuSulaymansaid,“Hedislikedthetwonamesbeingjoinedtogetherinthatwaybecauseitimpliesequality.”Someoneelsethoughtthatwhathedislikedwasstoppingat“whoeverrebelsagainstthem”.AbuSulayman’sstatementissoundersinceitisrelatedinanothersoundrecensionofthehadiththathesaid,“Whoever rebelsagainst themhaserred,”withoutstoppingafter“...whoever rebelsagainstthem.”Thecommentatorsandetymologistsdisagree regarding thewordsofAllah,“AllahandHisangelsprayblessingsontheProphet.”(33:56)aboutwhethertheword“pray(masc.pl.)”referstobothAllahandtheangelsornot.Someofthemallowittorefertobothwhileothersforbidthisbecauseoftheidea of partnership. Theymake the pronoun refer to the angels alone and understand the ayat as“AllahpraysandHisangelspray.”Itisrelatedthat‘Umar,mayAllahbepleasedwithhim,saidtotheProphet,“PartofyourexcellencewithAllahisthatHehasmadeobediencetoyouobediencetoHim.Allahsays,‘WhoeverobeystheMessengerhasobeyedAllah’(4:80)and‘IfyouloveAllah,thenfollowmeandAllahwillloveyou.’”(3:31)Itisrelatedthatwhenthisayatwassentdown,peoplesaid,“Muhammadwantsustotakehimasa mercy in the way the Christians did with ‘Isa, so Allah revealed, ‘Say: Obey Allah, and theMessenger.’“(3:32)11AllahconnectedobediencetoMuhammadwithobediencetoHimselfinspiteofwhatthepeoplesaid.ThecommentatorsdisagreeaboutthemeaningofthewordsofAllahintheFatiha,“GuideusontheStraight Path, the path of those You have blessed.” Abu’l-‘Aliya and al-Hasan al-Basri said, “TheStraightPath is theMessenger ofAllah,mayAllahbless himandgrant himpeace, thebest of thePeopleofhisHouseandhisCompanions.”Al-Hasanal-MawardirelatedfromAbu’l-‘Aliyaandal-Hasanal-Basri,“TheStraightPathistheMessengerofAllahandthebestofthepeopleofhisHouseandhisCompanions.”Makkirelatedsomethingsimilar,“ThisreferstotheMessengerofAllah,mayAllahblesshimandgranthimpeace,andhistwoCompanions,AbuBakrand‘Umar,mayAllahbepleasedwiththemboth.”Abu’l-Layth as-Samarqandi related almost the same from Abu’l-‘Aliyya regarding the words ofAllah,“ThepathofthosewhomYouhaveblessed.”Al-Hasanal-Basrihearditandsaid,“Itistrue,byAllah,anditisgoodcounsel.”Al-Mawardirelatesthisinhiscommentaryonthewords“ThepathofthosewhomYouhaveblessed,”from‘Abdu’r-RahmanibnZayd.Abu‘Abdu’r-Rahmanas-SulamirelatedthatoneofthecommentatorssaidthatinthewordsofAllah,“He has taken hold of the firmest handle,” (2:256) “the firmest handle” isMuhammad,mayAllahblesshimandgranthimpeace.ItisalsosaidthatitmeansIslam.Itissaidthatitmeansthetestimonyoftawhid(thatthereisnogodbutAllah).

Sahlat-TustarisaidthatthewordsofAllah,“IfyouweretocounttheblessingsofAllah,youwillnotbeable tonumber them,”(14:34) referparticularly to theblessingofMuhammad,mayAllahblesshimandgranthimpeace.Allahsays,“Hewhobringsthetruthandhewhoconfirmsit–sucharethegodfearing.”(39:33)MostofthecommentatorssaythattheonewhobroughtthetruthisMuhammad,mayAllahblesshimandgranthimpeace.Oneofthemsaid,“Heistheonewhoconfirmedit.”Sometimesthiswordisreadassadaqa(spokethetruth)andsometimessaddaqa(confirmedit)i.e.referringtothebelievers.ItissaidthatAbuBakrismeantanditissaidthatitrefersto‘Aliandotherthingsaresaidaswell.MujahidsaidthatthewordsofAllah,“HeartsarestilledbytheremembranceofAllah,”(13:28)refertoMuhammad,mayAllahblesshimandgranthimpeace,andhisCompanions.--1.As-Samarqandisaidthatsomepeoplereadit(ashadhdhreadingfrom‘A’ishaandFatima)asminanfasikum(fromthemostpreciousamongyou)ratherthanminanfusikum(fromamongyourselves)butthelatteristhemorecommonreading.2.AsinIbnSa‘d,al-BazzarandAbuNu‘aym.3.Fromal-HarithibnAbiUsamainal-Bazzarwithasoundisnad.4.Muslim.5.Thistraditionisnotfoundinthebooksofhadith.6.IntheSahihofIbnHibbanandtheMusnadofAbuYa‘la.8.FromAbuDawud;alsorelatedbyan-Nasa’iandIbnAbiShayba.9.SaidtobeThabitibnQays.10.RelatedbyAbuDawud,an-Nasa’iandMuslim.11.ThiswasrelatedbyIbnal-Jawzi.---

SECTION2

Allah’sdescribinghimasawitness,andthepraiseandhonourentailedbythat

Allahsays:“OProphet!Wehavesentyouasawitness,andabringerofgoodnewsandawarner,andacallertoAllahbyHispermissionandalight-givinglamp.”(33:45)Inthisayat,AllahendowshisProphetwithalltheranksofnobilityandeverypraiseworthyquality.Hemadehimawitnessoverhiscommunitybythefactthathehasconveyedthemessagetothem.Thatisoneofhisspecialqualities.Heisabringerofgoodnewstothepeoplewhoobeyhim,awarnertothepeoplewhorebelagainsthim.HecallstotheonenessofAllahandtoworshipofHim,andheisalight-givinglampbywhichpeopleareguidedtotheTruth.‘Ata’ibnYasarsaid,“Imet‘Abdullahibn‘Amribnal-‘Asandsaid,‘DescribetheMessengerofAllahtome.’Hereplied,‘Certainly!ByAllah,someofthecharacteristicsbywhichheisdescribedintheQur ’ancanalsobefoundintheTorah.Itsays:“OProphet,Wehavesentyouasawitness,abringer

ofgoodnewsandawarnerandarefugefor theunlettered.YouareMyslaveandMyMessenger.Ihavecalledyoutheoneonwhompeoplerely,onewhoisneithercoarsenorvulgarandwhoneithershoutsinthemarketsnorrepaysevilwithevil,butratherpardonsandforgives.Allahwillnot takehim back toHimself until the crooked community has been straightened out by him and they say,‘ThereisnogodbutAllah.’Throughhim,blindeyes,deafearsandcoveredheartswillbeopened.‘“Somethingsimilarisreportedfrom‘AbdullahibnSalamandKa‘bal-Ahbar.Onepathof transmissionfromIbnIshaqhas:“Whodoesnotshout in themarketsnoruseobscenelanguagenorindecentwords.IopenhimtoeveryexcellentqualityandIgivehimeverynobletrait.Imake tranquillity his garment, devotion his motto, fear of Allah his conscience, wisdom hisunderstanding,truthfulnessandloyaltyhisnature,pardonandcorrectbehaviourhischaracter,justicehisbehaviour,thetruthhisShari‘a,guidancehisleader,IslamhisreligionandAhmadhisname.IwillguidehimaftermisguidanceandIwillteachhimafterignorance.Iwillelevatehimafterobscurity.Iwillmakehisnameknownafternon-recognition. Iwillgivehimmuchafter scarcity. Iwill enrichhim after poverty. I will gather him after separation. I will bring together separated hearts andscattered passions and separate communities through him. I will make his community the bestcommunitythathascomeforthtopeople.”Wefindinanotherhadiththat,theMessengerofAllahtoldusaboutthewayhewasdescribedintheTorah: “My slave, Ahmad, the Chosen, born inMakka, who will emigrate toMadina (or he saidTayyiba),hiscommunitywillbethosewhopraiseAllahineverystate.”1Allahsays:“ThosewhofollowtheMessenger,theUnletteredProphet,whomtheyfindwrittendownwith them in the Torah and theGospel, commanding them to do right and forbidding them to dowrong,makinggoodthingslawfulforthemandbadthingsunlawfulforthem,releasingthemfromtheirheavyloadsandthechainswhichwerearoundthem.Thosewhobelieveinhimandhonourhimandhelphim,andfollowtheLightthathasbeensentdownwithhim,theyarethesuccessful.”(7:157)Allahsays:“ItisamercyfromAllahthatyouweregentlewiththem.Ifyouhadbeenroughorhardofheart,theywouldhavescatteredfromaroundyou.Sopardonthemandaskforgivenessforthem,andconsultwiththemintheaffair.Thenwhenyouhavereachedafirmdecision,putyourtrustinAllah.AllahlovesthosewhoputtheirtrustinHim.”(3:159)As-Samarqandisaid,“AllahisremindingthemthatHemadeHisMessengermercifultothebelievers,compassionate and lenient. If he had been harsh and severe in speech, they would have left him.However, Allahmade himmagnanimous, easy-going, cheerful, kind and gentle.” Ad-Dahhak saidsomethingsimilartothis.Allahsays:“ThusWemadeyouamiddlemostnationso thatyouwouldbewitnessesagainstpeopleandsothat theMessengerwouldbeawitnessagainstyou.”(2:143)Abu’l-Hasanal-Qabisisaid,“InthisayatAllahmakescleartheexcellenceofourProphetandtheexcellenceofhiscommunity.”Allah says in another ayat: “In this theMessenger is awitness against you and you arewitnessesagainst people.” (22:78) He also says: “How will it be when We bring a witness from everycommunityandbringyoutowitnessagainstthose?”(4:41)WhenAllah talks about a “middlemost nation”,Hemeansbalanced andgood.Themeaningof theayatis:AsWeguidedyou,soWechoseyouandpreferredyoubymakingyouanexcellentbalancedcommunity to allowyou to bewitnesses on behalf of the prophets against their communities.TheMessengerwillwitnessforyouwithtruthfulness.

ItissaidthatwhenAllahaskstheProphets,“Haveyouconveyedit?”theywillreply,“Yes.”Thentheircommunitieswillsay,“Neitheranybringerofgoodnewsnoranywarnercametous.”(5:19)ThenthecommunityofMuhammadwilltestifyonbehalfoftheProphets,andtheProphetwillvouchforthem.2Itisalsosaidthatthisayatmeans:Youareanargumentagainstanyonewhoopposesyou,andtheMessengerisanargumentagainstyou.Allahsays:“Givegoodnewsto thosewhobelievethat theyareonasurefootingwiththeirLord.”(10:2)Qatada,Hasanal-BasriandZaydibnAslamsaid,“The‘surefooting’isMuhammad,mayAllahblesshimandgranthimpeace,whointercedesforthem.”Hasanal-Basrialsosaid,“ItistheirbeinggiventheirProphet.”AbuSa‘idal-Khudrisaid,“It is theintercessionofMuhammad.Heis thesureintercessorwiththeirLord.”Sahlat-Tustarisaid,“Itisthepre-ordainedmercywhichAllahplacedinMuhammad.”Muhammad ibn ‘Ali at-Tirmidhi said, “He is the Imamof theTruthful and theTrue, theAcceptedIntercessor,theAnsweredAsker:Muhammad,mayAllahblesshimandgranthimpeace.”As-Sulamirelateditfromhim.---1.Relatedbyad-DarimifromKa‘b;andbyat-TabaraniandAbuNu‘aymfromIbnMas‘ud.2.Foundinal-Bukhariandelsewhere.---

SECTION3

ConcerningAllah’skindnessandgentlenesstohim

Included in this are thewordsofAllah, “Allahpardonyou!Whydidyouexcuse themuntil itwascleartoyouwhichofthemweretellingthetruthanduntilyouknewtheliars?”(9:43)‘Awn ibn ‘Abdullah commented about thisayat, “Allah informs theProphet howHehas pardonedhimbeforeHetellshimabouthismistake.”As-Samarqandirelatedthatoneofthepeopleofknowledgesaidthatthismeans,“Allahhasprotectedyou, and you are sound of heart. Why did you then excuse them?” If the Prophet had first beenaddressedwith thewords, “Whydidyouexcuse them?”hisheartmighthaveburstoutof terroratthosewords.However,AllahinformedhimfirstofpardonbyHismercysothattheProphet’sheartwouldremaincalmandonlythensaidtohim,“Whydidyouexcusethembeforeitwascleartoyouwhowastellingthetruthinhisexcuseandwhowaslying?”ThisshowshishighstationwithAllah-whichisnothiddenfromanyonewiththeleastintelligence.ItshowsthehonourinwhichHeholdstheProphetandHiskindnesstohim,andifthewholeofitweretobeknown,theheartwouldburst.Niftawayhsaid,“SomepeoplethinkthattheProphetwasrebukedbythisayat.Farfromit!Infacthewaspreferredbyit.Whenheexcusedthem,Allahinformedhimthatifhehadnotexcusedthem,theywouldinanycasehaveremainedsittingbecauseoftheirhypocrisy,sonoobjectioncanbemadetohishavingexcusedthem.”AnyMuslimwhostriveswithhimselfandholdsfasttotheShari‘ainhischaractermusttakeonthe

adab of the Qur ’an in his words, actions, pursuits and conversation. This is the basis of trueknowledgeandthearenaofcorrectbehaviourbothasfarasthedeenandthisworldareconcerned.This extraordinary kindness should be taken into considerationwhen asking from the Lord of alllords,theOnewhoblessesall,theOnewhohasnoneedofanything.Thebenefitsthisayatcontainsshouldbetakentoheart–thefactthatAllahbeginswithhonourbeforecensureandtakespleasureingrantingpardonbeforementioningtheerror,ifindeedtherewasanyerror.Allah says: “IfWe had not made you firm, you would have leaned towards them the tiniest bit.”(17:74)Oneofthemutakallimunsaid,“AllahchidedtheotherProphetsaftertheirslips.HechidedourProphetbeforeanythingoccurredsothatthechidingwouldbemoreeffectiveandagreaterindicationoflove.Thisshowsthegreatestpossibleconcern.”ObservehowAllahbeginsbytalkingofhisfirmnessandsecuritybeforeHementionswhatHewantstorebukehimfor,fearingthatHisProphetmightfixonthat.Hisinnocencewasmaintainedduringtherebuke.Thewarninginnowayjeopardiseshissecurityandhonour.ThesameappliestothewordsofAllah:“Weknowthatwhattheysaydistressesyou.Itisnotthattheyarecallingyoualiar.ThewrongdoersarejustrefutingAllah’sSigns.”(6:33)‘AlisaidthatAbuJahltoldtheProphet,“Wedonotcallyoualiar.Wesaythatwhatyouhavebroughtisalie.”SoAllahrevealedthisayat.It isalsorelatedthat theProphetwasdistressedwhenhispeopledeniedhim.SoJibrilcametohimandsaid,“Whyareyoudistressed?”Hereplied,“Mypeoplehavecalledmealiar.”Jibrilsaid,“Theyknowthatyouaretellingthetruth.”ThenAllahsentdownthisayat.ThisayataimsinagentlewaytoconsoletheProphetandspeakkindlytohim,affirmingthatheisconsideredatruthfulmanamonghispeopleandthattheyarenotdenyinghimpersonally.Theyadmitthat he is truthful in both word and belief. Before he became a prophet, they called him ‘thetrustworthy.’Hisgriefatbeingbrandedaliarwasremovedbythisaffirmation.ThenAllahcensureshispeoplebycallingthemdeniersandevil-doers.Hesays:“ThewrongdoersarejustrefutingAllah’sSigns.”AllahremovesanydisgracefromHisProphetandthenbrandshispeoplewithpigheadednesswhentheyepitomisedwrongdoingbydenyinghissigns.Denialcanonlycomefromsomeonewhoknowssomethingandthendeniesit.AsAllahsays:“Andtheyrefutedthemwronglyandhaughtily,inspiteoftheirowncertaintyaboutthem.”(27:14)ThenAllahconsoleshimandmakeshimrejoicebywhatHesaysaboutthosebeforeandthepromiseofHishelptocomewhenHecontinuesbysaying:“MessengersbeforeyouwerealsodeniedbuttheyweresteadfastinthefaceofthedenialandinjurytheysuffereduntilOurhelparrived.”(6:34)AmongthethingsthatarementionedabouthisspecialqualitiesandAllah’skindnesstoMuhammadisthatAllahaddressedalloftheotherprophetsdirectlybytheirnames,saying:“OAdam(2:23),ONuh(11:48),OIbrahim(37:104-105),OMusa(20:14),ODa’ud(38:26),O‘Isa(3:55),OZakariyya(19:7)andOYahya(19:12,)”whereasHeonlyaddressedhimas“OMessenger(5:67),OProphet(33:45),OEnwrapped(73:1),OEnshrouded(74:1).”

SECTION4

ConcerningAllah’sswearingbyhisimmenseworth

Allahsays:“Byyourlife,theyarewanderingaboutintheirdrunkenness.”(15:72)Thecommentatorsagree that this is anoath fromAllah swornon the lengthofMuhammad’s life. Itmeans,“Byyourcontinuing,OMuhammad.”Itisalsosaidthatitmeans,“Byyourlife.”Andalso,“Byyourliving.”Thisindicatesthegreatestrespectandextremehonour.Ibn ‘Abbas said, “Allah did not create, originate or make any soul that He honoured more thanMuhammad.IhavenotheardthatAllahmadeanoathbythelifeofanyotherperson.”Abu’l-Jawza’said,“AllahdidnotmakeanoathbythelifeofanyoneexceptMuhammadbecauseheisthenoblestofcreationinHiseyes.”Allahsays:“Yasin.BytheWiseQur ’an.”(36:1-2)ThecommentatorsdisagreeaboutthemeaningofYasin,sayingdifferentthingsaboutit.AbuMuhammadMakkirelatedthattheProphetsaid,“IhavetennameswithmyLord.”HementionedTahaandYasinastwoofthesenames.Abu‘Abdu’r-Rahmanas-Sulami related that Ja‘far as-Sadiq said that the meaning of Yasin is, “O master!” (Ya Sayyid)addressingtheProphet.Ibn‘AbbassaidthatYasinmeans“Oman”(YaInsan),i.e.Muhammad.HealsosaidthatitisanoathandoneofthenamesofAllah.Az-Zajjajsaidthatitmeans,“OMuhammad.”Itissaidthatitmeans,“Oman”or“Ohuman”.Muhammadibnal-HanafiyyasaidthatYasinmeans“OMuhammad.”Ka‘bsaidthatYasinisanoathbywhichAllahsworea thousandyearsbeforeHecreatedheavenandearth,meaning:“OMuhammad,youareoneoftheMessengers.”ThenAllahcontinues,“BytheWiseQur ’an,youaretrulyoneoftheMessengers.”IfitisconfirmedthatYasinisoneofthenamesoftheProphet,anditisavalidoath,thenitcertainlyinvolvesrespectand the first oath is further strengthened by being joined to the second oath.Although it is in thevocativecase,AllahinvokesanotheroathafterittoverifytheProphet’smessengershipandtoattesttothe truth of his guidance.Allah swears by the Prophet’s name andHisBook that he is one of theMessengersbearingHisrevelationtoHisslavesandthatheisonastraightpathbyhisbelief,i.e.apathwithoutanycrookednessordeviationfromthetruth.An-Naqqash said, “In His Book, Allah did not swear by any of His Prophets that they wereMessengersexceptforMuhammad.”Inthecaseofthosewhointerpretitasmeaning,“Omaster,”theuseofYasindefinitelyshowsAllah’shighesteemforhim.AndindeedtheProphethimselfsaid,“IamthemasterofthechildrenofAdam,anditisnoboast.”1Allahsays:“No,Iswearbythisland,andyouarealodger(orlawful)(hill))inthisland.”(90:1-2)Makkisaidthatthecorrectreadingis“Idonotswear”2byitwhenyouarenolongerinitafteryourdeparture.It isalsosaidthattheword“No”isextra,i.e.Iswearbyitwhenyou,OMuhammad,arestaying(halal)init,orwhateveryoudoinitislawful(hill),accordingtotwocommentaries.Theysaythattheword“land”referstoMakka.Al-Wasitisaid,“Allahmeans:‘WesweartoyoubythislandwhichHehonouredbythefactthatyoulivedthereandbytheblessingofyourgravewhenyouaredead(i.e.Madina).’“ThefirstinterpretationissounderbecausethesuraisaMakkanone.WhatfollowsconfirmsthiswhenHesays,“a lodger in this land.” Ibn ‘Ata’ said somethingsimilar to this inhiscommentaryon thewords: “By this secure land.” (95:2)He said, “Allahmade it safe tobe inbecause theProphetwas

there.Hisexistencebringssecuritywhereverheis.”

Then Allah says: “By the begetter and what he begot.” (90:3) Some say that Adam is meant andtherefore it is a universal statement. Some say that it means Ibrahim and what he begot, therebyindicatingMuhammad,mayAllahblesshimandgranthimpeace, inwhichcasethesuraswearsbyMuhammadintwoplaces.Allahsays:“Alif-Lam-Mim.ThatBook.Nodoubtinit.”(2:1-2)Ibn‘AbbassaidthattheselettersareoathsbywhichAllahswears.Heandotherpeoplehavesaidvariousthingsaboutthem.Sahlat-Tustarisaid,“TheAlifisAllah,theLamisJibril,andtheMimisMuhammad,mayAllahblesshimandgranthimpeace.”As-Samarqandialsosaidthis,butdidnotattributeittoSahl.HesaidthatitmeansthatAllahsentdownJibriltoMuhammadwiththisBookinwhichthereisnodoubt.Accordingtothefirstinterpretation,theimportoftheoathisthatthisBookistruewithoutdoubtanditinvolvesthedirectconnectionofthetwonames-amatterwhoseexcellencehaspreviouslybeenstated.Ibn‘Ata’said thatwhenAllahsays:“Qaf,by theGloriousQur ’an,” (50:1-2)He isswearingby thestrength(quwwa)oftheheartofHisbelovedMuhammadsinceitwasabletobeartheimpactofHisspeechandwitnessing.Doingthatdidnotaffecthimbecauseofhisexaltedstate.ItisalsosaidthatQafisoneofthenamesoftheQur ’an.ItissaidthatitisoneofthenamesofAllah.Itissaidthatitisamountain.Ja‘faribnMuhammadsaidthattheayat ,”Bythestarwhenitplunges,”(53:1)referstoMuhammad.Hesaid,“ThestaristheheartofMuhammad.Whenitplunges,itisexpandedbylights.”Hesaid,“Heiscutofffromother-than-Allah.”Ibn ‘Ata’ said about thewords ofAllah, “By the dawn and the ten nights,” (89:1) that the dawn isMuhammad,mayAllahblesshimandgranthimpeace,becausebeliefdawnsfromhim.----1.Muslimandat-TirmidhifromAbuHurayra.2.Reading“ma”asmakingtheverbnegativeratherthansimplyas“No”.----

SECTION5

ConcerningAllah’soathtoconfirmhisplacewithHim

Allah says: “By the brightness of the morning and the night when it is still, your Lord has notabandonedyounordoesHehateyou.TheLastwillbebetterforyouthantheFirst.YourLordwillsoongivetoyouandyouwillbesatisfied.DidHenotfindyouorphanedandshelteryou?DidHenotfindyouwandering andguideyou?DidHenot findyou impoverished and enrichyou?So as fororphans,donotoppressthem.Andasforbeggars,donotberatethem.AndasfortheblessingofyourLord, speakout!” (93:1-11)There is somedisagreementabout the reason for the revelationof thissura.SomesaythatitcamedownatatimewhentheProphethadstoppedstayingupatnighttoprayonaccountofsomethingwhichwasafflictinghimandacertainwomanstartedsayingthingsaboutthis.1Itisalsosaidthattheidol-worshippersstartedtalkingduringaperiodoflapseintherevelationandthatthiswaswhythissurawassentdown.2

ButinanycaseitisclearthethissuraisanabsolutewarrantyofthehonourinwhichAllahholdsHisProphet,HispraiseofhimandHisgreatrespectforhim,anditdemonstratesthisinsixways.Firstly,byswearingbysomethingtoindicatehisstate,Allahsays:“Bythebrightnessofthemorningand thenightwhen it is still,” i.e.by theLordof themorning.This isoneof thehighest formsofesteem.Secondly by clarifying his stationwithAllah and his position of favourwithHimwhenHe says:‘YourLordhasnotabandonedyounordoesHehateyou,’i.e.HehasnotforsakenyouandHedoesnothateyou. It issaid that itmeans:HehasnotneglectedyouafterHechoseyouandHedoesnotdespiseyou.Thirdlyby theuseof thewords:“TheLastwillbebetter foryou than theFirst.” IbnIshaqsaid,“ItmeansthatyourendwhenyoureturntoAllahwillbebetterthanthehonourHehasgivenyouinthisworld.”Sahlat-TustarisaidthatitmeansthattheIntercessionandthePraiseworthyStationwhichHehasstoredupforhimisbetterforhimthanwhatHegavehiminthisworld.Fourthly when He says: “Your Lord will soon give to you and you will be satisfied.” This ayatcombineshonourwithhappinessandblessingsinboththeworlds.IbnIshaqsaid,“HewillsatisfyhimbyreliefinthisworldandrewardintheNextWorld.”ItissaidthatHewillgivehimtheBasin(Hawd)and Intercession. It is related that one of the family of the Prophet said, “There is no ayat in theQur ’anwhichcontainsmorehopethanthisone.TheMessengerofAllahwillnotbesatisfiedifanyofhiscommunityentertheFire.”3FifthlytheblessingswhichHeenumeratedforhimandthefavourswhichHeconfirmedintherestofthesura includinghisguidance,orguidanceofpeoplebyhim,dependingon thecommentary; thefactthathehadnopropertyandAllahenrichedhimbywhatHegavehim,orbythecontentmentandwealthHeplacedinhisheart;thathewasanorphanandhisunclecaredforhimandhefoundshelterwithhim–itisalsosaidaboutthisthathefoundshelterwithAllahandthatthemeaningofhisbeinganorphanwasthattherewasnoonelikehim,sohewasgivenshelterwithAllah.Itisalsosaidthattheseayatsmean,“DidWenotfindyouandguidethemisguidedbyyou,enrichthepoorbyyouandgive the orphan shelter by you?”Allah is reminding him of these blessings. It iswell-known thatAllahdidnotneglecthimwhenhewasyoung,poor,anorphanandbeforeherecognisedHim.Hedidnotabandonhimnorhatehim.HowthencouldHedosoafterHehadchosenhim?Sixthly by Allah’s command to his Prophet to display the blessings He had given him and to bethankful for His honour to him by broadcasting it and praising it whenHe says, “And as for theblessingof yourLord, speakout!”This is addressedboth specifically to himandgenerally to hiscommunity.Allahsays:“Bythestarwhenitdescends,yourcompanionisnotmisguidedormisled;nordoeshespeak from whim. It is nothing but Revelation revealed, taught him by one immensely strong,possessingpowerandsplendour.Hestood therestationary– thereon thehighesthorizon.Thenhedrewnearandhungsuspended.Hewastwobows’-lengthsawayorevencloser.ThenHerevealedtoHisslavewhatHerevealed.Hisheartdidnotlieaboutwhathesaw.What!Doyoudisputewithhimaboutwhathesaw?HesawhimagainanothertimebytheLote-treeoftheFinalLimit,besidewhichistheGardenofRefuge,whenthatwhichcoveredtheLote-treecoveredit.Hiseyedidnotwavernordidhelookaway.HesawsomeoftheGreatestSignsofhisLord.”(53:1-18)Thecommentatorsdisagreeabouttheword“Star”,sayingvariousthings.Somesayitisastarasin

thenormalunderstandingoftheword.SomesaythatitistheQur ’an.Ja‘faribnMuhammadsaidthatit isMuhammad,and that it is theheartofMuhammad.Peoplesaysimilarly that in theverses:“Byheavenandthenight-star!Whatwillteachyouwhatisthenight-star!Thepiercingstar!”(86:1-3)thestarisMuhammad.Theseayatsabundantlydemonstratehisexcellenceandhonour.Allahaffirmsbyoaththeguidanceofthe Prophet, his lack of caprice and his truthfulness inwhat he recited. It is a revelation revealedwhichcametohimfromAllahbymeansofJibrilwhoisstrongandpowerful.ThenAllahconfirmshisexcellencebythestoryoftheNight-JourneyandhisreachingtheLote-treeoftheBoundaryandthesoundnessofhissightinwhathesaw,tellingusthatwhathesawwasoneofthegreatestsignsofhisLord.AllahalsotellsusofthisincidentatthebeginningofthesuraentitledtheNight-Journey.WhatAllahdisclosedtohimofHisunseendominion(jabarut)andwhathesawofthewondersoftheangelicworlds(malakut)cannotbeexpressedinwordsandthehumanintellectwouldnotbeabletowithstandhearingeventheleastpartofit.Allahindicatesitbyindirectallusionandreferencewhichshows theesteem inwhich theProphet isheld.Allah says: “ThenHe revealed tohis slavewhatherevealed.”Thissortofaddressiscalledinsinuationandsubtleindicationbythescholarsofcriticismandrhetoric.Accordingtothemitisthemosteloquentformofexpression.Allahsays:“HesawsomeoftheGreatestSignsofhisLord”Ordinaryunderstandingisnotabletograspthedetailsofwhatwasrevealedandbecomeslostintheattempttodefinewhatthatgreatsignreallywas.InthisayatAllahalludestotheProphet’sstateoftotalpurityandhisprotectionfromharmduringthisjourney.Heaffirmedthepurityofhisheart,histongue,andhiseye:hisheartbythewords,“Hisheartdidnotlieaboutwhathesaw.”;histonguebythewords,“Hedoesnotspeakfromwhim”;andhiseyebythewords,“Hiseyedidnotwavernordidhelookaway.”Allahsays:“No!Iswearbytheplanetswiththeirretrogrademotion,swiftlymoving,self-concealing,andbythenightwhenitdrawsin,andbythedawnwhenitexhales,ittrulyisthespeechofanobleMessenger, possessing great strength, securely placedwith the Lord of the Throne, obeyed there,trustworthy.Yourcompanionisnotmad.Hesawhimontheclearhorizon.NorishemiserlywiththeUnseen.NorisitthewordofanaccursedShaytan.”(81:15-25)Themeaningofthisis:IswearthatitisthespeechofanobleMessenger-noblewiththeOnewhosenthim-havingpowertoconveytherevelationwithwhichhewascharged,secureandfirminhisstationandpositionwithhisLord,obeyedintheheavensandtrustedwiththerevelation.‘Aliibn‘Isaar-RumaniandotherssaidthatthenobleMessengerisMuhammad,soalltheseattributesarehis.OtherssaidthatitisJibril,sothesequalitiesarehis.Hetrulysawhim,meansthathe,Jibril,sawMuhammad.Itissaidthatitmeansthathe,Muhammad,sawhisLord.ItissaidthatitmeanshesawJibrilinhistrueform.Onevariantsaysthattheuseoftheword“miserly”meansthattheProphetdoesnotdoubttheUnseen;anothersaysthatitmeansthatheisnotniggardlywithhissupplicationtoAllahandwithhismentioningAllah’swisdomandknowledge.However,bygeneralconsensus, thewholepassagereferstoMuhammad,mayAllahblesshimandgranthimpeace.Allahsays:“Nun.By thePenandwhat theywritedown!BytheblessingofyourLord,youarenotmad.Youwillhaveanever-failingwage.Indeedyouaretrulyvastincharacter.”(68:1-4)AllahswearsbythisgreatoaththatHisChosenProphetwasfreeofwhattheunbelieversascribetohimintheirdisdainandrejectionofhim.HebringsjoytohimandincreaseshiminhopewhenHe

addresses him gently, saying: “By the blessing of your Lord, you are not mad.” This shows thegreatestrespectandisanexampleofthehighestdegreeofadabinconversation.ThenHetellshimthathewillhaveeternalblessingsandanimmeasurablerewardwithHim-onethatcan be counted andwill notmake him in anyway indebted - using thewords: “Youwill have anunfailingwage.”ThenHepraiseshimforthegiftsthatHehasgivenhim.HeguideshimtoHimselfandconfirmsthattoemphasisehispraiseworthiness.Hesays,“Indeedyouaretrulyvastincharacter.”ItissaidthatthesewordsrefertotheQur ’an;4itissaidthattheyrefertoIslam;5anditissaidthatthey simplymean noble nature. It is also said that themeaning of them is that the Prophet has noaspirationexceptAllah.Al-Wasitisaid,“HewaspraisedforhiscompleteacceptanceoftheblessingsAllahhadendowedhimwithandsoAllahpreferredhimaboveothersbyforminghimonthatcharacter.”GlorybetotheSubtle,theGenerous,thePraiseworthywhomadedoinggoodeasyandguidedpeopletoit,andWhopraisestheonewhodoesitandrewardshimforit.GlorybetoHim!HowabundantHisblessingis!HowvastHisfavoursare!ThenAllahcontinuesthesurabyconsolinghimforwhattheysaidabouthimbypromisinghimthattheywillbepunished.HethreatensthembyHiswords:“Soyouwillseeandtheywillseewhichofyouismad.YourLordknowsbestwhoismisguidedfromHisWayandHeknowsbestthosewhoareguided.”(68:5-7)Then, after praising him, Allah censures his enemies, makes known their bad character andenumerates their faults. Then He follows this with His bounty and His helping the Prophet. Hementionssometencensuredqualitieswiththewords:“Sodonotobeythosewhodeny.Theywishthatyouwouldconciliatethem,thentheytoowouldbeconciliating.Butdonotobeyanyvileswearerofoaths, any backbiter, slandermonger, impeder of good, evil aggressor, gross, coarse andfurthermore,despicable,simplybecausehepossesseswealthandsons.WhenOurSignsarerecitedtohim,hesays,‘Mythsoftheearlierpeoples!’“(68:8-15)Allahconcludesthesewordswiththerealthreatthattheirmiserywillbecompleteandtheirruintotalbysaying:“Wewillbrandhimuponthesnout.”(68:16)Allah’shelpingofhimismoreeffectivethanhisownself-help.Allah’sconfoundingofhisenemiesismoreeffectivethanhisownconfoundingofthem.---1.RelatedfromJundubinMuslimandal-Bukhari.Al-HakamsaysthatthewomanwasthewifeofAbuLahab.2.IndicatedbyahadithinMuslimandat-Tirmidhi.3.RelatedbyAbuNu‘aym(mawquf),andad-DaylamiintheMusnadal-Firdaws(marfu‘).4.When‘A’ishawasasked todescribe thecharacterof theProphet shesaid,“Hischaracterwas theQur ’an.”5.ByIbn‘Abbas.---

SECTION6

ConcerningAllah’saddressingtheProphetwithcompassionandgenerosity

Allahsays:“TaHa.WedidnotsenddowntheQur ’antoyoutomakeyoumiserable.”(20:1-2)ItissaidthatTahaisoneofthenamesoftheProphet.ItissaidthatitisanameofAllah.Itissaidthatitmeans,“Oman”.Andit issaidthat itreferstoseparateletterswithdifferentmeanings.Al-Wasitisaidthatitmeans,“OPure(Tahir),OGuide(Hadi)!”Itisalsosaidthatitistheimperativeoftheverbtotreadandthatthehaindicatestheearth,i.e.standontheearthwithbothfeetanddonottireyourselfbystandingononefoot.ThatiswhyAllahsays,“WedidnotsenddowntheQur ’antoyoutomakeyoumiserable.”Hesentdowntheayatwhen theProphetused tomakehimselfstayawakeandexhausthimselfstanding inprayer throughthenight.Ar-Rabi‘ibnAnassaidthatwhentheProphetprayed,heusedtostandononelegandthentheother,andsoAllahrevealedtohim,“Taha,”i.e.“Standwithbothfeetontheearth,OMuhammad.Wehavenot sent down the Qur ’an upon you for you to be wretched.” In any case it is clear that all thisindicateshonourandexcellentbehaviour.Whether we say thatTaha is one of his names or that it is an oath, it is still a demonstration ofcompassionandrespect.Allahsays:“Perhapsyoumaydestroyyourselfwithgrief,chasingafterthem,iftheydonotbelieveinthesewords,” (18:6) i.e.killyourselfoutofsorrow,angerorexasperation,which issimilar toHiswords:“Perhapsyouwilldestroyyourselfwithgriefbecausetheywillnotbecomebelievers.”(26:3)whicharefollowedby:“IfWewilledWecouldsenddownaSigntothemfromheaven,beforewhichtheirheadswouldbebowedlowinsubjection.”(26:4)Inthissamevein,Allahsays:“Openlyproclaimwhatyouhavebeenorderedtoandturnawayfromtheidolaters.WeareenoughforyouagainstthemockersthosewhosetupanothergodbesideAllah.Theywill soon know!We know that your breast is constricted bywhat they say.” (15:94-97)Andagain:“Messengersbeforeyouweremocked.IgavethosewhorejectedalittlemoretimeandthenIseizedthem.AndhowterriblewasMyretribution!”(13:32)Makki said, “Allah consoled him by speaking of this and made what he had to endure from theidolaterseasyforhim.Hetoldhimthatifpeoplepersistedinthiskindofbehaviour,whatbefellthosebeforethemwouldhappentothemaswell.Similar consolation is contained in the words: “If they deny you, Messengers before you weredenied,” (35:4) and: “Equally, no Messenger came to those before them without their saying, ‘Amagicianoramadman!’“(51:54)Allahconsoleshimbytellinghimaboutpreviouscommunities,whattheyhadsaidtotheirprophetsandtheafflictiontheprophetshadhadtoendurefromthem.HecomfortshimbythefactthatwhathewashavingtoendureatthehandsoftheunbelieversofMakkawasasimilarphenomenon.Hewasnotthefirsttoencounterthatkindoftreatment.ThenAllahsethismindatrestandexcusedhim,saying:“Soturnawayfromthemforyouarenottoblame,”i.e.turnasidefromthem,youwillnotbeheldresponsiblefortheirnotcarryingoutwhatyouhaveconveyedandnorwillyoubeblamedforconveyingwhatyouhavebeenchargedwith.SimilarlyAllahsays:“SowaitsteadfastlyforthejudgementofyourLord–youarecertainlybeforeOur eyes.” (52:48) This means be steadfast in the face of the harm they inflict on you. You are

constantly in Our sight and under Our protection. Allah consoles him about this inmany similarayats.

SECTION7

ConcerningAllah’spraiseofhimandhisnumerousexcellentqualities

Allahsays:“WhenAllahmadeacovenantwiththeProphets:‘NowthatIhavegivenyouashareoftheBookandWisdom,whenamessengercomestoyouconfirmingwhatiswithyou,youmustbelieveinhim and help him.’ He asked, ‘Do you agree and undertake my charge on that condition?’ Theyreplied,‘Weagree!’Hesaid,‘Bearwitness!Iamwithyouasoneofthewitnesses.’“(3:81)Abu’l-Hasanal-Qabisisaidaboutthis,“AllahsingledoutMuhammadforanexcellencewhichHedidnotgivetoanyoneelse.Heclearlystatesthisinthisayat.”ThecommentatorssaythatAllahmadethispactbymeansofrevelation.HedidnotsendanyprophetwithoutmentioninganddescribingMuhammadtohim.Thepactstipulatedthatifhemethim,hemustbelieveinhim.Itissaidthatthepactentailedthemtellingtheirpeopleabouthimandthatitstipulatedthat they must explain this and describe him to those coming after them. Allah’s words: “when aMessenger comes to you,” is in fact addressed to the People of the Book contemporary withMuhammad.‘Ali ibnAbiTalib said, “Allah did not send any prophet from the time ofAdamonwardswithoutmakingapactwithhimaboutMuhammad.IfMuhammadweresentwhilethatprophetwasstillalive,thenhewouldhavetobelieveinhimandhelphim.Hehadtomakeacontracttothateffectagainsthisownpeople.”As-SuddiandQatadasaidsomethingsimilaraboutsomeotherayatswhichrefertotheexcellenceoftheProphetinmorewaysthanone.Allahsays:“WhenWemadeacovenantwithalltheProphets,withyou,andwithNuh,andIbrahim,Musaand‘IsasonofMaryam.”(33:7)Andagain:“WehaverevealedtoyouasWerevealedtoNuhandtheProphetswhocameafterhim.AndWerevealedtoIbrahimandIsma‘ilandIshaqandYa‘qubandtheTribes,and‘IsaandAyyubandYunusandHarunandSulayman.AndWegaveDawud theZabur.MessengersWehavealready toldyouaboutandMessengersWehavenottoldyouabout.AndAllahspokedirectlytoMusa.Messengersbringinggoodnewsandgivingwarning,sothatpeoplewillhavenoargumentagainstAllahafterthecomingoftheMessengers.AllahisAlmighty,All-Wise.ButAllahbearswitnesstowhatHehassentdowntoyou.”(4:163-166)It is related thatwhile ‘Umar ibn al-Khattabwas lamenting the death of the Prophet, he said, “Myfather and mother be your ransom, O Messenger of Allah! It has come down that part of yourexcellencewithAllahisthatHesentyouasthelastoftheProphetswhilementioningyouamongthefirstofthem:“WhenWemadeacovenantwiththeProphets,withyouandwithNuh.”Mymotherandfatherbeyour ransom,OMessengerofAllah! Ithascomedown thatpartofyourexcellencewithHimisthatthepeopleoftheFirewillwishtheyhadobeyedyouevenwhiletheyarebeingpunishedinitsdepths.Theywillsay,“IfonlywehadobeyedAllahandobeyedtheMessenger!”(33:66)QatadasaidthattheProphetsaid,“IwasthefirstoftheProphetstobecreatedandthelastofthemtobesent.”ThatiswhyhewasmentionedbeforeNuhandtheothers.

As-Samarqandi said, “OurProphet is singledout bybeingmentionedbefore themeven thoughhewasthelastofthemtobesent.ItmeansthatAllahmadeapactwiththemwhenHebroughtthemoutfromthebackofAdamlikesmallants.”Allahsays:“TheseMessengers:Wefavouredsomeofthemoverothers.Allahspokedirectlytosomeofthemandraisedupsomeoftheminrank.”(2:252)The commentators say thatHiswords, “He raised up someof them in rank,” refer toMuhammadbecause he was sent to all mankind. He also made booty lawful for him and gave him specialmiracles.NootherProphetwasgivenavirtueormarkofhonourwithoutMuhammadbeinggivenitsequivalent.OnesaidthatpartofhisexcellenceisthatinHisBook,AllahaddressestheotherprophetsbytheirnameswhileHeaddresseshimas“Prophet”and“Messenger”.As-Samarqandi related that al-Kalbi said about Allah’s words, “Of his party was also Ibrahim,”(37:83) that the pronoun “his” refers to Muhammad, may Allah bless him and grant him peace,meaningthatIbrahimwasfromthepartyofMuhammad,fromhisdeenandpath.Al-Farra’allowedthisinterpretationandMakkirelateditfromhim.ItisalsosaidthatNuhismeant.1-----1.Thislatterstatementistheopinionofmostofthecommentators.------

SECTION8

ConcerningAllahinstructingHiscreationtosaytheprayerontheProphet,Hisprotectinghimandremovingthepunishmentbecauseofhim

Allahsays:“Allahwouldneverpunishthemwhileyouareamongthem,”(8:33)meaningaslongasyouareinMakka.WhentheProphetleftMakkaandsomeofthebelieverswerestillthere,Allahsentdown,“Allahwouldnotpunishthemaslongastheywereaskingforforgiveness.”Thisis likeHiswords, “Had those among themwho reject been clearly distinguishable,Wewould have punishedthemwithapainfulpunishment.”(48:25)Healsosaysinthesameayat:“Ifithadnotbeenforcertainmenandwomenbelieverswhomyoudidnotknow.”Whenthebelieversemigrated,itwasrevealed,“ButwhatistheretostopAllahfrompunishingthemnow?”(8:34)TheseayatspresentoneoftheclearestdemonstrationsoftheProphet’sexaltedposition.ThepunishmentwasavertedfromthepeopleofMakkafirstlybecauseofhispresencethere,andthenbecauseofthepresenceofhisCompanionsafterhim.WhennoneofthemwereleftinMakka,Allahpunished theMakkansbygiving thebelieverspowerandvictoryover them.Hemade their swordsrulethemandtheMuslimsinheritedtheirland,homesandproperty.Theayat is also interpreted another way by AbuMusa who said, “TheMessenger of Allah said,‘Allahsentdownonmetwosuretiesformycommunity:theayat,“Allahwouldneverpunish themwhileyouareamongthem,”(8:33)andtheayat,“Allahwouldnotpunishthemaslongastheywereasking for forgiveness.’“1 (8:33) This harks back to the words of Allah, “We only sent you as amercytotheworlds.”(21:107)

TheProphetsaid,“Iamasuretyformycompanions.”2Somesaythatthismeansagainstinnovationsandotherssayitmeansagainstdisagreementanddisorder.Oneofthemenofknowledgesaid,“TheMessengerwasthegreatestsuretywhilehewasaliveandheispresentaslongashisSunnaispresent.Whenhissunnadiesout,thenexpectafflictionanddisorder.”Allahsays,“AllahandHisangelscalldownblessingsontheProphet.Obelievers,calldownblessingonhimandaskforcompletepeaceandsafetyforhim.”(33:56)AllahmakesthemeritofHisProphetclearbyfirstprayingblessingonhimHimself,andthenbytheprayeroftheangels,andthenbycommandingHisslavestoprayblessingandpeaceonhimaswell.Abu Bakr ibn Furak related that one of the scholars interpreted the words of the Prophet, “Thecoolnessofmyeye is in theprayer,” asmeaningAllah’s prayer, that of the angels and that of hiscommunity in response toAllah’s commanduntil theDayofRising.Theprayerof the angels andmenissupplicationforhimandthatofAllahismercy.It is said that “they pray”means they invoke blessing (baraka).However,when the Prophet taughtpeople the prayer on himself, he made a distinction between the word salat (prayer) and baraka(blessing).Wewillreturntothemeaningoftheprayeronhimlater.OneofthecommentatorssaidthattheinterpretationofthelettersKaf-Ha-Ya-‘Ayn-Sad (19:1) is thatthekafreferstoAllahbeingenough(kifaya)forHisProphetfromHiswords:“IsnotAllahenoughforHisslave?”(39:36)Theha’referstoHisguidance(hidaya)asinHiswords:“Hewillguideyoutoastraightpath.”(48:2)Theya’referstoHissupport(tayyid)asinHiswords:“HewillsupportyouwithHishelp.”(8:26)The‘aynreferstoHisprotection(‘isma)asinHiswords:“Allahwillprotectyoufromthepeople.”(5:67)AndthesadreferstoHisprayer(salat)onhimasinHiswords:“AllahandHisangelsprayblessingontheProphet.”(33:56)Allahsays,“Ifyousupportoneanotheragainsthim,AllahisHismawla,andJibrilandtherighteousbelievers.”(66:4)Mawlaheremeansprotector.Theright-actingbelieversaresaidtobetheProphets.Itisalsosaidthatitshouldbetakenliterallyasmeaningallthebelievers.----1.Fromat-Tirmidhialone(gharib).2.MuslimfromAbuMusa.-----

SECTION9

ConcerningthemarksofhonourgiventotheProphetinSuraal-Fath

Allah says: “TrulyWe have granted you a manifest victory, so that Allah may forgive you yourearliererrorsandany lateronesandcompleteHisblessinguponyou,andguideyouonaStraightPath.andsothatAllahmayhelpyouwithamightyhelp(fath).ItisHewhosentdownSerenityintothebelievers’heartsthusincreasingtheirbeliefwithmorebelief–thelegionsoftheheavensandtheearthbelongtoAllah.AllahisAll-Knowing,All-Wise–sothatHemightadmitthebelievingmenandwomen into Gardens with rivers flowing under them, remaining in them timelessly, forever, anderasetheirbadactionsfromthem.AndinAllah’ssightthatisamightyvictory.AndsothatHemight

punish themenandwomenof thehypocritesand themenandwomenof the idolaters– thosewhothinkbadthoughtsaboutAllah.Theywillsufferanevilturnoffate.Allahisangrywiththem,andhascursedthemandpreparedHellforthem.Whatanevildestination!ThelegionsoftheheavensandtheearthbelongtoAllah.AllahisAlmighty,All-Wise.Wehavesentyoubearingwitness,bringinggoodnewsandgivingwarningso thatyoumayallbelieve inAllahandHisMessengerandhonourHimand respect Him and glorify Him morning and evening. Those who pledge you their allegiancepledgeallegiancetoAllah.Allah’shandisovertheirhands.”(48:1-10)Theseayats are chargedwithaspectsof the favourandpraiseofAllah forHisMessenger and thenobility of his position and blessing with Allah, which cannot all be adequately described. AllahbeginsbytellinghimaboutthecleardecisionHehasgivenhimregardinghisvictoryoverhisenemyandhowAllah’swordandShari‘awillbecomedominant,andhowhehasbeenforgivenandwillnotbetakentotaskforanyactioneitherpastorfuture.OneofthepeopleofknowledgesaidthatAllahmeantforgivenessforwhathadoccurredandwhathadnotoccurred.Makkisaid,“Allahmadefavouracauseforforgiveness.EverythingcomesfromHim.ThereisnogodbutHim.Favouruponfavourandbountyuponbounty.”ThenAllahsays:“...andcompleteHisblessinguponyou...”ItissaidthatthisisbyabasingthosewhoshowarrogancetowardshimanditissaidthatHemeanstheconquestofMakkaandTa’if.ItissaidthatHemeans “by elevating your renown in thisworld, helping you and forgiving you.”Allah istellinghimthatthecompletionofHisblessinguponhimliesintheabasementofhishaughtyenemies,openingupthemostimportantandbestbelovedoftowns,elevatinghisrenownandguidinghimtotheStraightPathwhich leads to theGardenandHappiness.Hisvictory is themightyvictory.AllahshowsfavourtothecommunityofthebelieversbyHisgiftoftheSakina (tranquillityofheart)andpeacewhichHeplacesintheirhearts,bythegoodnewsHegivesthemregardingtheoverwhelmingsuccess and forgiveness their Lord has in store for them, by His covering over of their wrongactions, andby thedestructionofHis enemies in thisworld and theNext, their accursedness, theirdistancefromHismercyandtheirevildestiny.ThenHesays:“Wehavesentyoubearingwitness,bringinggoodnewsandgivingwarning...”HereAllahenumeratessomeoftheProphet’sgoodqualitiesandspecialcharacteristics.Heisawitnessonhisownbehalfagainsthiscommunitythathehasindeedconveyedthemessagetothem.ItissaidthatthisalsomeansthathewillbearwitnesstoAllah’sonenessontheirbehalf.Hegivesgoodnewstohiscommunity either about their reward or about forgiveness. He warns his enemies about theirpunishmentandalsowarnsaboutgoingastray in suchaway that thosewhohavebeenpredestinedwithgoodfromAllahwillbelieveinAllahandhimself.Then theywill “honour him and respect him”. It is also said that theywill go to great lengths toesteemhim.Themost common and clear statement about this is that it refers toMuhammad,mayAllahblesshimandgranthimpeace.ThenHesays:“...andglorifyHimmorningandevening”,referringtoglorifyingAllah.Ibn‘Ata’said,“ThissuracontainsvariousblessingsfortheProphet–the“clearvictory,”whichisasignofbeinganswered;“forgiveness,”whichisasignoflove;“completed”blessing,whichisasignof election; and “guidance,”which is a sign of friendship (wilaya). Forgiveness consists in beingfreed from faults. The completed blessing is to attain to the degree of perfection. Guidance is asummonstowitnessing.”Ja‘far ibnMuhammad said, “Part of Allah’s completed blessing to him is that He made him His

beloved,sworebyhislife,abrogatedothershari‘asbyhim,raisedhimtotheHighestPlace,protectedhimintheMi‘rajsothathiseye“didnotswervenorsweepaside”,senthimtoallmankindandmadebooty lawful for his community.He alsomade him an accepted intercessor and themaster of thedescendantsofAdam.HecoupledhisnamewithHisownname,andhispleasurewithHispleasure.Hemadehimoneofthetwopillarsoftawhid.”Allahthencontinues:‘ThosewhopledgeyoutheirallegiancepledgeallegiancetoAllah,’meaninginthePledgeofar-Ridwan.1TheypledgeallegiancetoAllahwhentheypledgeallegiancetoyou.“Allah’shandisovertheirhands”inthepledge.ThismetaphoricallyreferstothepowerofAllah,Hisreward,His favourorHiscontract,andstrengthens theactof theirpledgingallegiance tohimandexaltstheonetowhomtheallegianceisgiven.ThesewordsofAllaharesimilarto:“Youdidnotkillthem,butAllahkilledthem.Youdidnotthrowwhenyouthrew,butAllahthrew.”(8:17)2Howeverwhereastheformerismetaphorical thelatter is theliteral truthsinceinthelattercasetheKillerandtheThrowerwasinrealityAllah.HewastheCreatoroftheProphet’saction,histhrowing,hispowertodoitandhisdecisiontodoit.Nomanhasthepowertothrowinsuchawaythateverysinglemanintheenemyrankshashiseyesfilledwithdust.Theactoftheangelskillingwasalsoreal.ItisalsosaidthatthislatterayatisbasedonacertainkindofArabicmetaphor,meaningyoudidnotkillthemandyouyourselfdidnotthrowatthemwhenyouthrewstonesandearthattheirfaces.ItwasAllahwhothrewterrorintotheirhearts.ThismeansthatthebenefitoftheactioncomesfromAllah’saction.AllahistheKillerandThrowerinmeaning,andyouareitinname.-----1.Atal-Hudaybiya.2.ReferringtoanincidentduringtheBattleofBadr.----

SECTION10

HowAllah,inHisMightyBook,demonstratesthehonourinwhichHeholdshimandhispositionwithHimandotherthingswhichAllahgavehim

SomeofthisiscontainedinwhatAllahsaysabouttheNightJourneyinthesuraofthesamename1andthesuraentitledTheStar2whichreferdirectlytohisincomparablestationandnearnesstoAllahandthewondershewitnessed.Afurtherdemonstration is the fact thathe isprotected frompeople.Allahsays:“Allahwillprotectyoufrompeople,”(5:67)and:“Whenthosewhorejectwereplottingagainstyoutoimprisonyouorkillyouorexpelyou:theywereplottingandAllahwasplotting,”(8:30)and:“Ifyoudonothelphim,Allahdidhelphim.”(9:40)Allahavertedtheharmofhisenemiesfromhimwhentheyconferredsecretlyabouthimandplottedtokillhim.HetooktheirsightawaywhentheProphetwentoutpastthemandHecausedthemnottolookforhiminthecave.Thesignsconnectedwiththat,thesakina(tranquillity)whichwassentdownon him and the story of Suraqa ibnMalik are all mentioned by the people of hadith and sira in

connectionwiththestoryofthecaveandtheHijraoftheProphettoMadina.Allahalsosays:“WehavegivenyouKawthar,sopraytoyourLordandsacrifice.Theonewhohatesyou,heistheonewhoiscutoff.”(108:1-3)AllahtoldhimaboutwhatHehadgivenhim.KawtharissaidtorefertohisBasin.ItisalsosaidthatitisariverintheGarden,abundantblessing,intercession,hisnumerousmiracles,hisprophethood,orgnosis.ThenAllahrepliedtohisenemiesforhimandrefutedwhattheyhadsaidbyHiswords:“Theonewhohatesyou,heistheonewhoiscutoff,”meaningyourenemyandtheonewhodespisesyou.“Cutoff”meanspoorandabasedorleftallaloneoronewithnogoodinhimatall.Allah says: “TrulyWehave given you theGreatAbundance (Kawthar). So pray to yourLord andsacrifice.Itistheonewhohatesyouwhoiscutoffwithoutanheir.”(15:87)It issaid that theSevenMathani are the first longsurasand that the ImmenseQur ’an refers to theMother of theQur ’an. [Ummal-Qur’an,Suratal-Fatiha] It is also said that theSevenMathani arethemselvestheMotheroftheQur ’anandthattheImmenseQur ’anmeanstherestoftheQur ’an.Itisalso said that the SevenMathani refers to the commands and prohibitions, the good news andwarnings,themetaphorsandtheenumerationsofblessingsintheQur ’an.Inotherwords,“WehavegivenyounewsoftheImmenseQur ’an.”ItissaidthattheMotheroftheQur ’aniscalled“mathani”because it is saidat least twice ineveryprayer. It is said thatAllahset itaside forMuhammadandstoreditupforhimratherthanotherprophets.HecalledtheQur ’an“mathani”becausethestoriesarerepeatedinit.Itissaidthatthe“SevenMathani”means,“Wehavehonouredyouwithsevenmarksofhonour:guidance,prophecy,mercy,intercession,friendship,esteemandtranquillity.”----Allahsays:“WesentdowntheRemembrancetoyouthatyoumightmakethingscleartomankind,”(16:44)and“Weonlysentyou toallpeopleasabringerofgoodnewsandawarner,” (34:28)and”Say:Opeople!IamtheMessengerofAllahtoyouall.”(7:158)This isoneof thespecial favourshewasgranted.Allahsays:“Weonlysendamessengerwith thelanguageofhispeopletomakethingscleartothem.”(14:4)Allahspecifiestheirpeoples,butHesentMuhammad,mayAllahblesshimandgranthimpeace, toallpeople.Ashesaidofhimself,“Iwassenttoallmankind.”Allah says: “TheProphet is nearer to the believers than their selves; hiswives are theirmothers.”(33:6)The commentators say that “nearer to the believers than their selves” means that they must dowhateverhecommandsjustastheslavemustcarryoutwhathismastercommands.Itissaidthatitisbettertofollowhiscommandthantofollowone’sownopinion.“Hiswivesaretheirmothers”meansthat theyenjoy thesamerespectasmothers.Theycannotbemarried toanyoneafterhim.This isamarkofhonourtohimandaspecialfavour.ItisalsobecausetheyarehiswivesintheGarden.AnunusualreadingoftheQur ’anincludes,“Heisafathertothem,”butitisnolongerrecitedsinceitisatvariancewiththeversionof‘Uthman.3Allahsays:“AllahhassentdowntheBookandWisdomtoyou,”and“Allah’sfavourtoyouisindeedimmense.”(4:113) It is said thatHis“immense favour” refers toprophethoodor towhathealreadyhadinPre-eternity.Al-WasitisaidthatitindicateshisabilitytobearthevisionwhichMusacouldnotbear.

--1.Qur ’an17:1“GlorybetoHimwhotookHisslaveonajourneyonenightfromtheSacredMosqueto theFurthestMosque,whose surroundingsWehave blessed, in order to showhim someofOurSigns.HeistheAll-Hearing,theAll-Seeing..”2.Quran53:13-18“HesawhimagainanothertimebytheLote-treeoftheFinalLimit,besidewhichistheGardenofRefuge,whenthatwhichcoveredtheLote-treecoveredit.Hiseyedidnotwavernordidhelookaway.HesawsomeoftheGreatestSignsofhisLord.”3.ThisreferstothefinalstandardisationoftheQur ’anduringthecaliphateof‘Uthmanibn‘Affan.----

ChapterTwo

ALLAH’SPERFECTINGHISGOODQUALITIESOFCHARACTERANDCONSTITUTION,ANDGIVINGHIMALLTHEVIRTUESOFTHEDEENANDTHISWORLD

Introduction

WhoeverlovesthenobleProphetandissearchingoutthecompletedetailsoftheinestimabletreasureof his being should know that man’s beautiful and perfect qualities can be placed in one of twocategories:1.Characteristicswhichareinnateandanecessarypartofthelifeofthisworld-suchasnaturalformandthingsconnectedtothenecessaryactsofdailylife.2.Characteristicswhichareacquiredaspartof thedeen - thesearethingsforwhichoneispraisedandwhichbringoneneartoAllah.Thesequalitiescanbefurtherdividedintotwocategories:1.Qualitieswhichareeitherpurelyinnateoracquired.2.Qualitieswhichcombinebothelements.Manhas no choice in or ability to acquire innate qualities.These include things likeperfectionofphysique, physical beauty, strength of intellect, soundness of understanding, eloquence of tongue,acutenessofthesenses,strengthoflimb,balance,nobilityoflineage,themightofone’speopleandthehonourofone’sland.Alsoconnectedtothisarethethingsthatarethenecessitiesofdailylife,suchasfood,sleep,clothes,dwelling place,marriage, property and rank.These things, however, can be connected to theNextWorldiftheintentioninthemisrelatedtofearofAllahandteachingthebodytofollowthepathofAllah, in spite of the fact that they are all defined as necessities and governed by the rules of theShari‘a.AsfortheacquiredthingswhichpertaintotheNextWorld,theyincludeallvirtuesandtheadaboftheShari‘a-thingssuchaspracticeofthedeen,knowledge,forbearance,patience,thankfulness,justice,doing-without, humility, pardon, chastity, generosity, courage, modesty, manliness, silence,deliberation, gravity,mercy, goodmanners, comradeship and other similar qualities. They can besummedupas‘goodcharacter ’.Someofthesequalitiescanbepartofnaturalinstinctandbasicdispositioninsomepeople.Othersdonot have them and have to acquire them.However, some basic rudiments of themmust exist in aperson’snaturaldispositionas,Allahwilling,wewillmakeclear.Evenwhen the faceofAllahand theNextWorld isnotwhat is intendedby theseworldlyqualities,theyarestillconsideredgoodcharacterandvirtuesaccordingtotheconsensusheldbymenofsoundintellect.However,thereisdisagreementastothereasonforpeoplehavingthesequalities.

SECTION1

Preface

If someone has been blessedwith even one or two of these qualities of perfection and nobility –whetheroflineage,beauty,power,knowledge,forbearance,courageorgenerosity-heisconsiderednoteworthy and people use him as an example. People’s heart-felt esteem of these qualitiesmakespeoplewhohavethemhonouredlongaftertheirboneshaveturnedtodust.Sowhatthencanbesaidoftheinestimableworthofsomeonewhopossessesallofthesequalitiesinsuchabundancethattheycannotbecountedorexpressedinwords?Itwouldbeimpossibleforhimtohave gained them either by graft or guile. Such a thing is only possible by the gift of Allah theAlmighty. They include prophethood, bearing themessage, close friendship with Allah, His love,being chosen, the Night Journey, vision of Him, nearness, proximity, revelation, intercession,mediation,allthevirtues,highdegree,thePraiseworthyStation,Buraq,theAscension,beingsenttoall mankind, leading the prophets in prayer, the witnessing for him of the prophets and theircommunities,masteryover thedescendantsofAdam,hisbeing thebearerof theBannerofPraise,bringing good news andwarning, his placewith theOnewith the Throne, obedience, bearing thetrust,guidance,beingamercyfortheworlds,Allah’sbeingpleasedwithhimsothatheisallowedtoaskofHim,Kawthar,beinglistenedto,theperfectionofblessingonhim,pardonforpastandfuturewrongactions,theexpandingofhisbreast,theremovingofhisburden,theelevationofhisrenown,his being helped by amighty victory, the sending down of the Sakina, support by the angels, hisbringing the Book andWisdom and the SevenMathani and the Immense Qur ’an, his communitybeingpurified,hiscallingtoAllah,theprayerofAllahandtheangelsonhim,hisjudgingbetweenpeoplebywhatAllahshowedhim,hisremovingthechainsandburdenfromthem,Allah’sswearingby his name, his supplication being answered, inanimate objects and animals speaking to him, thedeadbeingbroughttolifeforhissake,thedeafhearing,watergushingfrombetweenhisfingers,histurningalittleintoalot,thesplittingofthemoon,thesungoingback,hischangingoftheessenceofthings,1hisbeinghelpedbyterror,hisknowingtheUnseen,thecloudsshadinghim,theglorificationofthepebbles,hisremovingpain,hisprotectionfrompeopleandsoon.AndthisisjustsomeofwhatAllahgavehim.Thereismuchmore.KnowledgeofhisqualitiescanonlybecontainedbysomeonewhoisgivenitandonlyAllahcanbestowit.ThereisnogodbutHim.Addtoallthisthestationsofhonour,degreesofpurity,ranksofhappiness,excellenceandincreasewhichAllahhaspreparedforhiminthedomainoftheNextWorld,whichcannotbenumbered,whichintellectsareunabletograspandwhichconfoundtheimagination.----1.Forinstance,thestickof‘Ukkashabeingturnedintoaswordinhishand.----

SECTION2

Hisphysicalattributes

There is absolutelynoway to conceal the fact that theProphet is theworthiestof allmankind, thegreatestoftheminpositionandmostperfectofthemingoodqualitiesandvirtue.Iamsettingoutto

detail his qualities of perfection in the best way I can, which has filled me with longing to callattentiontosomeofhisattributes,mayAllahblesshimandgranthimpeace.Know,mayAllahilluminatemyheartandyoursandincreasemyloveandyourloveforthisnobleProphet!-thatifyouweretolookintoallthosequalitiesofperfectionwhichcannotbeacquiredandwhicharepartofone’sconstitution,youwillfindthattheProphethaseveryoneofthem-allofthevarious good qualities without there being any dispute about it among the transmitters of thetraditions.Thebeautyofhis formand theperfectproportionofhis limbsare related innumeroussoundandfamoustraditionsfrom‘Ali,AnasibnMalik,AbuHurayra,Al-Bara’ibn‘Azib,‘A’isha,IbnAbiHala,Abu Juhayfa, Jabir ibn Samura, UmmMa‘bad, Ibn ‘Abbas,Mu‘arrid ibnMu‘ayqib, Abu’t-Tufayl,Al-‘Ida’ibnKhalid,KhuraymibnFatik,HakimibnHizamandothers.Hehadthemostradiantcolouring,deepblackeyeswhichwerewide-setandhadasortofredtinttothem, longeyelashes,abrightcomplexion,anaquilinenose,andagapbetweenhis front teeth.Hisfacewas roundwith awide brow andhe had a thick beardwhich reachedhis chest.His chest andabdomenwereofequalsize.Hewasbroad-chestedwithbroadshoulders.Hehadlargebones,largearms,thickpalmsandsoles,longfingers,fairskinandfinehairfromthechesttothenavel.Hewasneithertallnorshort,butbetweenthetwo.Inspiteofthat,notallpersonwhowalkedwiththeProphetseemedtallerthanhim.Hishairwasneithercurlynorstraight.Whenhelaughedandhisteethshowed,itwaslikeaflashoflightningortheyseemedaswhiteashailstones.Whenhespoke,itwaslikelightissuingfrombetweenhisteeth.Hehadawell-formedneck,neitherbroadnorfat.Hehadacompactbodywhichwasnotfleshy.Al-Bara’said,“IdidnotseeanyonewithamorebeautifullockofhairrestingonaredrobethantheMessengerofAllah.”AbuHurayrasaid,“IhavenotseenanythingmorebeautifulthantheMessengerofAllah.Itwasasifthesunwasshininginhisface.Whenhelaughed,itreflectedfromthewall.”JabiribnSamurawasasked,“Washisfacelikeasword?”Hereplied,“No,itwaslikethesunandthemoon.Itwasround.”1Inherdescription,UmmMa‘badsaid,“Fromafar,hewasthemostbeautifulofpeople,andcloseuphewasthemosthandsome.”2IbnAbiHalasaid,“Hisfaceshonelikethefullmoon.”Attheendofhisdescription,‘Alisaid,“Anyonewhosawhimsuddenlywasfilledwithaweofhim.Thosewhokepthiscompanylovedhim.”Allwhodescribedhimsaidtheyhadnotseeanyonelikehimeitherbeforeorsince.Therearemanyfamoushadithwhichdescribehim.Wewillnottakethetimeheretogivethemall.Wehaverestrictedourselvestosomeaspectsofhisdescriptionandgivenasummaryofthemwhichisenoughtoserveourpurpose.Youwillfind,Allahwilling,thatwehaveconcludedthesesectionswithahadithwhichcombinesallthesethings.-----1.Inal-BukhariandMuslimandelsewhere.

2.Al-Bayhaqi.-----

SECTION3

Hiscleanliness

Thecompletecleanlinessofhisbody, thesweetnessofhissmellandperspiration,andhis freedomfromuncleanlinessandbodilydefectscompriseaspecialqualitygiventohimbyAllahwhichnooneelseenjoysandtheseweremadeyetmorecompletebythecleanlinessdictatedbytheShari‘aandthetenpracticesofnaturalbehaviour(fitra).1TheMessengerofAllahsaid,”Thedeenisbasedoncleanliness.”2Anas said, “I have not smelled amber, musk or anything more fragrant than the smell of theMessengerofAllah,mayAllahblesshimandgranthimpeace.”3JabiribnSamurasaidthattheMessengerofAllahtouchedhischeek.Hesaid,“Ifeltacoolsensationandhishandwasscented.Itwasasifhehadtakenitfromabagofperfume.”4Someoneelsesaid,“Nomatterwhetherhehadputscentonhishandornot,ifheshookaman’shand,thefragrancewouldremainforthewholeday.IftheProphetplacedhishandontheheadofachild,thatchildcouldberecognisedamongtheotherchildrenbythefragrance.”TheMessengerofAllahsleptonaruginthehouseofAnasandperspired.Anas’smotherbroughtalong-neckedbottleinwhichtoputhissweat.TheMessengerofAllahaskedheraboutthis.Shesaid,“Weputitinourperfumeanditisthemostfragrantofscents.”5In hisGreatHistory, al-Bukharimentioned that Jabir said, “When the Prophet went down a road,anyonewhofollowedhimknewthathehadpassedthatwaybecauseofhisscent.”IshaqibnRahawayhmentionedthattheProphet’sfragranceoccurredwithouttheuseofperfume.Al-Muzani and al-Harbi related that Jabir said, “The Prophet,mayAllah bless him and grant himpeace,letmeridebehindhim,soIputmymouthonthesealofprophethoodanditspreadovermelikemusk.”Oneof thescholarsconcernedwithreportsabout theProphetandhisqualitiesrelatedthatwhenhewanted to defecate, the earth split open and swallowed up his faeces and urine, and it gave off afragrantsmell.Muhammad ibnSa‘d, al-Waqidi’s scribe, related that ‘A’isha said to theProphet, “Whenyoucomefromrelievingyourself,wedonot seeanythingnoxious fromyou.”Hesaid,“‘A’isha,doyounotknowthattheearthswallowsupwhatcomesoutoftheProphetssothatnoneofitisseen?”6Althoughthistraditionisnotfamous,thepeopleofknowledgestillmentionthepurityofhisfaecesandurine.Oneofthecompanionsofash-Shafi‘istatedthatandImamAbuNasras-Sabbaghrelateditin his Collection. Scholars relate both of the preceding statements. Abu Bakr ibn Sabiq al-Makkiincluded them inhisbook,al-Badi’ about thebranchesofMaliki fiqh,which outlines those thingswhicharenotpartoftheirschoolandcomefromthesecondaryjudgementsoftheShafi‘is.Thepointis that nothingobjectionableorunpleasant came from theProphet,mayAllahblesshimandgrant

himpeace.Connectedtothiswehavethehadithof‘Ali:“IwashedtheProphet,mayAllahblesshimandgranthimpeace,andIbegantolookforwhatisnormallyfoundinacorpse,butIdidnotfindanything.Isaid,‘Youwerepureinlifeandpureindeath.’“Headded,“AsweetsmellcamefromhimwhoselikeIhaveneverexperienced.”7WhenAbuBakrkissedtheProphetafterhisdeath,hesaidsomethingtothesameeffect.8TherewasalsothetimewhenMalikibnSinandrankhisbloodontheDayofUhudandlickeditup.TheProphetallowedhimtodothatandthensaid,“TheFirewillnottouchyou.”9Something similar occurred when ‘Abdullah ibn az-Zubayr drank his cupped blood. The Prophetsaid,“Woetoyoufromthepeopleandwoetothepeoplefromyou,”buthedidnotobjecttowhathehaddone.10Somethingsimilar is relatedaboutwhenawomandranksomeofhisurine.He toldher,“Youwillnevercomplainofastomach-ache.”11Hedidnotorderanyofthemtowashtheirmouthsoutnordidheforbidthemtodoitagain.Thehadithofthewomandrinkingtheurineissound.Ad-DaraqutnifollowsMuslimandal-BukhariwhorelateitintheSahih.ThenameofthiswomanwasBaraka,buttheydisagreeaboutherlineage.Some say that itwasUmmAyman,whoused to serve theProphet. She said that theMessenger ofAllahhadawoodencupwhichheplacedunderhisbedinwhichhewouldurinateduringthenight.Onenightheurinatedinitandwhenheexamineditinthemorning,therewasnothinginit.HeaskedBarakaabout that.Shesaid,“Igotupandfelt thirsty,soIdrankitwithoutknowing.”Thehadith isrelatedbyIbnJurayjandothers.TheProphetwasborn circumcisedwithhis umbilical cord cut. It is related that hismotherAminasaid,“Hewasbornclean.Therewasnoimpurityonhim.”‘A’ishasaid,“InevereversawtheprivatepartsoftheMessengerofAllah,mayAllahblesshimandgranthimpeace.”12‘Alisaid,“TheProphet,mayAllahblesshimandgranthimpeace,askedmetomakesurethatnooneexceptmewashedhim.Hesaid,‘Noonehasseenmenakedwithoutgoingblind.’“13Inthehadithof‘Ikrimaibn‘AbdullahfromIbn‘Abbas,itsaysthattheProphetsleptuntilhecouldbeheard breathing deeply. Then he got up to pray without doingwudu’.14 ‘Ikrima said, “That wasbecausehe,mayAllahblesshimandgranthimpeace,wasprotected.”--1.FromthehadithinMuslimfrom‘A’isha:theyareclippingthemoustache,lettingthebeardgrow,usingthetoothpick,snuffingwaterupthenose,cuttingthenails,washingtheknuckles,pluckingthehair of the armpit, shaving the pubes, cleansing oneselfwithwater (in the lavatory). The narratorforgotthetenth,butthoughtitcouldberinsingthemouth.Oneversionhascircumcisionratherthanlettingthebeardgrow.2.IbnHibbanfrom‘A’isha,aweakhadith.3.InMuslimandat-Tirmidhi.4.Muslim.

5.Muslimandal-Bukhari.6.Althoughithasfirmisnad,thishadithisnotwell-known.Itisrelatedbyad-Daraqutni.7.ReportedbyIbnMajah,AbuDawud,al-Hakimandal-Bayhaqi.8.Inal-Bazzarfrom‘Umarwithasoundisnad.9.At-TabaranifromAbuSa‘idal-Khudri;al-Bayhaqifrom‘Umaribnas-Sa’ib.10. Related by al-Hakam, al-Bazzar, ad-Daraqutni, al-Bayhaqi, al-Baghawi and at-Tabarani with agoodisnad.11.Relatedbyal-Hakim,andconfirmedbyadh-Dhahabiandad-Daraqutni.12.Al-Bazzarandal-Bayhaqi.13.Ibid.14.Inal-BukhariandMuslim.---

SECTION4

Hisintellect,eloquenceandtheacutenessofhisfaculties

As forhis ample intellect, intelligence, the acutenessof his senses, his eloquence, thegraceofhismovementsandtheexcellenceofhisfaculties,thereisnodoubtthathewasthemostintelligentandastuteofpeople.Anyonewhoreflectsonhowhemanagedtheinwardandoutwardaffairsofpeopleandthepoliticsofthe common people and the elite and his amazing qualities andwonderful life, not tomention theknowledge which flowed from him and the way he confirmed the Shari‘a without any previousinstruction,experienceorreadinganybooks,willhavenodoubtsaboutthesuperiorityofhisintellectandthefirmnessofhisunderstanding.Noneofthisrequiresconfirmationbecauseithasalreadybeenamplyverified.WahbibnMunabbihsaid,“Ihavereadseventy-onebooks,andinallofthemIfoundthattheProphethadthemostsuperiorintellectandbestopinion.”Inanotherversion,“Ifoundfromallofthesebooksthatallof theintelligencewhichAllahhadgiventopeople,fromthebeginningof thisworldto itsend, is like a grain of sand in comparison with his intellect, may Allah bless him and grant himpeace.”Mujahidsaid,“WhentheMessengerofAllahgotupfortheprayer,hecouldseeallthosebehindhimasiftheywereinfrontofhim.”1ThisaffordsonecommentaryonthewordsofAllah,“Yourturningaboutamongthosewhoprostrate.”(26:219)TheMuwatta’ contains thewords of the Prophet, “I can see you behindme.” There is somethingsimilarfromAnasinthetwoSahihCollections.‘A’ishasaidthesamething,addingfromherself,“ItissomethingextrawhichAllahgavehimasanadditionalproof.”Oneofthevariantshas,“IcanseewhoeverisbehindmeasIseewhoeverisinfrontofme.”Anotherhas,“IseetheonebehindmyneckasIseetheonebeforeme.”

BaqiibnMukhalladrelatedthat‘A’ishasaid,“TheProphet,mayAllahblesshimandgranthimpeace,couldseeaswellinthedarkashesawinthelight.”2TherearemanysoundtraditionsabouttheProphetseeingtheangels3andtheshaytans.4HewasabletoseetheNegus(inAbyssinia)5sohecouldprayforhim.Inthesameway,hesawJerusalem(afterhisNightJourney)anddescribedittotheQuraysh.6HealsosawtheKa‘bawhenhewasbuildingthemosqueinMadina.Ahmad ibnHanbal and others related that the Prophet could see eleven stars in the Pleaides.This,accordingtoAhmadibnHanbalandothers,refers to thetotalwhichit isphysicallypossible toseewith thenakedeye.Oneof them7believed that this referred tohisknowingabout it.However, theclearmeaningcontradictsthisandthereisnoimpossibilityofhishavingdonethis.Clear-sightednessisoneofthespecialtraitsoftheProphetsandoneoftheirqualities.AbuHurayrasaidthattheProphetsaid,“WhenAllahtheMightymanifestedHimselftoMusa,hewasabletoseeanantonastoneinthedarknessofthenightatadistanceoftenleagues.”8ThereforeitisinnowayimpossibleforourProphettohavebeenabletodowhatwehavementionedinthischapterafterhisNightJourneyandthefavourhereceivedinseeingoneofthegreatestsignsofhisLord.TraditionshavecomedowntotheeffectthathethrewdownRukana,thestrongestofthepeopleofhistime,andcalledhimtoIslam.HewrestledwithAbuRukana,renownedforhisincrediblestrengthintheJahiliyya,threetimes.TheMessengerofAllahthrewhimeverytime.AbuHurayrasaid,“IdidnotseeanyonewhowalkedmoreswiftlythantheMessengerofAllah,mayAllah bless him and grant him peace. It was as if the earth rolled up for him.Wewould exhaustourselvesandyethewasnottiredatall.”9Another of his qualitieswas that his laughwasonly a smile.Whenhe turned to face someone, hewouldturntofacethemdirectly.Whenhewalked,hewalkedasifhewerecomingdownaslope.----1.AsrelatedfromIbnal-Mundhirandal-Bayhaqi(mursal).2.ReportedbyIbn‘Adiandal-Bayhaqiwithaweakisnad.3.As in al-Bukhari andelsewhere: “He sawJibril inhis formwith sixhundredwingsona thronebetweentheheavenandtheearth,andheblockedthehorizon.”4.Al-Bukhari:“An ‘ifrit came tome lastnight in theMaghrib prayerholdingabrandof firewithwhichtoburnmyface.Allahgavemepoweroverhim.”5.Muslimandal-Bukhari:“TheProphetsaid,‘Yourbrother,theNegus,hasdied,sogetupandprayoverhim.’“6.Muslimandal-Bukhari.7.An-Nawawi.8.Inas-Saghirofat-Tabarani.9.At-Tirmidhiandal-Bayhaqi.-----

SECTION5

HiseloquenceandsoundArabic

TheProphet’spre-eminenceineloquenceandfluencyofspeechiswell-known.Hewasfluent,skillfulin debate, very concise, clear in expression, lucid, used sound meanings and was free fromaffectation.Hewasgivenmasteryoflanguage(lit.allthewords)andwasdistinguishedbyproducingmarvellousmaxims.HelearnedthedialectsoftheArabs,andwouldspeaktoeachoftheircommunitiesintheirowndialectandconversewiththemintheirownidiom.Heansweredtheirargumentsusingtheirownstyleofrhetoricsothat,morethanonce,alargenumberofhisCompanionshadtoaskhimtoexplainwhathehadsaid.Whoeverstudieshishadithsandbiographywillknowandverifythat.ThewayhespoketotheQuraysh,theAnsarandthepeopleoftheHijazandNajdwasnotthesameasthewayhespoke toDhu’l-Mish‘ar al-Hamdhani,Tihfa al-Handi,Qatan ibnHaritha al-‘Ulaymi, al-Ash‘ath ibnQays,Wa’il ibn Hujr al-Kindi and others from among the chiefs of Hadramawt and the kings ofYemen.1Lookathis letter to the tribeofHamdhan: “Youhave thehighlands and the lowlands and thewildlands.Youeatitsfodderandgrazeonitsrange.Youhave,fromtheirproduceandfruitandlivestockwhattheysurrenderbytreatyandtrust.Inthezakat,theyhavethethreeyearoldcamel,theoldshe-camel,theweanedcamel,theonekeptinthehousesandtheyoungunweanedmalecamels.Theyoweinthezakatforthesixyearoldlivestockandthefiveyearold.”2He said to the tribe of Najd, “O Allah, bless them in their milk, butter and yoghurt. Send theirherdsmantogreatwealthandletscarcitydepartfromthem.Blessthemintheirpropertyandchildren.WhoeverperformstheprayerisaMuslim.Whoeverbringsthezakatisamuhsin.WhoevertestifiesthatthereisnogodbutAllahissincere(mukhlis).“BanuNajd,youstillhaveyourcontractsandpropertydeposits.Donotwithholdthezakatnordeviatewhileyouarealive.Donotconsidertheprayerburdensomeandsoabandonit.”Hewrotetothem,“Youpaytheminimumamountinzakat.Youhavethecamelwhohasbeenill,thecamelaftergivingbirth,theonewhoistamedforridingandthewildcolt.Yourlivestockarenottobe withheld nor your palm-spathes cut. Your milk-cows will not be taken as long as you do notconcealhypocrisyorbreakthecontract.Whoeveragreestosomethingmustfulfill thecontractandthepledgeofprotection(dhimma)Whoeverrefuseshasanincreasedobligation[asapenalty].”3PartofwhathewrotetoWa’ilibnHujrwas:“TotheQayls,theKingsofYemen,theFair-facedOnes,theElders.”Hefurthersaid,“Thereisasheepfromtheminimumamountofforty,neitherleannorfat. Give what is in the middle. There is a fifth on treasure.Whoever is unmarried and commitsfornication,givehimahundredlashesandthenbanishhimforayear.Whoeverhasbeenmarriedandcommitsfornicationshouldbestonedbygroupsofmen.DonotbelaxinthedeennorwaverintheobligationsduetoAllah.Everyintoxicantisforbidden.Wa’ilibnHujrisappointedovertheQayls.”Comparehowdifferent this letter iscompared to the famousone toAnasaboutzakat!Heused thevocabularyof theseparticularpeopleaswellas theirstylisticmetaphorsandcommonexpressions,employingthislanguagewiththemsothathecouldmakewhathadbeenrevealedforthemcleartothepeopleandinordertospeaktopeopleinawaythattheywouldrecognise.

This is similar tohowhe spoke in thehadith of ‘Atiyya as-Sa‘di.He said, “Theupperhand is thegivingoneandthelowerhandisthereceiving,”usingtheirdialect.4Inthehadithwhenal-‘Amiriaskedhimforsomething,theProphetusedthedialectoftheBanu‘Amir.As for his everyday speech, famous oratory and his comprehensive statements andmaximswhichhavebeenrelated,peoplehavewrittenvolumesaboutthem,andbookshavebeencompiledcontainingtheir words andmeanings. His speech comprises unequalled eloquence and incomparable fluency.Thisisshownbysuchexpressionsas:“ThebloodoftheMuslimsisthesame.Theleastofthemcanoffertheirprotection.Theyareasinglehandagainstotherpeople.”5“Peopleareliketheteethofacomb.”6“Amaniswiththeoneheloves.”7“Thereisnogoodincompanywhichdoesnotshowyouwhatyoushowthem.”8“Peoplearelikeminesofgoldandsilver.ThebestofyouintheJahiliyyaisthebestofyouinIslamiftheyhaveunderstanding.”9“Amanwhoknowshisownworthisnotdestroyed.”10“Thepersonwhoisbeingaskedadviceisinapositionoftrust,andhehasthechoiceaboutwhatheisgoingtosayaslongashehasnotspoken.”11“AllahshowsmercytoHisslavewhospeakswellandgains,orwhokeepssilentandsafe.”12“BecomeMuslim andyouwill be safe.BecomeMuslim andAllahwill give youyourwage twiceover.”13“ThoseIlovemostamongyouandthosewhowillsitnearesttomeontheDayofRisingarethebestofyouincharacter-thosewhogiveshelter,thosewhoprotectandbringtogether.”14“Perhapsheusedtospeakaboutwhatdidnotconcernhimandwasmiserlywithwhatdidnotenrichhim.”15“Thetwo-facedpersonhasnostandingwithAllah.”16He forbade, “Gossiping, asking a lot of questions, squandering property, forbidding gifts,disobediencetomothersandburyinggirlsalive.”Hesaid,“FearAllahwhereveryouare.Followupabadactionwithagoodonewhichwillwipeitout.Hecreatedpeoplewithgoodcharacter.”17“Thebestofaffairsisthemiddleway.”18“Answertheoneyoulovegentlylestonedayhebecomesonewhohatesyou.”19“InjusticewillappearasdarknessontheDayofRising.”20Hesaidinoneofhissupplications,“OAllah,IaskYouformercyfromYoubywhichmyheartwillbeguided,myscatteredaffairsjoinedtogether,myaffairsputstraight,myunseenpartputrightandthe part of me that is visible elevated, my actions purified, by which I will be inspired to rightguidance,myintimacywillbereturnedandbywhichIwillbeprotectedfromeveryevil.OAllah!Iaskyouforagoodoutcomein theDecree, thefoodofmartyrs, the lifeof theblissfulandvictoryovermyenemies.”21

There is much more besides this that various groups of people have related about his words,conversations,speeches,supplications,commentsandcontracts.Thereisnodisagreementaboutthefact that inthesethingsheoccupiedastationbeyondcompare.Heobtainedapre-eminenceinthemwhichcannotbeproperlyestimated.Hisuniquesayingsthatnomouthhadeverutteredbeforehavealsobeencompiled.Noonecaneverdojusticetothem.Suchashissaying,“Thefightisfierce(lit.Theovenishot).”“Hebreathedhislast.”“Abelieverisnotharmedfromunderthesamestonetwice.”“Happyistheonewhoacceptssomeoneelse’swarning.”Therearemanymorelikethese.Anyoneexaminingthemcannotceasetomarvelattheircontentsandreflectonthewisdomtheycontain.Hiscompanionssaidtohim,“Wedonotfindanyonemoreeloquentthanyou.”Hesaid,“Howcoulditbeotherwise?TheQur ’anwasrevealedonmytongue,aclearArabictongue!”22Anothertime,hesaid,“IamthemosteloquentoftheArabssinceIamfromQurayshandwasbroughtup among the Banu Sa‘d.” This gave him the strength and purity of the desert along with theeloquenceoftheexpressionsofthecityandthebeautyofitswords.Thiswasallcombinedwiththedivinesupportwhichaccompaniesrevelationandwhichnomortalcancomprehend.WhenUmmMa‘bad23describedhim,shesaid,“Sweetinspeech,distinct,withoutusingtoofewortoomanywords.Itwasasifhisspeechconsistedofthreadedpearls.Hehadaloudvoicewhichwasverymelodious,mayAllahblesshimandgranthimpeace.”---1.ThepointofthetheseexamplesisthattheyrepresentdifferentArabicdialectsquitedifferenttothelanguageofQuraysh.2.ThelanguageofthisletterisverydifferentfromtheArabicspokenintheHijaz.3.ThesepassagesaremoreexamplesoftheProphet’smasteryofdifferentdialects.4.Inal-Hakimconfirmedbyal-Bayhaqi.5.AbuDawudandan-Nasa’i.6.IbnLal.7.Muslimandal-Bukhari.8.Ibn‘Adiwithaweakisnad.9.Muslimandal-Bukhari.10.Ibnas-Sam‘ani.11.Relatedbythefourandal-Hakimandat-Tirmidhi.12.Muslimandal-Bukhari.13.Ibid.14.At-Tirmidhi.

15.Al-Bayhaqi.16.Muslimandal-Bukhari.17.Ahmad,at-Tirmidhi,al-Hakimandal-BayhaqifromAbuDharr.18.Ibnas-Sam‘ani.19.At-Tirmidhiandal-BayhaqifromAbuHurayra.20.Muslimandal-Bukhari.21.At-TirmidhiandothersfromIbn‘Abbas.All thesestatementsareremarkablenotonlyfor theirmeaningbutalsoforthebeautyoftheArabic.22.Al-Bayhaqi.23.AbedouinwomanwhogavehospitalitytotheMessengerandhiscompanion,AbuBakr,ontheirhijratoMadina.--

SECTION6

Thenobilityofhislineage,thehonourofhisbirthplaceandtheplacewherehewasbroughtup

Hisnoblelineageandthehonourofhislandandtheplacewherehewasbroughtupdonotrequireanyprooforclarification.Itisnotconcealed.HewasfromthebestoftheBanuHashim,andthestockandcoreoftheQuraysh.HewasfromthenoblestandmightiestoftheArabs,bothonhispaternalandmaternalside.HewasfromthepeopleofMakka,fromthenoblestoflandsinthereckoningofAllahandofHisslaves.AbuHurayrasaidthattheMessengerofAllahsaid,“IwassentfromthebestofeachgenerationofthechildrenofAdam,generationaftergeneration,untilIwasinthegenerationfromwhichIcame.”1Al-‘Abbas said that theProphet said, “AllahcreatedCreationandHeplacedmeamong thebestofthemfromthebestof theirgenerations.ThenHeselected the tribesandHeputmeamong thebesttribe.ThenHeselectedthefamilies,andHeputmeamongthebestoftheirfamilies.Iamthebestoftheminpersonandthebestoftheminfamily.”2Wa’ilaibnal-Asqa‘saidthattheMessengerofAllahsaid,“AllahchoseIsma‘ilfromthechildrenofIbrahimandHechosetheBanuKinanafromthechildrenofIsma‘il.HechosetheQurayshfromtheBanu Kinana and He chose the Banu Hashim from the Quraysh. He chose me from the BanuHashim.”3InahadithnarratedbyIbn‘Umarwhichat-Tabaranihasrelated,theProphetsays,“Allah,theMightyandMajesticsiftedthroughHiscreationandchosetheBanuAdamfromthem.ThenHesiftedthroughBanuAdamandchosetheArabsfromthem.ThenHesiftedthroughtheArabsandchosetheQurayshfrom them.ThenHe sifted through theQuraysh and chose theBanuHashim from them.ThenHesiftedthroughtheBanuHashimandchosemefromthem.Iamthebestofthebest.WhoeverlovestheArabs,lovesthemthroughloveforme.WhoeverhatestheArabs,hatesthemthroughhatredofme.”

Ibn ‘Abbas said that the spirit of theProphetwas a light in thehandsofAllah two thousandyearsbeforeHecreatedAdam.ThatlightglorifiedHimandtheangelsglorifiedbyhisglorification.WhenAllahcreatedAdam,Hecastthatlightintohisloins.TheMessengerofAllahsaid,“AllahbroughtmedowntoearthintheloinsofAdam,placedmeintheloinsofNuhandthencastmeintotheloinsofIbrahim.AllahcontinuedtomovemefromnobleloinsandpurewombsuntilHebroughtmeoutofmyparents.Noneofthemwereeverjoinedtogetherinfornication.”Thefamouspoemofal-‘AbbasinpraiseoftheProphet,mayAllahblesshimandgranthimpeace,testifiestothesoundnessofthistradition.---1.Al-Bukhari.2.Al-Bayhaqiandat-Tirmidhi.3.At-Tirmidhisaidthatthishadithissound.MuslimalsohasitintheSahih.---

SECTION7

Hisstateregardingthenecessaryactionsofdailylife

Thethingsnecessaryfordailylifecanbeofthreekinds:1)Thereisthekindwhichisexcellentwhenitislittleinquantity.2)Thereisthekindwhichisexcellentwhenitislargeinquantity.3)Thereisthekindwhichvariesaccordingtothesituation.The sort of thing agreed to be more perfect and praiseworthy when it is little in quantity in anysituation,bothaccordingtocustomandtheShari‘a,consistsofsuchthingsasfoodanddrink.BoththeArabsandthemenofwisdomcontinuetopraisemakingdowithlittleofthemandcensurehavingtoomuchofthem,becauseindulginginalotoffoodanddrinkindicatesgreed,avarice,avidityandbeingdominatedbyappetite.ThatresultsinharminthisworldandtheNext.Itbringsaboutphysicalillnesses,coarsenessintheselfanddullnessinthebrain.Alittleofitindicatescontentmentandself-control.Restraintoftheappetiteproduceshealth,clearthoughtandasharpmind.The same applies to excess of sleep. It is an indication of feebleness and weakness, and lack ofintelligenceandastuteness.Thisproduces laziness, thehabitof failure, fritteringawayone’s life inwhatisnotuseful,hardnessofheartandtheneglectanddeathoftheheart.Theproofofthisiswell-known,observedandtransmittedinwhatpreviouscommunitiesandwisemenofthepasthavesaid,particularlyinthepoemsoftheArabsandtheirstories.Itisalsotobefoundinsoundhadithsandthetraditionsof theSalafand thosewhocameafter themwhichdonotneed tobequoted.Wewillnotmention them in fullhere,givingonlya summary, since theknowledge theycontain isquitewell-known.Regardingbothof theabove-mentionedthings, theProphetwasthemostabstemiousofmen,afactwhich can be gleaned from his well-known biography. He commanded and encouraged people to

makedowithlittleofthem,connectingthemtogether.Al-MiqdamibnMa‘dikaribsaidthattheMessengerofAllahsaid,“ThesonofAdamdoesnotfillanycontainerworse than his belly. Sufficient for the son ofAdamare somemorsels to keep his backstraight.If theremustbe[more], thenit isa thirdforhisfood,a thirdforhisdrinkandathirdforbreath,”1becausetheresultofalotoffoodanddrinkisalotofsleep.Sufyanath-Thawrisaid,“Byhavingonlyalittlefood,oneisabletostayawakeatnight.”OneoftheSalafsaid,“Donoteatalotsothatyoudrinkalotandthensleepalotandlosealot.”ItisrelatedthattheProphetsaid,“ThekindoffoodwhichIpreferisthatwithmanyhandsinit.”2‘A’isha said, “The Prophet, may Allah bless him and grant him peace, never filled his stomachcompletely.Whenhewaswithhisfamily,hedidnotaskthemforfoodnordesireit.Iftheyfedittohim,heate.Heacceptedwhatevertheyservedhimandhedrankwhatevertheygavehimtodrink.”ThisisnotcontradictedbythehadithofBarirawhentheProphetsaid,“Didn’tIseeapotwithmeatinit?”3ItispossiblethattheProphetaskedinthisinstancesinceherealisedthattheythoughtitwasnotlawfulfor himandhewanted tomake the sunna clear. Seeing that they did not offer him anyof it, eventhoughheknewthat theydidnotprefer themselves tohim,heascertainedwhetherwhathe thoughtwastrueandmadethematterclearforthembysaying,“Itissadaqaforherandagiftforus.”OneofLuqman’saphorismswas,“Myson,whentheintestinesarefull,reflectionsleeps,wisdomisdumbandthelimbsfalterinworship.”Sahnunsaid,“Knowledgeisnotfittingforsomeonewhoeatsuntilheisfull.”Inasoundhadith,theProphetsaid,“Asformyself,Idonoteatsittinginasettledposture.”4Sitting in a settled posture is sitting firmly settled or reclining in order to eat, for instance cross-legged or in some other such comfortable manner of sitting. Someone who sits in this mannerdemandsfoodandseeksa lotof it.WhentheProphetsatdowntoeat,hesatsquatting,assomeonereadytogetup.5Hesaid,“Iamaslave.IeatasaslaveeatsandIsitasaslavesits.”6Theimportofthishadithisnotmerelyrecliningonone’ssideassomepeoplesay.Itwas thesamewithhis sleep,mayAllahblesshimandgranthimpeace.Hesleptbut little.Soundtraditionstestifytothat.Furthermore,theProphetsaid,“Myeyessleep,butmyheartdoesnotsleep.”7Heusedtosleeponhisrightsideinordertobeabletosleepless(heavily)becausesleepingontheleftsideiseasierfortheheartandtheinternalorganssincetheyinclinetotheleftside.Sleepingontheleftsideleadstoadeep,longsleep.Whensomeonesleepsonhisrightside,theheartissuspendedandagitated,andthesleepertendstowakeupquicklyandisnotoverpoweredbydeepsleep.----1.At-Tirmidhi,an-Nasa’iandIbnHibban.2.RelatedbyallfromAnasandJabir.3.Muslimandal-Bukhari.ThepointofwhichwastoprovethelawfulnessofthemeatBarirawascooking.4.Al-Bukhari.

5.Muslim.6.Al-BazzarfromIbn‘Umarwithaweakisnad.7.Muslimandal-Bukhari---

SECTION8

Marriageandthingsconnectedwithit

The second category of necessities of daily life is praised and boasted ofwhen it is abundant andincludessuchthingsasmarriageandrank.ThenecessityformarriageisagreeduponintheShari‘aandincustom.Itisaproofofperfectionandsoundmasculinity. Ithasalwaysbeencustomary toboastofandpraisea lotof itand,as faras theShari‘aisconcerned,itisatransmittedsunna.Ibn‘Abbassaid,“Thebestofthiscommunityistheonewiththemostwives,”indicatingtheProphet.1TheProphetsaid,“Marryandprocreate.Iwanttoincreasecommunitiesbyyou.”2Heforbadecelibacy.This isbecausemarriagebringswith it restraintof theappetitesandloweringtheeyeas theProphetpointedout.He said, “Whoeverhas thecapacity shouldmarry. It lowers theeyesandprotectstheprivateparts.”3Forthisreasonscholarsdonotconsideritsomethingthatdetractsfromthevirtueofabstinence.Sahlat-Tustarisaid,“WomenwerelovedbytheMasteroftheMessengers,sohowcouldweabstainfromthem?”Ibn‘Uyaynasayssomethingtothesameeffect.Themostasceticof theCompanionshada lotofwivesandslave-girlsandhadmuchsexual intercoursewith them.More thanoneofthemdislikedtheideaofmeetingAllahunmarried.

Itmightbeasked,“HowcanitbethatmarriagehassomanyvirtueswhenAllahpraisedYahya,sonofZakariyya,forbeingchaste?HowcouldAllahpraisehimfornotdoingsomethingconsideredtobeavirtue?Furthermore,‘IsaibnMaryamremainedcelibate.If thingswereasyouclaim,wouldhenothavemarried?”Theansweristhis.ItisclearthatAllahdidpraiseYahyaforbeingchaste.Itwasnot,assomeonehassaid, thathewas timidorwithoutmasculinity.Astutecommentatorsandcritical scholars reject thisassertion, saying that itwould imply an imperfection and a fault and that is not fitting for one theprophets.Itmeansthathewasprotectedfromwrongactions,i.e.itwasasifhewerekeptfromthem.Somesaythathewaskeptfromallhisbodilyappetites,andsomesaythathedidnothaveanydesireforwomen.It isclear fromthis that the lackof theability tomarry isan imperfection.Virtue lies in its takingplace.Thereforetheabsenceofitcanonlybethroughtheexistenceofacountervirtue,eitherstrivingas in thecaseof ‘Isa,orbyhavingsufficiencyfromAllahasYahyadid,sincemarriagefrequentlydistractsfromAllahandbringsapersondownintothisworld.SomeoneabletomarryandcarryouttheobligationsincurredbymarriagewithoutbeingdistractedfromhisLordhasaloftydegree.SuchisthedegreeofourProphet,mayAllahblesshimandgrant

himpeace.HavingmanywivesdidnotdistracthimfromworshippinghisLord.Indeed,itincreasedhim inworship in that he protected hiswives, gave them their rights, earned for themandguidedthem.Heclearlystatedthatsuchthingswerenotpartoftheportionofhisearthlylifebutthattheyarepartoftheportionoftheearthlylifeofothers.Hesaid,“Hemademelove,inthisworldofyours,womenandscent,andthecoolnessofmyeye(i.e.mydelight)isintheprayer,”4andthenheindicatedthathislovewasforwomenandscentwhichareworldly thingsforotherpeoplewhereashisoccupationwith themwasnot forhisworldly life,butrather for the life of the Next World because of the otherworldly benefits of marriage alreadymentionedandhisdesiretocomeouttotheangelswearingscent.Scentalsoencouragesintercourse,assistsitandstimulatesit.Helovedthesetwoqualitiesforthesakeofothersandfortherestraintofhisappetite.His true love,particular tohim, lay inwitnessing theJabarutofhisLordand intimateconversationwithHim.Thatiswhyhemadeadistinctionbetweenthetwolovesandseparatedthetwoconditions,saying,“andthedelightofmyeyeisintheprayer.”Yahyaand‘Isawereonthesamelevelregardingthetrialofwomen.However,thereisanextravirtueinsatisfyingwomen’sneeds.TheProphetwasamongthosewhohavebeengiventheabilitytodosoandhewasgivenitinabundance.Thisiswhyhewasallowedagreaternumberofwivesthananyoneelse.It is related fromAnas, “TheProphet,mayAllah bless him and grant himpeace, used to visit hiswivesinonehourofthedayornight,andtherewereelevenofthem.”5Anassaid,“Weusedtosaythathehadbeengiventhepowerofthirtymen.”6SomethingsimilarwasrelatedfromAbuRafi‘.Tawussaid,“TheProphetwasgiventhepoweroffortymeninintercourse.”AsimilarstatementcamefromSafwanibnSulaym.Salama,thefemaleclientoftheProphet,said,“TheProphetwouldgoaroundinthenighttohisninewivesandthenpurifyhimselffromeachofthembeforegoingtothenext.Hesaid,‘Thisisbetterandpurer.’“7TheProphetSulaymansaid,8“Iwentaroundinthenighttoahundredorninety-ninewomen.”Sohehad that capacity aswell. Ibn ‘Abbas said, “Therewas the semenof ahundredmen in the loinsofSulayman, and he had three hundredwives and three hundred slave-girls.”An-Naqqash and othersrelatedthathehadsevenhundredwivesandthreehundredslavegirls.WhiletheProphetDa’udwasbeingasceticandeatingfromtheworkofhisownhands,hehadninety-ninewives and he completed the hundred bymarryingUriya’. Allahmentions that in HisMightyBookwhenHesays,“Thisbrotherofourshadninety-nineewes.”(38:23)InthehadithofAnas,theProphetsaid,“Ihavebeenpreferredoverpeopleinfourthings:generosity,courage,muchintercourseandgreatpower.”9Asforrank,itisnormallypraisedbyintelligentmen.Thereisesteemintheheartsaccordingtorank.WhenHedescribed‘Isa,Allahsaid,“HeisnobleinthisworldandtheNext.”(2:45)However, italsois thecauseofmuchmisfortuneandisharmfulforsomepeopleinrelationtotheNextWorld.That iswhypeoplehavecensured itandpraised itsopposite.TheShari‘a alsopraisesobscurityandcensuresexaltednessintheearth.TheProphet,mayAllahblesshimandgranthimpeace,possessedmodesty,positionintheheartsofmen and their esteem both before his prophethood, during the Jahiliyya, and after it. Then they

rejectedhim,injuredhim,injuredhisCompanionsandtriedtoharmhimsecretly.Butwheneverheencounteredthemfacetoface,theyshowedhimrespectandgavehimwhatheneeded.Thetraditionsaboutthisarewell-knownandwewillgivesomeofthem.AnyonewhohadnotseentheProphetbeforewouldbecomeperplexedandterrifiedwhenhesawhim.ThiswasrelatedaboutQayla.WhenshesawtheProphetshetrembledwithterror.Hesaid,“Poorgirl,youmustbecalm.”10InthehadithofAbuMas‘ud,ittellsofamanwhostoodbeforetheProphetandtrembled.Hesaidtohim,“Relax,Iamnotaking.”11AsforhisinestimableworthbyreasonofhisbeingaProphet,thehonourofhispositionbybeingaMessenger,hisexaltedrankbybeingchosenbyAllahandhishonourinthisworld,itisasgreatasitis possible to be. And in the Next World, he will be the master of the Children of Adam.1 Theimplicationtobedrawnfromthissectionformsthebasisofthisentirechapter.----1.Al-Bukhari.2. IbnMardawayh in his Tafsir from Ibn ‘Umar,marfu‘ with a weak isnad. At-Tabarani also hassomethingsimilarinal-Awsat.3.At-Tabarani,andMuslimandal-Bukhari.4.Al-Hakimandan-Nasa’i.5.Al-Bukhariandan-Nasa’i.6.An-Nasa’irelatedthat.Itisalsoinal-Bukhari.7.SoundhadithrelatedbyAbuDawud.8.Ibid.9.At-Tabarani.10.Inash-Shama’ilofat-TirmidhiandtheSunanofAbuDawud.IbnSa‘dtransmittedit.11.MursalhadithfromQaysinal-Bayhaqi.Al-Hakimhasitandsaysthatitissound.-----

SECTION9

Thingsconnectedtomoneyandgoods

The third category of necessities whose praiseworthiness and excellence vary according to thesituation,includesthingslikehavingalotofwealth.Generallysomeonewithwealthisesteemedbythecommonpeoplebecausetheybelievethathecangetwhatheneedswithitandhisgoalscanbeattainedbyit.Itisnotavirtueinitself.Whensomeonehasmoneyandspendsitonmeetinghisownneedsandtheneedsofthosewhocometohimwiththeintention of helping them, using it correctly, it brings him nobility, praise, excellence and a goodstationintheheartsofotherpeople.Itisavirtueforhimintheeyesofthepeopleofthisworld.

If he uses it in the paths of piety and spends it in thewayof charity, intendingAllah and theNextWorld,thenitisavirtueintheeyesofeveryoneineveryinstance.Whentheonewhohasitwithholdsitanddoesnotuseitproperlyandisavidtoamassit,then,evenifthereisalotofit,itisasifitdidnotexist.Itisanimperfectionintheonewhohasit.Itdoesnottakehimtosafegroundbutthrowshimintotheditchoftheviceofmiserlinessandmeanness.Praiseofwealthand itsvirtue,when it is consideredavirtue,doesnot lie in thewealth itself. It iselevatedthroughitsconnectiontosomethingelseanditsbeingusedintheproperway.Iftheonewhoamasseswealthdoesnotuseitproperly,heisnotreallywealthyandnotrichinthetruesenseoftheword.None of themen of intellect praise him.He is always poor and does not obtain any of hisobjectivessincehepossessesthewealthtorealisethembutdoesnothaverealcontroloverit.Heislikeatreasurerinchargeofsomeoneelse’spropertywhohasnopropertyhimself.Itisasifhehadnothing.Theonewhospendsitisreallyrichandwealthy.Hehasobtainedthebenefitsofmoney,evenifnoneofthewealthremainsinhispossession.ExaminethebiographyofourProphetandhischaracterindealingwithwealth.Youwillfindthathewasgiventhetreasuresoftheearthandthekeystothelands.Booty,whichhadnotbeenlawfulforanyprophetbeforehim,wasallowedtohim.Duringhislifetime,heconqueredtheHijaz,theYemenandalloftheArabianPeninsula,aswellastheareasborderingSyriaandIraq.Hewasbroughtafifthofthebootyaswellasthejizya-taxandzakat-taxofwhichearlierkingshadonlyobtainedafraction.Hewasgivengiftsbyseveralforeignkings.Hedidnotkeepanyofthisforhimselfnorwithholdasingledirhamofit.Hespentitallinitsproperchannels,enrichedotherswithitandstrengthenedtheMuslimsbyit.Hesaid,“Idonotfeeleasyifanygolddinarremainswithmeovernight,exceptforadinarwhichIhavesetasidetopayadebt.”2Sometimeshewasgivendinarsanddividedthemandperhapssixwouldbeleftover.Thenhewouldgivethemtosomeofhiswives.Hewouldnotsleepuntilhehaddividedthemout.Thenhewouldsay,“NowIcanrest.”Whenhedied,hisarmourwasinpawntofeedhisfamily.Asfarashismaintenance,clothesanddwellingwereconcerned,hewascontentwiththedemandsofnecessity and abstained from anythingmore than that.He used towearwhatever he had available.Generally,hewouldwearacloak,acoarsegarment,ora thickoutergarment.Hewoulddistributeoutergarmentsmadeofbrocadeandembroideredwithgoldtothosewhowerethereandsendthemtopeoplewhowerenotthere.Thatisbecause,withthepeopleofAllah,prideindressandadornmentisnotoneofthequalitiesofnobilityandhonour.Itisoneofthequalitiesofwomen.The garments which aremost praised are those which are clean and ofmedium quality.Wearingclothesof this kinddoesnot detract frommanliness anddoesnot lead to aggrandisement inotherpeople’s eyes. The Shari‘a censures that. The most frequent cause of boasting for people is thevauntingofmanyclothesandmuchwealth.Thesameappliestoprideinasumptuousdwellingplace,aspacioushouseorhavingalotofgoods,servantsandanimals.Anyonewhohassomelandandharvestsitandthengivestheproduceawayoutofasceticismanddisattachmentobtains thevirtueofhispropertyandhas the right toboastof thisquality,ifboastingcanindeedeverbesaidtobeavirtue.Thereisfirmpraiseforturningawayfromwealth,makingdowithlittlewhenitisnolongerthereandspendingitproperly.

----1.Asinthehadithinal-Bukhari.2.Muslimandal-Bukhari.----

SECTION10

Praiseworthyqualities

Therearesomepraiseworthyqualitiesandnobleadabwhichareacquired.Allthemenofintelligenceagree that the one who has them is virtuous and someone who has even one of them is highlyesteemed.TheShari‘apraisesthemall,commandstothemandpromisesperpetualhappinesstothosewhohavethem.Someofthemaredescribedasbeingpartofprophethood.Asawhole,theyarecalledgoodcharacter.Goodcharacterconsistsofbalanceinthefacultiesandthequalitiesof theself,andfollowingmoderationratherthanincliningtowardsextremes.OurProphetwascompletelyperfectinallofthemandcompletelybalancedsothatAllahpraiseshimforthat,saying,“Indeedyouaretrulyvastincharacter.”(68:4)‘A’isha said, “His character was the Qur ’an. He was pleased by what it finds pleasing and angryaccordingtowhatitfindshateful.”1Hesaid,“Iwassenttoperfectnoblecharacter.”2Anas said, “TheMessenger,mayAllah bless him and grant him peace, was the best of people incharacter.”3‘AliibnAbiTalibsaidsomethingsimilar.In theProphet’scase,according to thepeopleofknowledge, thesequalitieswerepossessedbyhimfromthetimehewascreated,fromthebeginningofhisnaturalconstitution.Hedidnotacquirethemor learn them througheducation.He received thembydivinegenerosityand the specialgiftofhisLord.That is how it was with all the prophets. Reading their life stories from the time that they werechildrenuntilthetimetheyweresentasprophetsmakesonerealisethis,asisevidentinthecasesof‘Isa,Musa,Yahya,Sulaymanandothers.Theywerenaturallydisposedtothesequalitiesandtheyweregivenknowledgeandwisdomwhentheywerecreated.Allahsays,“Wegavehimjudgementwhilestillachild.”(19:12)Thecommentators say thatAllahgaveYahyaknowledgeof theBookofAllahwhilehewasstill achild.Ma‘marsaidthathewasonlytwoorthreeyearsold.4Thechildrenaskedhim,“Whydon’tyouplaywithus?”Hereplied,“WasIcreatedforplayinggames?”Allahsays:“ConfirmingawordfromAllah.”(3:39)Yahyaconfirmed‘Isawhenhewasthreeyearsold.HetestifiedthathewasthewordofAllahandHisspirit. It is said thatheconfirmedhimwhenhewas inhismother ’swomb.Yahya’smother said toMaryam,“Ifeelwhatisinmywombbowingtowhatisinyourwombtogreethim.”Allahquoteswhat‘Isasaidtohismotherwhenhewasborn,saying:“Avoicecalledouttoherfromunderher,‘Donotgrieve!’“(19:24)

Somesaythattheonewhocalledoutwas‘Isa.HiswordswhenhewasinthecradlearequotedintheQur ’an:“IamtheslaveofAllah.HehasgivenmetheBookandHemademeaprophet.”(19:30)Allah says: “We gave Sulayman understanding of it. We gave each of them judgement andknowledge.”(21:79)ThejudgementofSulaymanwhenhewasachildismentioned-inthecaseofthewomanabouttobestoned and in the story about the child, in which Da’ud followed his judgement. At-Tabari says,‘Whenhewasgiventhekingdom,hewastwelveyearsold.’ThestoryofMusagrabbingPharaoh’sbeardwhenhewasachildissimilar.The commentators say that thewords ofAllah, “We gave Ibrahim right guidance before,” (21:51)havethemeaning,“Weguidedhimwhenhewasyoung.”Mujahidandotherssaidthis.Ibn‘Ata’said,“HechosehimbeforeHecreatedhim.”Someoneelsesaid,“WhenIbrahimwasborn,AllahsentanangeltohimwithacommandfromAllahtorecogniseHimwithhisheartandtorememberHimwithhistongue.Hereplied,‘Ihavedoneit.’Hedidnotsay,‘Iwilldoit.’Thatwashisrightguidance.”ItissaidthatwhenIbrahimwasthrownintothefireandtested,hewassixteenyearsold.WhenIshaqwastestedbythesacrifice,hewassevenyearsold.WhenIbrahimsoughtaproofinthestar,themoonandthesun,hewasfifteenmonthsold.ItissaidthatAllahgaverevelationtoYusufwhenhewasachildatthetimehisbrothersthrewhiminthewell.Allahsays,‘Werevealedtohimtotellhimaboutwhattheyweredoing.”(12:15)TherearemoretraditionsliketheseabouttheProphets.AminabintWahb5said thatwhen theProphetMuhammadwasborn,hespreadhishandsout to theearthandliftedhisheadtoheaven.6Hesaidabouthimself,mayAllahblesshimandgranthimpeace,“AsIwasgrowingup,idolsweremadeloathsometomeandpoetrywasmadeloathsometome.IwasnottemptedbyanythingdoneintheJahiliyyaexceptontwooccasions.AllahprotectedmefromthemandIdidnotrepeatthat.”7TheProphetshadcompletemasteryoftheaffairandthebreezesofAllahwaftedoverthemoneaftertheotherandthelightofgnosesshoneintheirheartsuntil theyreachedthegoal.TheyreachedthegoalbecauseAllahchosethemtobeprophetsandtoobtainthenoblequalitieswithouteducationordiscipline. Allah says: “When he came of age, and was straight, We gave him judgement andknowledge.”(28:14)Wefindthatotherpeoplehavebeenformedwithsomeofthesequalitiesbutnotallofthem.ApersonisbornwithsomeofthemanditismadeeasyforhimtocompletethemwithAllah’sfavour.WecanseethisbythefactthatHecreatessomechildrenwithexcellentmanners,cleverness,truthfulnessorgenerosityandsomewiththeoppositeofthat.Then by acquisition people can completewhat is lacking. It is by discipline and striving that theyacquirewhat they lack andbalancewhat is in disequilibrium.Peoplediffer according to these twostates. Everyone is eased to that for which he has been created. This is why the Salaf had somedisagreementaboutwhetherqualitiesofcharacterareinnateoracquired.At-TabarirelatedthatoneoftheSalafsaid,“GoodcharacterisinnateandanaturalinstinctintheservantofAllah.”Herelatedthisfrom‘AbdullahibnMas‘udandal-Hasanal-Basri.Wehavefoundittobesound.Sa‘d ibn Abi Waqqas related that the Prophet said, “The believer may naturally have everyimperfectionofcharacterexceptfortreacheryandlying.”1

‘Umar ibn al-Khattab said, “Boldness and cowardice are natural qualities which Allah placeswhereverHewill.”Thesepraiseworthyqualitiesandbeautifulnobleattributesarenumerous,butwewillmention theirfundamentals and indicate themall.Wewill verify and establish,Allahwilling, that he,mayAllahblesshimandgranthimpeace,hadallofthem.----1.Al-Bayhaqi.2. IbnHanbalandal-Bazzar.Malikhas it in theMuwatta’ inasomewhatdifferent formasdoesal-Baghawi.3.Muslimandal-Bukhari.4.AccordingtowhatisrelatedbyIbnHanbalinZuhd,IbnAbiHatiminhisTafsir,ad-Daylamiandal-Hakim.5.TheProphet’smother.6.Ibnal-Jawziinal-Wafa’fromAbu’l-Husayn.Mursalhadith.7.Abu’n-Nu‘ayminad-Dala’il.---

SECTION11

Hisintellect

Theintellectistherootofallthebranchesofknowledge,thefountainheadandnucleusfromwhichknowledgeandgnosisspringforth.Fromitcomeskeenunderstanding,clearperception,accuracyofobservation, sound opinion, knowing what is best for the self, striving against appetite, judiciouspolicyandmanagementandtheacquisitionofvirtuesandavoidanceofvices.WehavealreadyindicatedthepositionoftheProphetinrespectofthisandhisattainmentinrespectoftheintellectandinplumbingdepthsofknowledgewhichnomortalbuthimhasreached.Themajestyofhis statecomes from thisand isoneof itsmanifestationswhichcanbeverifiedbyanyonewhostudiesthedevelopmentofhisstates,thecourseofhislife,thewisdomofhishadith,hisknowledgeofwhatwasintheTorah,theInjil,therevealedbooks,thewisdomofthesagesandthehistoryofpastnationsand theirbattles,makingmetaphors,managingpeople,establishing the lawsof theShari‘a,layingthefoundationofhisincomparableadabandpraiseworthyhabits.It is clearly visible in everybranchof knowledgewherepeople usehiswords as amodel andhisexamplesasaproof-indreaminterpretation,medicine,sharesofinheritance,lineage,andothersuchthingsaswewillmakeclearwhendiscussinghismiracles,Allahwilling.Thiswasallwithoutanyteaching or instruction or reading earlier scriptures or sitting with their scholars. He was anunletteredprophetwhodidnotknowanyofthesethingsuntilAllahexpandedhisbreast,clarifiedhisaffair,taughthimandmadehimrecitetheQur ’an.Allthiscanbeascertainedwithouteventheleastdoubtbyreadingandinvestigatingwhathewaslikeandbyexaminingthedecisiveproofsofhisprophethood.Wewillnotmakethistoolongbygiving

storiesandindividualcasesindetailsinceitwouldbeimpossibletoenumeratethemintotalorcoverthemcompletely.Commensurate with his intellect was his acknowledgement of what Allah had taught him andacquaintedhimwithregardingtheknowledgeofwhatwastocomeandwhathadpassed,andofthewondersofHispowerandtheimmensityofHisMalakut.Allahsays:“Hetaughtyouwhatyoudidnotknowbefore.Allah’sfavourtoyouisindeedimmense”(4:113)Intellects are bewildered in their attempt to assess the overflowing favour of Allah. Tongues arerenderedspeechless,lackinganydescriptionthatcouldpossiblyreachit,letaloneencompassit.---1.Ibn‘Adi,asoundhadithrelatedbyIbnHanbal.----

SECTION12

Hisforbearance,long-sufferingandpardon

Forbearance,long-suffering,pardoninginspiteofhavingthepowertopunishandpatientendurancein affliction are distinct from each other. Forbearance (hilm) is a state of dignified bearing andconstancydespiteprovocation.Long-suffering(ihtimal)isself-restraintandresignationinthefaceofpains and injuries. Patience (sabr) is similar to it, but its meaning is slightly different. As forpardoning(‘afw),itisrefusingtoholdsomethingagainstsomeoneelse.AllofthesequalitiesarepartoftheadabwithwhichAllahendowedHisProphet.Allahsays:“Makeallowances for people, command what is right, and turn away from the ignorant.” (7:199) It isrelated1thatwhenthiswasrevealedtotheProphet,heaskedJibriltointerpretitforhim.Jibriltoldhim,“WaituntilIasktheOnewhoKnows.”Heleftandcamebacktohimandsaid,“OMuhammad,Allahcommandsyoutouniteyourselfwiththosewhocutyouoffandtogivetothosewhorefusetogivetoyouandtopardonthosewhoareunjusttoyou.”Allahtoldhim:“Besteadfastinthefaceofallthathappenstoyou.”(31:17)and“SobesteadfastastheMessengers with firm resolve were also steadfast,” (46:35) and “They should rather pardon andoverlook.”(24:22)Hesays:“Butifsomeoneissteadfastandforgives,thatisthemostresolutecoursetofollow..”(42:43)Theresultsofhis forbearanceand long-sufferingarequiteevident.Everymanwithforbearance isknowntohaveoccasionallapses.TheProphet,however,wasonlyincreasedinsteadfastnesswhentheinjury to him was great, and was only increased in forbearance when faced with an excess ofimportunatepeople.‘A’ishasaid,“TheMessengerofAllah,mayAllahblesshimandgranthimpeace,wasnotgivenachoice between twomatters but that he chose the easier of the two as long as itwas not awrongaction.Ifitwasawrongaction,hewasthefurthestofpeoplefromit.TheMessengerofAllahdidnottake revenge for himself unless the honour (hurma) of Allah was violated. Then he would takerevengeforthesakeofAllah.”2

It is related thatwhen theProphethadhis toothbrokenandhis facecuton thedayof theBattleofUhud,itwaspracticallyunbearableforhisCompanions.Theysaid,“Ifonlyyouwouldinvokeacurseagainstthem.”Hereplied,“Iwasnotsenttocurse,butIwassentasasummonerandasamercy.OAllah,guidemypeoplefortheydonotknow.”Itisrelatedthat‘Umarsaidtohim,“Mymotherandfatherbeyourransom,OMessengerofAllah!Nuh invoked a curse against his people when he said, ‘My Lord, do not leave even one of therejectorsupontheearth.’(71:26)Hadyouinvokedacurselikethatagainstus,wewouldhavebeendestroyedtothelastman.Yourbackhasbeentroddenon,yourfacehasbeenbloodiedandyourtoothhas been broken, and yet you have refused to utter anything but good. You have said, ‘O Allah,forgivemypeoplefortheydonotknow.’“Lookattheperfectionofbounteousness,degreeofvirtue(ihsan),excellentcharacter,generosityandextremepatienceandforbearanceexemplifiedbythisstatement.TheProphetdidnotrestricthimselfto silence regarding them,butpardoned them,wascompassionate to them,merciful towards them,supplicated and interceded for them. He said, ‘Forgive’ or ‘Guide’, then apologised for theirignoranceandsaid,‘Theydonotknow.’Whenaman3 said to theProphet, “Act fairly.This is a divisionbywhich the faceofAllah is notdesired,” the Prophet did not go further than making it clear to him how ignorant he was,admonishingandremindinghimofwhathehadsaidtohim.Hesaid,“Confoundyou!Whowillbefair if I am not fair? I would fail and be lost if I did not act fairly.”4 He restrained one of hisCompanionswhowantedtokillhim.Ghawrathibnal-Harith,whilstheandsomeotherpeopleweretalkingabouttheraidofDhatar-Riqa’,undertook to assassinate the Messenger of Allah. He found him sitting alone under a tree. TheMessengerofAllahdidnotstophimuntilhewasstandingoverhimwithanunsheathedswordinhishand.Hesaid,“Whowillprotectyoufromme?”TheProphetreplied,“Allah.”TheswordfellfromhishandandtheProphetgrabbeditandsaid,“Whowillprotectyoufromme?”Hesaid,“Punishinthebestmanner,”sohelefthimandpardonedhim.Hecametohispeopleandsaid,“Ihavecometoyoufromthebestofpeople.”7OneofthemajorreportsabouthispardoningwashispardoningtheJewesswhohadpoisonedhimwiththesheepaftershehadconfessedtothepoisoning.6HedidnotpunishLabid ibnal-A‘zamwhenheusedmagic againsthimalthoughhewas informedaboutitanditwasrevealedtohimwithanexplanationofwhathadhappened.Hedidnotevenchidehim,letalonepunishhim.Nordidhepunish‘AbdullahibnUbayyandotherhypocritesinspiteoftheseriousnessofwhat theyhaddoneand said abouthim.On the contrary, he said to thepersonwhoindicated that one of them should be killed, “No, let it not be said that Muhammad kills hiscompanions.”3Anassaid,“IwaswiththeProphet,mayAllahblesshimandgranthimpeace,whenhewaswearingathickcloak.Abedouinpulledhimsoviolentlybyhiscloakthattheedgeofthecloakmadeamarkonthesideofhisneck.Thenhesaid, ‘Muhammad!Letme loadup these twocamelsofminewith thepropertyofAllahthatyouhaveinyourpossession!Youwillnotletmeloadupfromyourpropertyoryourfather ’sproperty.’TheProphetwassilentandthenhesaid,‘ThepropertyisthepropertyofAllahandIamHisslave.’Thenhesaid,‘ShallItaketakeretaliationfromyou,bedouin,forwhatyouhavedone tome?’Hereplied, ‘No.’TheProphetasked, ‘Whynot?’Thebedouinreplied, ‘Becauseyoudonotpaybackabadactionwithabadaction.’TheProphetlaughedandorderedthatonecamel

beloadedupwithbarleyandtheothercamelwithdates.”8‘A’ishasaid,“IneverthesawtheMessengerofAllah,mayAllahblesshimandgranthimpeace,evertakerevengeforaninjusticedonetohimaslongasitwasnotregardingoneoftheordersofAllahwhichmustberespected.HeneverstruckanyonewithhishandatallexceptwhendoingjihadinthewayofAllah.Heneverhitaservantorawoman.”9Amanwasbroughttohimandhewastold,“Thismanwantedtokillyou.”TheProphetsaid,“Havenofear!Havenofear!Eventhoughyouwantedtodothat,youwouldnothavebeengivenpoweroverme.”10Before hewas aMuslim,Zayd ibnSa‘na came to himdemanding that he repay a debt to him.Hepulled his garment from his shoulder, seized hold of him and behaved coarsely to the Prophet,saying,“Banu‘Abdu’l-Muttalib,youareprocrastinating.”‘UmarchasedhimoffandspokeharshlytohimwhiletheProphetmerelysmiled.TheMessengerofAllahsaid,“‘Umar,heandIneedsomethingelsefromyou.Commandmetorepaywellandcommandhimtoaskforhisdebtwell.”Thenhesaid,“Istillowehimthree.”‘Umarcommandedthathebepaidandheaddedtwentysa‘moresincehehadalarmedhim.That,according toZayd’sexplanation,was thereasonforhimbecomingMuslim.Hesaid, “There were only two remaining signs of prophethood which I had not yet recognised inMuhammad or noticed: forbearance overcoming quick-temperedness and extreme ignorance onlyincreasinghiminforbearance.ItestedhimfortheseandIfoundhimasdescribed.”11Thehadithsabouthisforbearance,patience,andpardoninspiteofhavingpower topunishare toomany to present. Those we have mentioned should be sufficient. They can be found in the Sahihcollectionsandother reliablebooks transmittedbymanypathsof transmission.Theydealwithhispatience in the face of Quraysh’s harshness and the injury done to him in the Jahiliyya and hisenduranceofgreathardshipsatthehandsofQurayshuntilAllahlethimconquerthemandgavehimpoweroverthem.Theydidnotdoubtthattheywouldbewipedoutandtheirwealthymenkilled,buthekeptonpardoningandoverlooking.Hesaid,“WhatdoyousayIhavedonetoyou?”Theyreplied,“Good-agenerousbrotherandagenerousnephew.”Hesaid,“IsayasmybrotherYusufsaid,‘Noreproachwillbeuponyou.’(12:92)Go,youarefree.”Anas said, “Eight men from Tan‘im came to the Dawn Prayer with the intention of killing theMessengerofAllah,mayAllahblesshimandgranthimpeace.TheywereseizedandtheMessengerof Allah set them free. Allah revealed, ‘He is the one who restrained their hands from you.’ “(48:24)12WhenAbuSufyanwasbroughttohimafterhehadbroughttheConfederatesagainsthim,killedhisuncle and Companions, and made a punitive example of them, the Prophet forgave him and wasgentletohim.Hesaid,“Confoundyou,AbuSufyan!Isn’tithightimethatyouknewthatthereisnogodbutAllah?”Hesaid,“Myfatherandmotherbeyourransom!Howforbearingandgenerousyouare,maintainingtiesofkinship!”13TheMessengerofAllahwas theslowestpersontoangerandtheeasiest toplease,mayAllahblesshimandgranthimpeace.-----1.InthetafsirofIbnJarirandIbnAbiHatimandelsewhere.2.InMuslimandal-Bukhari,andAbuDawud.

3. A hypocrite called Dhu’l-Huwaysira, later killed as a Kharijite. The incident referred to is thedistributionofbootyfollowingtheBattleofHunayn.4.InMuslimfromJabir,alsoinal-Bukhariandal-Bayhaqi.5.Muslimandal-Bukhari.6.Ibid.7.Ibid.8.Ibid.9.Ibid.10.Ibnat-TabaraniandAhmadibnHanbalwithasoundisnad.11.Al-Bayhaqi,IbnHibban,at-TabaraniandAbuNu‘aym.Itsisnadissound.12.HadithinMuslim,AbuDawud,at-Tirmidhiandan-Nasa’i.13.At-Tabaraniandal-Bayhaqi.-----

SECTION13

Hisgenerosityandliberality

Asforgenerosity,benevolence,magnanimityandliberality,theytoohavedifferentmeanings.Somepeopledividethemintodifferentbranches.Theysaythatbenevolence(karam)istospendcheerfullyinwhatisimportantanduseful.Theyalsocallitcourageandtheoppositeofbaseness.Liberalityistoforgowhatoneisowedbyotherscheerfully.Itistheoppositeofill-nature.Magnanimityistospendeasilyandtoavoidtheacquisitionofwhatisnotpraised.Itistheoppositeoftightfistedness.TheProphethadnoequal in thesenoblequalitiesandnooneexceededhiminthem.Allwhoknewhimwoulddescribehimso.Ibnal-MunkadirheardJabir ibn‘Abdullahsay,“TheMessengerofAllah,mayAllahblesshimandgranthimpeace,wasnotaskedforanythingtowhichhesaid,‘No.’“1AnasandSahlibnSa‘dmadesimilarreports.Ibn‘Abbassaid,“TheProphet,mayAllahblesshimandgranthimpeace,wasthemostgenerousofpeopleingivinggiftsandmostgenerousofallinthemonthofRamadan.WhenhemetwithJibril,hewasmoregenerousthaneventhewindwhichissentforth.”2Anassaid,“Amanaskedhimforsomethingandhegavehimall thesheepbetweentwomountains.Themanreturnedtohispeopleandsaid,‘BecomeMuslim.Muhammadgivesthegiftofamanwhodoesnotfearpoverty.’“3Hegaveahundredcamelstomorethanoneperson.HegaveSafwanahundred,thenahundred,andthenahundred.Thishadbeenhischaractersincebeforehewasentrustedwiththemessage.WaraqaibnNawfaltoldhim,“Youbearallandattaintowhatothersaredenied.”4HereturnedthecaptivesofHawazimwhonumberedsixthousand.Hegaveal-‘Abbassomuchgoldthathecouldnotcarryit.90,000dirhamswerebroughttohimandheplacedthemonamatandthen

gotupanddistributedthem.Hedidnotturnawayanyonewhoaskeduntilhehadgiventhemallaway.A man came and asked him for something. The Prophet said, “I do not have anything, but buysomethingonmyaccountandwhenIgetsomemoney,Iwillpayforit.”‘Umarsaidtohim,“Allahhasnotobligedyoutodowhatyouarenotable todo!”TheProphetdisliked that,soamanof theAnsarsaid,“MessengerofAllah!SpendanddonofeardiminutionfromtheMasteroftheThrone!”TheProphetsmiledandthepleasurecouldbeseeninhisface.Hesaid,“Iamcommandedtothis.”5ItismentionedthatMu‘awwidhibn‘Afra’said,“IbroughttheProphet,mayAllahblesshimandgranthimpeace,aplateoffreshdatesandcucumber,andhegavemeahandfulofjewelryandgold.”Anas said, “TheMessenger of Allah,mayAllah bless him and grant him peace, did not store upanythingforthenextday.”Therearemanysuchreportsabouthisgenerosityandliberality.AbuHurayrasaidthatamancametotheProphet,mayAllahblesshimandgranthimpeace,toaskhimaboutacertain thing.TheMessengerofAllah,mayAllahblesshimandgranthimpeace,hadborrowedhalfawasqfromhimandthemanhadcometocollectit.TheProphetgavehimawasq.Hesaid,“Halfofitisrepaymentandhalfisagift.”6---1.Al-Bukhari.2.Muslimandal-Bukhari.3.Muslim.4.Al-BukhariandMuslim.5.At-Tirmidhirelatedthis.6.Itisnotknownwhorelatedthis.----

SECTION14

Hiscourageandbravery

As for courage and bravery, courage is the virtuewhich consists of the force of angerwhen it ismade to obey the intellect. Bravery is the valour of the selfwhen it is sent out to its deathwherebraveryratherthanfearispraiseworthy.ItwasfarfromunknownfortheProphettobefoundindangeroussituations.Hewentmorethanonceinto difficult places from which the valiant and heroic fled. He was firm and did not leave. Headvancedanddidnotretreatorwaver.Thereisnotasinglecourageouspersonwhohasnotfledorturnedatsomepoint-exceptforhim.AbuIshaqal-Hamdanisaidthatamanaskedal-Bara’,“DidyoudeserttheMessengerofAllahintheBattleofHunayn?”Al-Bara’said,“ButtheMessengerofAllahdidnotflee.”Thenheadded,“Isawhimonhiswhitemule.AbuSufyanwasholdingitsreins.TheProphetwassaying,‘IamtheProphetanditisnolie.’“Anotheraddedthathesaid,“IamIbn‘Abdu’l-Muttalib.”Itissaidthatithasnotbeen

relatedthattherewasanyonefiercerthanhimonthatday.Someoneelsesaid,“TheProphetgotdownfromhismule.”Muslimmentionedthatal-‘Abbassaid,“WhentheMuslimsandtheunbelieversmetand theMuslims turned to retreat, theMessenger of Allah began to gallop his mule towards theunbelieverswhileIwasholdingontotherein.Iwasholdingthemuleback,notwantingittorush.AbuSufyanwasbesidehissaddle.Thenhecalledout,‘OMuslims!’“It issaid thatwhentheMessengerofAllahwasangry-andhewasonlyangryforAllah-nothingcouldwithstandhisanger.Ibn ‘Umar said, “I never saw anyone more courageous, intrepid, generous or pleasing than theMessengerofAllah.”1‘Alisaid,“Whenthesituationwashot,fearintenseandthefightingfierce,wewereconcernedfortheMessengerofAllah,mayAllahblesshimandgranthimpeace.Nonewasclosertotheenemythanhe.IsawhimontheDayofBadrwhenwewerekeepingclosetohimandhewastheclosestonetotheenemy.Hewasthebravestpersononthatday.”2It is said that the bravemanwas the onewho stayed near the Prophetwhen the enemy drew near,simplybyvirtueofthefactthathewasneartheProphet[whowasinaforwardposition].Anas said, “The Prophet,mayAllah bless him and grant him peace,was themost excellent,mostgenerousandbravestofpeople.”3Onenight,thepeopleofMakkawerealarmedandpeoplemadeforthesourceofthedisturbance.TheMessengerofAllahmetthemonhiswaybackforhehadgottothesourceofthenoisebeforethem.HetoldthemthatahorseofAbuTalhahadgotloose.Hisswordwashangingfromhisneck.Hesaid,“Donotbealarmed.”‘ImranibnHusaynsaid,“TheMessengerofAllahdidnotmeetaregimentwithoutbeingthefirsttostrike.”Ubayy ibnKhalaf caught sight of theProphet in theBattle ofUhud andUbayyhadbeen shouting,“Where is Muhammad? May I not survive if he survives!” Previously when Ubayy had beenransomedontheDayofBadr,hehadsaid,“IhaveahorsewhichIfeedseveralmeasuresofwheateveryday.IwillkillyouifIamridinghim.”TheProphettoldhim,“IwillkillyouifAllahwills.”Sowhen he saw the Prophet on theDay of Uhud, Ubayy urged his horse on after him. Some of theMuslimmenblockedhisway.TheProphetsaid,“Leavehimalone.”Hetookaspearfromal-HarithibnSimmaandshookitinsuchawaythatallthemenflewawayfromhimasthefliesflyoffthebackofacamelwhenitshakesitself.ThentheProphet,mayAllahblesshimandgranthimpeace,turnedtofacehimandpiercedhimin thenecksothatheswayedandfell fromhishorse.Peoplesaid,“He’sbroken a rib.”He returned toQuraysh and said, “Muhammad has killedme.”They said, “There’snothingwrongwithyou!”Hesaid,“AnyonewouldhavebeenkilledbywhatIhavereceived.Didhenotsay,‘Iwillkillyou.’ByAllah!Ifhehadspatonme,itwouldhavekilledme.”HediedatSarifonthereturnjourneytoMakka.4---1.Ad-Darimi.2.IbnHanbal,an-Nasa’i,at-Tabaraniandal-Bayhaqi.Muslimhaspartofit.3.Muslimandal-Bukhari.4.IbnSa‘d,al-Bayhaqiand‘Abdu’r-Razzaq.Al-Waqidihasitaswell.

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SECTION15

Modestyandloweringtheglance

Asformodestyandloweringtheglance,modestyisafinequalitywhichmakesamanturnhisfaceawaywhensomethinghedislikeshappensorwhen it is something thatwouldhavebeenbetter leftundone. Lowering the eye is to restrain the glance from what human beings naturally finddisagreeable.TheProphetwasofallpeoplethemostmodestandthemostassiduousinrestraininghiseyesfromlookingatpeople’sprivateparts.Allahsays:“DoingthatcausesannoyancetotheProphetthoughheistooreticenttotellyouso.”(33:53)AbuSa‘idal-Khudrisaid,“TheMessengerofAllahwasmoremodestthanasecludedvirgin.Whenhedislikedsomething,werecogniseditinhisface.”1TheProphetwasextremelysensitiveinhischaracter.Hedidnotsayanythingtoapersonwhichthatperson would dislike out of his modesty and generosity. ‘A’isha said, “When the Prophet heardsomethingwhichhedisliked about anyone, hewouldnot say, ‘What doyou think about so-and-sodoingorsayingthis?’Hewouldsay,‘Whatdoyouthinkaboutapeoplewhodoorsaythis?’sohecouldforbiditwithoutactuallynamingtheonewhohaddoneit.”2AnasrelatedthatamancametotheProphetwithatraceofsaffrononhim.TheProphetdidnotsayanythingsinceheneverconfrontedanyonewithsomethingtheywoulddislike.Whenheleft,hesaid,“Couldyoutellhimtowashitoff?”Itisalsorelatedthathesaid,“Tellhimtoremoveit.”3‘A’ishasaidintheSahih,“TheProphet,mayAllahblesshimandgranthimpeace,wasnotlewdnordidheusebadlanguage.Hedidnotshoutinthemarketplaceandhedidnotpaybackevilwithevil.Heforgaveandoverlooked.”Something similar ismentionedasbeing in theTorah in a transmissionfromIbnSalamand‘Abdullahibnal-‘Abbas.Part of hismodestywas that hewould not stare into anyone’s face and hewould use a kunya forsomeonewhopressedhimimportunatelyregardingsomethinghedisliked.‘A’ishasaid,“InevereversawtheprivatepartsoftheMessengerofAllah,mayAllahblesshimandgranthimpeace”4---1.AbuDawud.2.Muslimandal-Bukhari,at-TirmidhiandIbnMajah.3.AbuDawud.4.At-Tirmidhi.

SECTION16

Goodcompanionship,goodmanners,andgoodnature

Hisgoodcompanionship,goodmannersandcheerfulnesswithall typesofpeople, isdemonstratedbymanysoundreports.When‘Alidescribedhim,hesaid,“Hewasthemostgenerousofpeople,themosttruthful,themostnaturallylenientandthemostgenerouswithhiscompany.”1Qays ibnSa‘d said, “TheMessengerofAllahvisitedus.Whenhewanted to leave,my fatherSa‘dbroughthimadonkeywithasaddle-cloth.TheMessengerofAllah,mayAllahblesshimandgranthimpeace,mounted.ThenSa‘dsaid,‘Qays,accompanytheMessengerofAllah.’TheMessengerofAllahtoldmetogetonwithhim.Irefused.Hesaid,‘Eithergetupwithmeorgo.’SoIleft.”Anothervarianthas,“Rideinfrontofme-theownerismoreentitledtobeinthefront.”2TheMessengerofAllahusedtobringpeopleclose.Hedidnotdrivethemaway.Hehonouredthoseofhighrankamonganygroupofpeopleandappointedthemovertheirfellows.Hewascautiousandcareful about people without abandoning his cheerfulness or good character with them. He paidproperattentiontohisCompanionsandgaveeachofthoseinhiscompanyhisdue.Theonewhowasinhiscompanythoughtthatnoonehadbeenshownmorehonourthanhim.Hewaspatientwithanyonewhosatwithhimorcamenearhimwantingsomething,sothatitwasthatpersonwouldbethefirsttoleave.Whenanyoneaskedhimforsomething,hewouldeithergiveittohimorsaysomethingkindtohim.Hisgoodcharacterandgoodnatureembracedeveryonesothatheseemedlikeafathertothem.Theywereequalinrespectofwhattheywereapportionedbyhim.IbnAbiHaladescribedhimsaying,“Hewasalwaysjoyfulwithaneasydisposition.Hewasgentle,neithergruffnor rudenorclamorousnorobscenenorcarpingnorexcessivelycomplimentary.Heleftfoodwhichhedidnotwantwithoutcomplainingaboutit.”3Allahsays:“ItisamercyfromAllahthatyouweregentlewiththem.Ifyouhadbeenroughorhardofheart,theywouldhavescatteredfromaroundyou.”(3:159)Allahsays:“Repelthebadwithwhatisbetterand,ifthereisenmitybetweenyouandsomeoneelse,hewillbelikeabosomfriend.”(41:34)Hewouldreplytotheonewhoinvitedhimandacceptedagiftevenifitwasonlyasheep’strotter,andhewouldrewarditequally.Anassaid,“IservedtheMessengerofAllah,mayAllahblesshimandgranthimpeacefortenyearsandhenever said ‘Uff!’ tome.Hedidnot sayaboutanything Ihaddone, ‘Whydidyoudo it?’oraboutanythingIhadnotdone,‘Whydidn’tyoudoit?’“4‘A’ishasaid,“TherewasnoonewithabettercharacterthantheMessengerofAllah,mayAllahblesshimandgranthimpeace.Whenever anyofhisCompanionsor thepeopleofhishouseholdcalledhim,hewouldreply,‘Atyourservice!’“5Jabiribn‘Abdullahsaid,“TheMessengerofAllah,mayAllahblesshimandgranthimpeace,neverkepthimselfapartfrommefromthetimeIbecameaMuslimandwheneverhesawme,hesmiled.”6HeusedtojokewithhisCompanionsandmixwiththemandconversewiththemandplaywiththeirchildren.He let themsit inhis roomandheanswered the invitationof the freeman, the slave, theslavegirl and the very poor.He visited the sick in the furthest part of the city and he accepted theexcuseofanyonewhoofferedanexcuse.Anassaid,“Whenanyonespokein theearof theMessengerofAllah,hewouldnotmovehisheadawayuntilthemanhadfirstmovedhis.Whenanyonetookhishand,hewouldnotletgohishanduntiltheonewhohadtakenitletgo.Hewasnotseentoputhiskneesinfrontofanyonewhowassitting

besidehim.”7Hewasthefirsttogivethegreetingwhenhemetsomeone.HewasthefirsttoshakehandswithhisCompanions.HewasneverseenstretchinghisfeetoutamonghisCompanionssoastoconstrictanyofthem.Hehonouredwhoevercametohim.Sometimeshewouldspreadouthisgarmentforhimandofferhimthecushionhewassittingon,preferringtheotherpersontohimself.Hewouldpersistinmakinghimsitonit if thatpersonrefused.Hegavehiscompanionskunyasandcalled themby thebest of their names in order to honour them. He did not stop a conversationwith anyone until itpeteredoutandthenhewouldbreakitbystoppingitorgettingup.Itisrelatedthatnoonecameintohiscompanywhilehewasprayingbut thathe shortenedhisprayer toaskwhat theyneeded.Whentheyfinished,hereturnedtohisprayer.He was the most smiling and the most cheerful of people - except when the Qur ’an was beingrevealed,whenhewasadmonishingsomeone,orgivingaspeech.‘Abdullahibnal-Harithsaid,“IdidnotseeanyonewhosmiledmorethantheMessengerofAllah.”8Anassaid,“TheservantsofMadinausedtobringtheMessengerofAllah,mayAllahblesshimandgrant him peace, their vessels of water in the morning when he was praying. Whenever he wasbroughtavessel,hewoulddiphishand in it andsometimes themorningswerecold.Theysoughtblessingthroughthat.”81.At-Tirmidhi,soundhadith.2.AbuDawudandan-Nasa’i.3.Ash-Shama’ilofat-Tirmidhi.4.Muslimandal-Bukhari.5.AbuNu‘aym.6.Muslimandal-Bukhari.7.AbuDawud,at-Tirmidhiandal-Bayhaqi.Ibnal-BazzarhasitfromAbuHurayraandIbn‘Umar.8.IbnHanbalandat-Tirmidhi.9.Muslim.----

SECTION17

Compassionandmercy

As forcompassion, tendernessandmercy toall creation,Allah saidabouthim:“Your suffering isdistressful to him.He is deeply concerned for you, gentle andmerciful to the believers.” (10:128)Allahsays:“Weonlysentyouasamercytoalltheworlds.”(21:107)PartofhisexcellenceisthatAllahgavehimtwoofHisnames,saying:“merciful,compassionatetothebelievers.”IbnShihabsaid,“TheMessengerofAllah,mayAllahblesshimandgranthimpeace,wentonaraid[and hementionedHunayn].TheMessenger ofAllah gaveSafwan ibnUmayya a hundred camels,

thenahundred,thenahundred.”IbnShihabsaid,“Sa‘idibnal-MusayyabrelatedthatSafwansaid,‘ByAllah,hegavemewhathegaveme.Hewasthemosthatedofpeopletomeandhecontinuedtogivetomeuntilhewasthemostbelovedofpeopletome.’”Itisrelatedthatabedouincameaskingforsomethingfromhim.Hegavethemansomethingandsaid,“HaveIbeengoodtoyou?”Thebedouinsaid,“No,youhavenotandyouhavenotdonewell.”TheMuslimsbecameangryandwentforhim.TheProphetindicatedthattheyshouldholdoff.ThentheProphetgotupandwentintohishouse.ThentheProphetsentforhimandaddedsomethingtohisgiftandsaid,“HaveIbeengoodtoyou?”Thebedouinreplied,“Yes,mayAllahrepayyouwellinfamilyandtribe.”TheProphetsaid,“YousaidwhatyousaidandthatangeredmyCompanions.Ifyoulike,saywhatyousaidinmypresenceintheirpresencesoastoremovewhattheyharbourintheirbreastsagainstyou.”Hesaid,“Yes.”HecamebacklaterandtheProphetsaid,“Thisbedouinsaidwhathesaidand thenwegavehimmore.Heclaims thathe iscontent. Is thatnotso?”Hesaid,“Yes,mayAllahrepayyouwellinyourfamilyandtribe.”TheProphetsaid,“Theexampleofthismanandmeislikeamanwhohasashe-camelwhoboltsfromhim.Peoplechaseitandtheyonlymakeitshyawaymore.Theownercalls to themtostayclearofhimandhisshe-camel,saying,‘Iammorecompassionateandbettertoitthanyou.’Hegoesinfrontofitandtakessomeclodsofdirtanddrivesitbackuntilitcomesandkneels.Hesaddlesandmountsit.IfIhadgivenyouyourheadswhenthemansaidwhathesaid,youwouldhavekilledhimandhewouldhaveenteredtheFire.”1It is related that theProphetsaid,“NoneofyoushouldcometomewithanythingaboutanyofmyCompanionsforIdonotwanttogoouttoyouexceptwithaclearheart.”2Partofhiscompassiontowardshiscommunitywasthathemadethingseasyforthem.TheProphetdislikeddoingcertainthingsoutofthefearthattheywouldbecomeobligatoryforthem.Hesaid,“IfIhadnotbeencompassionatetomycommunity,Iwouldhavecommandedthemtousethesiwakeverytimetheyperformedwudu’.”3Thereisalsothetraditionaboutthenightprayerandtheoneforbiddingthemtofastcontinuouslyandtheoneabouthisdislikeofentering theKa‘ba lest itbecame incumbentonhiscommunityandhisdesire that his Lord shouldmake his curse against them amercy to them.When he heard a childweeping,hewouldshortentheprayer.AninstanceofhiscompassionwasthathecalledonhisLordandmadeacompactwithHimsaying,“IfeverIcurseamanormakeaninvocationagainsthim,makeitzakatforhimandmercy,prayer,purificationandanactofdrawing-nearbywhichhewilldrawneartoyouontheDayofRising.”4Whenhispeoplerejectedhim,Jibrilcametohimandsaid,“Allahhasheardwhatyourpeoplesaytoyouandhowtheyrejectyou.Hehasorderedtheangelsofthemountainstoobeywhateveryoutellthemtodo.”Theangelofthemountainscalledhim,greetedhimandsaid,“Sendmetodowhatyouwish.Ifyouwish,IwillcrushthembetweenthetwomountainsofMakka.”TheProphetsaid,“Rather,I hope that Allah will bring forth from their loins those who will worship Allah alone and notassociateanythingwithHim.”5Ibnal-MunkadirrelatedthatJibriltoldtheProphet,“Allahhasorderedheaven,earthandmountainstoobeyyou.”Hesaid,“Reprievemycommunity.PerhapsAllahwillturntothem.”6‘A’ishasaid,“TheMessengerofAllah,mayAllahblesshimandgranthimpeace,wasnevergivenachoicebetweentwothingsbutthathechosetheeasierofthetwo.”IbnMas‘udsaid, “TheMessengerofAllah,mayAllahblesshimandgranthimpeace,wascareful

whenheadmonishedus,fearinghewouldtireus.”7‘A’isha was riding an unruly camel which was recalcitrant and started to hit it repeatedly. TheMessengerofAllah,mayAllahblesshimandgranthimpeace,said,“Youmusthavecompassion.”7---1.Al-BazzarfromAbuHurayra.2.AbuDawudandat-TirmidhifromIbnMas‘ud.3.Muslimandal-Bukhari.4.Muslimandal-BukhariandAbuHurayra.5.Muslimandal-BukhariandtheSixBooks.6.Mursalhadith.7.Muslimandal-Bukhari.8.Al-Bayhaqi.---

SECTION18

Integrity,probityincontractsandmaintainingtiesofkinship

‘Abdullahibnal-Hamsa’said,“Imadeasales-agreementwiththeProphettosellsomethingbeforeitwasactuallydespatched.Istillhadsomeofittobringtohim,soIpromisedhimthatIwouldbringittohimwherehewas.ThenIforgotaboutitandonlyrememberedthreehourslater.Ibroughtitandhewasstillthere.Hesaid,‘Lad,youhavebeenhardonme.Ihavebeenhereforthreehourswaitingforyou.’“1Anassaid,“OncewhenagiftwasbroughttotheProphet,hesaid,‘Takeittothehouseofsuch-and-suchawoman.ShewasafriendofKhadija.ShelovedKhadija.’“‘A’ishasaid,“IwasneverjealousofanywomanthewayIwasjealousofKhadijawhenIheardhimmentionher.Ifhesacrificedasheep,hewouldsendittoherfriends.Hersister(i.e.HalabintKhuwaylid)askedforpermissiontoenterandhewashappytoseeher.Awomancametohimandhereceivedherwithkindlinessandaskedafterherveryconsiderately.Whenshe left,he said, ‘Sheused tocome touswhenKhadijawaswithus.Maintainingtiesispartofbelief.’“2Oneof thepeopleofknowledgedescribedhim,saying,“Heused tomaintaincontactwithkinsfolkwithoutpreferringthemoverthosewhowerebetterthanthem.”TheProphetsaid,“ThepeopleoftheBanuso-and-soarenotmyfriends.However,theyhavekinshipwithme,sowewilltreatthemwithkindnessbecauseoftheirkinship.”3The Prophet used to carry Umama, his granddaughter by Zaynab, on his shoulders. When heprostrated,hewouldputherdown.Whenhestoodup,hepickedherup.AbuQatada said, “Adelegation from theNegusarrivedand theProphetgotup to serve them.HisCompanions said to him, ‘Let us do it for you.’He said, ‘Theywere generous and honoured ourCompanions,soIwanttodothesameforthem.’“4

Whenhismilk-sister,ash-Shayma’,wasbroughtamong thecaptivesofHawazin,andmadeherselfknowntohim,hespreadouthiscloakforherandofferedherachoice,“Ifyoulike,youcanstaywithmeinhonourandlove,orIwillgiveyousuppliesandyoucanreturntoyourpeople.”Shechoseherpeople andhegaveher supplies.5Abu’t-Tufayl said, “I saw theProphet,mayAllahbless himandgranthimpeace,whenIwasaboy.Awomancametowardshim.Whenshewasnearhim,hespreadouthiscloakforherandshesatonit.Iasked,‘Whoisthis?’Theyreplied,“Hisfoster-motherwhosuckledhim.’“6‘Amribnas-Sa’ibrelatedthatonedaytheMessengerofAllah,mayAllahblesshimandgranthimpeace,wassittingwhenhisfatherbysucklingcameuptohim.Heputoutpartofhisgarmentforhimandthemansatonit.Thenhismotherbysucklingcameupandheputouthalfofhisgarmentontheothersideforherandshesatonit.ThenhisbrotherbysucklingcameupandtheProphet,mayAllahblesshimandgranthimpeace,gotupandmadehimsitinfrontofhim.7HeusedtosendgiftsandclothestoThuwayba,theclientofAbuLahab,whohadbeenhiswet-nurse.Whenshedied,heasked,“Whichofherrelativesarestillalive?”Hewastold,“Noone.”In thehadith fromKhadija, she told him,mayAllah bless himandgrant himpeace, “Rejoice!ByAllah,Allahwillneverbringyoutogrief.Youmaintainconnectionswithkinsfolk,youbearall,yougivehelptothosewhoareinneed,yougivehospitalitytotheguestandyouhelppeopletogetwhatisduetothem.”8---1.AbuDawud.2.Al-Bukhari.3.Muslimandal-Bukhari.4.Al-Bayhaqi.5.IbnIshaqandal-Bayhaqi.6.AbuDawud.7.Ibid.8.Muslimandal-Bukhari.---

SECTION19

Hishumility

Inspiteofhishighpositionandexaltedrank,theProphetwasextremelyhumbleandnotintheleastproud.There is proof enoughof that in the fact that hewasgiven a choicebetweenbeing a king-prophetoraslave-prophet,andhechosetobeaslave-prophet.Whenhedidthat,Israfilsaidtohim,“AllahhasbeengeneroustoyoubecauseofyourhumilitytoHim.YouarethemasterofthechildrenofAdamontheDayofRisingandthefirstforwhomtheearthwillopenontheDayofRisingandthefirsttointercede.”1AbuUmamasaid,“TheMessengerofAllah,mayAllahblesshimandgranthimpeace,cameouttous

leaningonastaffandwegotupforhim.Hesaid,‘DonotgetupasthePersiansdotoshowesteemforoneanother.’“2Hesaid,“Iamaslave.IeatasaslaveeatsandIsitasaslavesits.”TheProphetusedtorideadonkeyandwouldhavesomeoneridebehindhimonit.Heusedtovisitthevery poor and sit with the poor. He accepted the invitation of the slave and sat among hisCompanions,mixingwiththem.Hewouldsitdownamongwhicheverpartofthecompanyhecameto.Inahadith relatedby‘Umar, theProphetsaid,“DonotlavishpraiseonmeastheChristianslavishpraiseonthesonofMaryam.Iamaslave,sosay,‘TheslaveofAllahandHisMessenger.’”13Anas said that awomanwho had somethingwrongwith hermind came to him and said, “I needsomethingfromyou.”Hesaid,“Sitdown,Ummso-and-so,inanyoftheroadsofMadinayouchooseand Iwill sitwithyouuntil Igetyouwhatyouneed.”Anassaid that shesatdownand theProphetfollowedsuituntilshehadgotwhatsheneeded.4AnassaidthattheMessengerofAllahusedtorideadonkeyandanswertheinvitationoftheslave.InthebattleagainsttheBanuQurayza,herodeadonkeywithasaddle-clothwhichwashalteredwitharopemadeof palm-fibre.He said that theProphetwouldbe invited to eat barleybread and rancidbutterandhewouldacceptsuchaninvitation.HesaidthattheProphetwentonhajjonashabbysaddleonwhichwasafringedclothworthfourdirhams.Hesaid,“OAllah,makeitanacceptedhajjwithoutanyshowing-offordesireforreputationinit.”Thiswasafterthelandshadbeenopenedupforhim.Inthathajjhesacrificedahundredcamels.5WhenheconqueredMakkaandentereditwiththearmiesoftheMuslims,hebowedhisheadwhileonhismountsothathenearlytouchedthefrontpartofthesaddleoutofhumilitytoAllah.Oneofthesignsofhishumilityisthathesaid,“DonotprefermeoverYunusibnMatta(theProphet)anddonotcreateany rivalrybetween theProphetsanddonotprefermeoverMusa.Wearemoreentitled to doubt than Ibrahim. If I had remained in prison like Yusuf, I might have answered thesummons.”When someone said to him, “O best of creation!” he said, “That is Ibrahim.”6 Thesehadithwillbediscussedlater,Allahwilling.‘A’isha, al-Hasan ibn ‘Ali,AbuSa‘id al-Khudri andothersdescribedhim.They said thathewouldwork in thehousewithhis family.Hewoulddelousehis clothes,mendhis sandals, servehimself,sweepthehouseandhobblethecamel.Hewouldtakethecamelstograzeandeatwiththeservants.Hewouldkneadbreadwiththemandcarryhisowngoodsfromthemarket.Anasremarked,“AnyofthefemaleslavesinMadinacouldtakethehandoftheMessengerofAllah,mayAllahblesshimandgranthimpeace,andleadhimwherevershewisheduntilwhatsheneededwastakencareof.”7Amancametohimandbegantotrembleoutofaweofhim.TheProphettoldhim,“Relax.Iamnotaking.IamthesonofaQurayshiwomanwhoeatsdriedmeat.”AbuHurayrasaid,“IenteredthemarketwiththeProphet,mayAllahblesshimandgranthimpeace,andheboughtsometrousers.Hetoldtheweigher,‘Weighandthenaddsome.’Themanleaptuptokiss thehandof theProphetwhopulledhishandbackandsaid, ‘This iswhat thePersiansdowiththeirkings. Iamnotaking. Iamoneofyourmen.’Thenhe tookhis trousersandstarted tocarrythem,saying,‘Theownerismoreentitledtocarryhisproperty.‘“8

--1.AbuNu‘aym.2.AbuDawudandIbnMajah.3.Al-Bukhari.4.Muslim.5.Ibid.6.IbnIshaqandal-Bayhaqi.7.Al-Bukhari---8.At-Tabarani.

SECTION20

Hisjustice,trustworthiness,decencyandtruthfulness

TheProphetwas themost trustworthy, just, decent and truthful of people. Even his opponents andenemiesadmittedthat.Hewascalled“theTrustworthy”beforehebecameaprophet.IbnIshaqsaid,“He was called ‘the Trustworthy’ because of the sound qualities which Allah had concentrated inhim.”Allahsaid:“Obeyed,thentrustworthy.”(81:21)Most of the commentators say that this refers toMuhammad,mayAllah bless him and grant himpeace.WhenQuraysh disagreed and formed into factions in the dispute about who should put the BlackStoneinitsplacewhentheKa‘bawasbeingrebuilt,theydecidedthatthefirstmanwhocamewouldbetheirjudge.ItwastheProphetwhocame,andthatwasbeforehewasaProphet.Theysaid,“ThisisMuhammad.ThisistheTrustworthyone.Wearesatisfiedwithhim.”Ar-Rabi‘ibnKhuthaymsaid,“IntheJahiliyyatheywouldstandbyajudgementbetweentwopartiesifitcamefromtheMessengerofAllah.1Hesaid,‘ByAllah,Iamthetrustworthyoneintheheavensandthetrustworthyoneintheearth.‘“2‘AlisaidthatAbuJahlsaidtotheProphet,“Wearenotcallingyoualiar.Wearesayingthatwhatyouhavebroughtisalie.”ThenAllahrevealed,“Theydonotcallyoualiar.”(6:33)AnotherpersonrelatedthatAbuJahlsaid,“Wedonotcallyoualiarandyouarenotsomeonewhoiscalledaliaramongus.”Itissaidthatal-AkhnasibnShurayqmetAbuJahlonthedayoftheBattleofBadrandsaidtohim,“Abu’l-Hakam!Thereisnooneheretohearwhatwesay.TellmeaboutMuhammad.Doeshetellthetruthorisheisaliar?”AbuJahlsaid,“ByAllah,Muhammadisatruthfulmananddoesnoteverlie.”HeracliusaskedAbuSufyanabouthim,saying,“Didyoususpecthimofbeingaliarbeforehesaidwhathesaid?”Hereplied,“No.”An-Nadr ibnal-Harith toldQuraysh, “WhenMuhammadwasayoungmanamongyou,hewas the

mostpleasing,truthfulandtrustworthyofyouuntilhehadwhitehairsathistemplesandbroughtyouwhathebroughtyou.Thenyousaid,‘Amagician!’No,byAllah,heisnotamagician!”3Onehadithsaysthathishandnevertouchedawomanoverwhomhedidnothaverights.4Inthehadithwhere‘Alidescribeshim,hesaysthathewasthemosttruthfulofpeople.5TheProphet said in theSahih, “Woe to you!Whowill be just if I amnot just? Iwill lose and bedisappointedifIamnotjust.”‘A’ishastated,“WhenevertheMessengerofAllahwasgivenachoicebetweentwomatters,hechosetheeasierofthetwoaslongasitwasnotawrongaction.Ifitwasawrongaction,hewasthefurthestofpeoplefromit.”6Abu’l-‘Abbasal-MubarradsaidthatChosroesdivideduphisdaysallocatingthemasfollows:awindydaywasforsleep;acloudydaywasforhunting;arainydaywasfordrinkingandplay;andasunnyday was for attending to people’s needs. Ibn Khalawayh said, “Chosroes was not the mostknowledgeableofthemabouttheorganizationofthisworld,for‘TheyknowtheoutwardofthelifeofthisworldwhiletheyareheedlessoftheNextWorld.’(30:7)“HoweverourProphetdividedhisdayintothreeparts:onepartforAllah,onepartforhisfamilyandonepartforhimself.Thenhedividedhisownpartbetweenhimselfandhispeople.Heaskedtheeliteto help the common people, telling them to convey to him the needs of those unable to convey itthemselves.Ifsomeoneconveystheneedsofsomeonewhoisunabletoconveyit,AllahwillgivehimsecurityontheDayoftheGreatestTerror.”Al-Hasan al-Basri said that theMessenger ofAllah did not admonish anyone because of someoneelse’swrongactionandhedidnotacceptsomethingthatsomeonesaidagainstsomeoneelseastrue.7AbuJa‘farat-Tabarireportedfrom‘AlithattheProphetsaid,“IwasneverattractedtoanythingthatthepeopleoftheJahiliyyausedtodoexceptontwooccasions.BothtimesAllahcamebetweenmeandwhat Iwanted to do. Ever sinceAllah has honouredmewithHismessage, I have never evenconsidereddoinganythingevil.OnenightIaskedaslaveboywhowasherdingwithmeifhewouldwatchthesheepformewhileIwentintoMakkatospendanightasyoungmenspendthenight.Iwentout to do so.When I came to the first house ofMakka, I heard the flutes and drums playing forsomeone’s marriage and sat down to watch. I was overcome with sleep and only woke up aftersunrise.Iwentbackwithouthavingdoneanything.Thesamethinghappenedanothertime.Ihavenotconsideredanyevilsincethen.”---1.IbnAbiShayba.2.At-Tirmidhi.3.IbnIshaqandal-BayhaqifromIbn‘Abbas.4.Al-BukhariandMuslimfrom‘A’isha.5.At-Tirmidhi.6.Ibid.7.AbuDawudinhismursalhadith.---

SECTION21

Hissedateness,silence,deliberation,manlyvirtueandexcellentconduct

‘Umaribn‘Abdu’l-‘AzizibnWuhaybheardKharijaibnZaydsaythattheProphetwasthemostsedateofpeopleinanyassembly.Healmostnevermovedhislimbs.AbuSa‘idal-KhudrirelatedthatwhentheMessengerofAllahsatinanassembly,hesatwithhislegspulledupagainsthisstomachbyhishands.Thisishowhesatmostofthetime.JabiribnSamurasaidthathesatcross-legged,butsometimessatsquatting.ThisisalsomentionedinthehadithofQayla.Hewasoftensilentanddidnotspeakexceptwhennecessary,avoidingpeoplewhodidnotspeakwell.His laughter was a smile and his statements were incisive, neither too long nor too short. Hiscompanionssmiledratherthanlaughedinhispresenceoutofrespectforhimandtoimitatehim.Hisassemblywasoneofforbearance,modesty,good-feelingandtrust.Voiceswerenotraisedinitanddisrespecttosacredthingsdidnotariseinit.Whenhespoke,hiscompanionsbowedtheirheadsinsilenceasiftherewerebirdssittingonthem.Oneof the things that is saidabouthim is thathewalked inclining forward,walkingas ifheweregoingdownaslope. It says inanotherhadith, “Whenhewalked,hewalkedwithconcentration.Hewasknownneithertopressforwardnorfalterinhisgait,i.e.hewasneitherimpatientnorfeeble.”‘AbdullahibnMas‘udsaid,“ThebestconductisthatofMuhammad,mayAllahblesshimandgranthimpeace.”1Jabiribn‘Abdullahsaid,“ThewordsoftheMessengerofAllahcontainedbothelegantphrasingandeasyflow.”2IbnAbiHalasaid,“Hewassilentforfourreasons:forbearance,caution,appraisalandreflection.”‘A’ishasaidthattheMessengerofAllahwouldsaysomethinginsuchawaythatsomeonewouldhavebeenabletocounthiswordsifhehadsowished.3TheProphet likedscentandperfume,andheused themoften.Heencouraged theiruseandsaid,“Ihavebeenmadetolovethreethingsinthisworldofyours:women,scent,andthecoolnessofmyeyeisintheprayer.”4Partofhismanliness5wasthatheforbadepeopletoblowonfoodanddrink.Hetoldpeopletoeatthefoodthatwasnear.Hecommendedtheuseofthesiwak,cleaningbetweenthefingersandthetoes,andobservingthepracticesofthefitra.6---1.Al-Bukhari.2.AbuDawud.3.Muslimandal-Bukhari.4.An-Nasa’iandal-HakimfromAnas.5.Muru’a:manly virtue ormoral probity, behaving in amannerwhich comprises all the virtues:manliness,courage,generosity,honour,refrainingfromdoingsecretlywhatonewouldbeashamedtodopublicly,etc.

6.Seeabovep.35.---

SECTION22

Hisabstinenceregardingthethingsofthisworld

More than enough traditions have already beenmentioned on the subject of his asceticism in thecourseof thisaccount. It is sufficient tosay thathewascontentwith littleof thisworldand turnedawayfromitsfruits.Thisworldwashandedtohim,lock,stockandbarrel,andpiledupinheapsinfrontofhimduringthecourseoftheconquests,yetwhenhedied,hisarmourwasstillinpawnwithaJewinordertoprovideforhisfamily.Hemadesupplication,saying,“OAllah!MaketheprovisionofthefamilyofMuhammadconsistofnourishment.”1‘A’ishasaid,“TheMessengerofAllah,mayAllahblesshimandgranthimpeace,neverhadhisfillofbread for three consecutivedaysuntil hepassedaway.” In anothervariant, “...barleybread for twoconsecutive days. If he hadwanted,Allahwould have given him such things that you cannot evenimagine.” Inanotherversion it says,“Thefamilyof theMessengerofAllahneverhad their fillofbreaduntilhemetAllah,theMightyandMajestic.”2‘A’ishastated,“TheMessengerofAllahdidnot leaveasingledinarnordirhamnorasheepnoracamel.”3Inthehadithof‘Amribnal-Harithwefinditreportedthat:“TheMessengerofAllah,mayAllahblesshim and grant him peace, left only his armour, hismule, and some landwhich hemade a gift ofcharity(sadaqa).”4“Whenhedied,”‘A’ishasaid,“therewasnothinginhishousethatalivingcreaturecouldeatexceptforsomebarleyononeofmyshelves.Hetoldme,‘IwasofferedthevalleyofMakkafilledwithgoldandIsaid,“OLord,Iprefertobehungryonedayandfulloneday.OnthedaywhenIamhungry,IwillsupplicateandpleadwithYou.OnthedaywhenIamfull,IwillpraiseYou.”‘“5Inanotherhadith it ismentioned that Jibril camedown tohim, saying, “Allahgreetsyouandasksyou:WouldyoulikeMetogiveyouthismountainingoldtoaccompanyyouwhereveryouwanttogo?”Hebowedhisheadforanhourandthensaid,“Jibril,thisworldistheabodeofsomeonewhohasnoabodeandthepropertyofsomeonewhohasnoproperty.Itisamassedonlybythosewithnointellect.” Jibril said tohim,“Allahhasmadeyou firm,Muhammad,confirmingyouwith the firmword.”6‘A’isha said, “Sometimeswe, the family ofMuhammad,went for amonthwithout lighting a fire.Therewasnothingbutdatesandwater.”‘Abdu’r-Rahmanibn‘Awfsaid,“WhentheMessengerofAllah,mayAllahblesshimandgranthimpeace,died,heandhisfamilydidnotevenhavetheirfillofbarleybread.”7‘A’isha,AbuUmamaal-AnsariandIbn‘Abbasreportedsomethingsimilar.Ibn‘AbbasstatedthattheMessengerofAllahandhis familywouldgo throughseveral consecutivenightswithout findinganything for their eveningmeal.Anassaid,“TheMessengerofAllah,mayAllahblesshimandgranthimpeace,didnoteatoffatable

oroffaplatter.Finebreadwasnotpreparedforhimandboiledsheepwasnevertobeseen.”9‘A’ishareportedthattheProphet’sbedconsistedofaskinstuffedwithpalmfibre.Hafsareportedthathisbedconsistedofadoubled-uphair-clothonwhichheslept.Shesaid,“Onenight,wedoubleditfourtimesforhim.Inthemorning,heasked,kindofbeddidyoumakeformelastnight?’Wetoldhimandhesaid,‘Putitbackthewayitwas.Itssoftnesskeptmefromprayinginthenight.’Sometimeshesleptonabedofpalm-ropewhichleftmarksonhisside.”4“The Prophet’s stomach was never full,” ‘A’isha said, “but he did not complain to anyone. Hepreferredpovertytowealth.Ifheremaineddoubled-upfromhungerfortheentirenight,thatdidnotprevent him from fasting the next day. If he hadwanted, he could have asked hisLord for all thetreasuresand fruitsof theearthanda lifeofplenty. Iused toweep forhimbecauseof the state inwhichIsawhimandIrubbedhisstomachwithmyhandbecauseofhishunger.Isaid,‘MayIbeyourransom!Ifonlyyouhadenoughofthisworldtofeedyou!’Hereplied,‘‘A’isha,whatdoIhavetodowiththisworld?MybrothersamongtheresoluteMessengerswerepatientandsteadfastinthefaceofworsethanthis.TheydiedastheywereandwentontotheirLordandhowhonouredtheywere!Allahwasverygenerousinrewardingthem.ThereforeIamtooshytoenjoyalifeofeaseifitmeansthattomorrowIwillfallshortincomparisontothem.ThereisnothingIwantmorethantobejoinedtomybrothersandbosomfriends.’“Shesaidthathediedbeforeamonthhadpassed.10---1.Muslimandal-Bukhari.2.At-Tirmidhiandal-Bazzar.3.Al-Bukhari.4.At-Tirmidhi.5.ThereissomethingapproximatelythesameinIbnAbiHatim.6.Al-BukhariandMuslim.7.at-Tirmidhiandal-Bazzar.8.al-Bukhari.9.at-Tirmidhi.10.ThereissomethingapproximatelythesameinIbnAbiHatim.-----

SECTION23

HisfearofAllah,obediencetoHimandintensityofworship

HisfearofAllah,obediencetoHimandtheintensityofhisworshipwasbasedonhisknowledgeofhisLord.AbuHurayrasaidthattheMessengerofAllahusedtosay,“IfyouknewwhatIknow,youwouldlaughlittleandweepmuch.”1ThereisavariantfromAbuDharr,whichadds,“IseewhatyoudonotseeandIhearwhatyoudonothear.Theheavencriesoutandithastherighttocryout.Thereis no place in it of four fingers’ width but that it contains an angel who is on his forehead inprostrationtoAllah.ByAllah,ifyouknewwhatIknow,youwouldlaughlittleandweepmuch,and

youwould not have enjoyedwomen in your beds and youwould have gone out to themountainscryinginordertodrawnearAllah.WouldthatIwereatreestanding.”2ItisalsosaidthatitwasAbuDharrhimselfwhosaidthis.Thatisthesounderview.Thereisthehadithofal-MughiraibnShu‘bainwhichhestatesthattheProphetprayeduntilhisfeetbecameswollen.Anothervariant says, “untilhis feetpuffedup.”TheProphetwasasked, “WhydoyouburdenyourselfinthiswaywhenAllahhasforgivenyouyourpastandfuturewrongactions?”Hesaid,“ShouldInotbeagratefulslave?”ThesameisrelatedbyAbuSalamaandAbuHurayra.3‘A’ishasaid,“TheMessengerofAllah,mayAllahblesshimandgranthimpeace,wasconstantinhisactions.Whichofyoucandowhathedid?”Sheadded, “Hewould fastuntilwe said, ‘Hewill notbreak it.’Hewouldnot fast untilwe said, ‘Hedoesnot fast.’“Something similar is relatedby Ibn‘Abbas,UmmSalamaandAnas.4Anas said, ‘Whenyou did notwant to see himpraying at night, youwould only see himpraying.Whenyoudidnotwishtoseehimsleeping,youonlysawhimsleeping.”‘AwfibnMaliksaid,“IwaswiththeMessengerofAllah,mayAllahblesshimandgranthimpeace,onenight.Heusedthesiwak,performedwudu’,andthenstoodupandprayed.Istoodwithhim.HebeganwithSuratal-Baqara.Wheneverhepassedaverseofmercy,hestoppedandmadesupplicationtoAllah.Wheneverhepassedaverseofpunishment,hestoppedandsoughtrefugewithAllah.Thenhe bowed and remained bowing as long as he had stood, saying, ‘Glory be to theMaster of theJabarut,theMalakut,ofGreatnessandMight.’Thenheprostratedandsaidsomethingsimilar.ThenherecitedSuratAl‘Imran,andsoon,surabysura.Thatishowhedidit.”5Hudhayfasayssomethingsimilartothisandstatesthatheprostratedforaslongashestoodandhesatforasimilarlengthoftimebetweenthetwoprostrations.HethenstoodupuntilhehadrecitedSuratal-Baqara,Al‘Imran,an-Nisa’,andal-Ma’ida.‘A’isha said that theMessengerofAllahwould stand reciting a singleverseof theQur ’an for theentirenight.‘Abdullahibnash-Shankhirsaid,“IcametotheMessengerofAllah,mayAllahblesshimandgranthimpeace,whilehewaspraying,andasoundofweepingcamefromhisbreastwhichsoundedlikeacauldronboiling.”6IbnAbiHalasaid,“TheMessengerofAllah,mayAllahblesshimandgranthimpeace,wasalwayssorrowfulandreflective.Heneverhadanyrest.”7TheProphetsaid,“IaskforgivenessofAllahahundredtimeseveryday.”Itisalsorelatedthathesaiditwasseventytimes.8‘AlireportedthatheaskedtheMessengerofAllahabouthissunna,andhesaidinreply:“Gnosisismy capital. Intellect is the basis of my deen. Love is my foundation. Yearning is my mount.RemembranceofAllahismyintimatecompanion.Relianceismytreasure.Sorrowismycompanion.Knowledge is my armour. Patience is my cloak. Satisfaction is my booty. Incapacity is my boast.Doing-withoutismyprofession.Certaintyismyfood.Truthfulnessismyintercessor.Obedienceisenoughforme.Jihadismycharacter,andthecoolnessofmyeyeisintheprayer.”9InanotherhadiththeProphetsaid:“ThefruitsofmyheartlieinHisremembrance.Mysorrowisforthesakeofmycommunity.MyyearningisformyLord,theMighty.”---

1.Al-Bukhariinad-Daqa’iq.2.Abu‘Isaat-Tirmidhi.3.Al-Bukhariandothers.4.Muslimandal-Bukhari.5.AbuDawudandan-Nasa’i.6.AbuDawud,at-Tirmidhiandan-Nasa’i.7.At-Tabarani.8.Muslim.9.MentionedintheIhya’ofal-Ghazzali.As-Suyutisaysthatitisforged.Qadi‘Iyadisreliableandhisgoodopinionofitisbasedonclearproof.----

SECTION24

ThequalitiesoftheProphets

ThequalitiesofalltheProphetsandMessengersincludeperfectconstitution,handsomeform,noblelineage,goodcharacterandgoodtraits.Thisissobecausetheypossesstheattributesofperfection,thefulfilmentofhumannessandallvirtuesincetheirrankisthenoblestandtheirdegreethehighest.However,Allahpreferredsomeofthemoverothers.Allahsays:“ThoseMessengers,Wepreferredsomeofthemoverothers.”(2:252)AndHesays:“Weselectedthemwithknowledgeaboveallbeings.”(44:32)TheProphetsaid,“ThefirstcompanytoentertheGardenwillbelikethefullmoon...”1Attheendofthehadith,hesaid,“Everymanwillhavetheformoftheirfather,Adam–sixtycubitstall.”He said in a hadith transmitted by Abu Hurayra: “I saw Musa. He was a tall, curly-haired man,resemblingthemenofShanu‘a.2Isaw‘Isa.Hewasofmediumheight,andveryredinthefaceasifhehadjustcomeoutofahotbath.”3Inanotherhadithhesaidthat‘Isawasasslenderasasword.TheProphetsaid,“AmongthedescendantsofIbrahim,Iamtheonewhomostresembleshim.”HesaidinanotherhadithdescribingMusa,“Heislikethebestofthemenofdarkcomplexionyouhaveeverseen.”4InthehadithofAbuHurayrahealsosays,“AllahdidnotsendaprophetafterLutwhowasnotfromthemostnobleclassofhispeople.”5Itisalsorelated,“amongthewealthyandpowerful.”At-Tirmidhi related fromQatada,andad-Daraqutni fromQatada fromAnas,“Allahdidnot sendaprophet without making his face beautiful and his voice beautiful. Your Prophet was the mosthandsomeoftheminfaceandthebestoftheminvoice,mayAllahblesshimandgranthimpeace.”In the hadith recounting the meeting with Heraclius, Heraclius said, “I questioned you about hislineageandyousaid thathewasofgood lineageamongyou.That ishowall theMessengershavebeensent-fromamongthenoblefamiliesoftheirpeople.”6

AllahsaysabouttheProphetAyyub:“Wefoundhimsteadfast.Whatanexcellentslave!HetrulyturnedtohisLord.”(38:44)Allahsays:“‘OYahya,takeholdoftheBookwithvigour.’Wegavehimjudgementwhilestillachild,andtendernessandpurityfromUs–hewasgodfearing–anddevotiontohisparents–hewasnotinsolentordisobedient.Peacebeuponhimonthedayhewasborn,andthedayhedies,andthedayheisraisedupagainalive.“(19:12-15)AndHe says: “Allah gives you the goodnews ofYahya,whowill come to confirm aWord fromAllah,andwillbealeaderandacelibate,aProphetandoneoftherighteous.”(3:39)Hesays:“AllahchoseAdam,Nuh,thefamilyofIbrahimandthefamilyof‘Imran.”(3:33-34)HesaysaboutNuh:“Hewasathankfulservant.”(17:3)He says about ‘Isa: “Your Lord gives you the good news of aWord fromHim. His name is theMessiah,‘Isa,sonofMaryam,ofhighesteeminthisworldandtheNextWorld,oneofthosebroughtnear. He will speak to people in the cradle, and also when fully grown, and will be one of therighteous.”(3:45)Healsosaysquoting‘Isa:“IamtheslaveofAllah,HehasgivenmetheBookandmademeaProphet.Hehasmademeblessedwherever I amanddirectedme to pray andgive zakat as long as I live”(19:30-31)Allahsays:“Oyouwhobelieve,donotbelikethosewhoabusedMusa.”(33:69)TheProphet said,“Musawasamodestmanwhokepthimselfcovered.Partofhisbodywasneverseenduetohismodesty.”7AllahsaysthatMusasaid:“MyLordgavemejudgement.”(26:21)Allahsayswhenmentioningseveralprophetsthateveryoneofthemsaid:“Iamatrustymessengertoyou.”(26:108)HesaysinreferencetoMusa:“Thebestmanyoucanhireistheonewhoisstrongandtrusty.”(28:26)Hesays:“SobesteadfastastheMessengerswithfirmresolvewerealsosteadfast.”(46:35)HesaysreferringtoIbrahim:“WegavehimIshaqandYa‘qub,eachofwhomWeguided.AndbeforehimWehadguidedNuh.AndamonghisdescendantswereDawudandSulayman,andAyyub,Yusuf,MusaandHarun.ThatishowWerecompensegood-doers.AndZakariyya,Yahya,‘IsaandIlyas.Allof themwereamong the righteous.And Isma‘il,Alyasa‘,YunusandLut.Allof themWe favouredoverallbeings.Andsomeoftheirforebears,descendantsandbrothers–Wechosethemandguidedthemtoastraightpath.ThatisAllah’sguidance.HeguidesbyitanyofHisslavesHewills.IftheyhadattributedpartnerstoHim,nothingtheydidwouldhavebeenofanyuse.TheyaretheonestowhomWegavetheBook,JudgementandProphethood.IfthesepeoplerejectitWealreadyentrustedittoapeoplewhodidnot.TheyaretheonesAllahguided,sobeguidedbytheirguidance.”(6:84-90)He described them as possessing many qualities: right action, being chosen, judgement andprophethood.Allahsays:“Wegavehimthegoodnewsofasonimbuedwithknowledge,”(51:28)and“forbearing.”(37:101)Hesays:“BeforethemWeputthePharaoh’speopletothetestwhenanobleMessengercametothem.‘HandovertometheslavesofAllah.IamatrustworthyMessengertoyou.’“(44:17-18)Hesays:“Allahwilling,youwillfindmeamongthesteadfast.”(37:102)

HesaysaboutIsma‘il:“Hewastruetohispromise.”(19:54)AboutMusa:“Hewassincere.”(19:51)AboutSulayman:“Whatanexcellentslave!HetrulyturnedtohisLord.”(38:30)He further says: “And rememberOur slaves Ibrahim, Ishaq andYa‘qub,men of true strength andinnersight.WepurifiedtheirsinceritythroughsincereremembranceoftheAbode.InOureyestheyareamongthebestofchosenmen.”(38:45-47)AboutDawudHesays:“HetrulyturnedtohisLord.”(38:17)And:“Wemadehiskingdomstrongandgavehimwisdomanddecisivespeech.”(38:20)HesaysthatYusufsaid:“Entrusttomethecountry’sstores.TrulyIamaknowingguardian.”(12:55)RegardingMusa:“Allahwilling,youwillfindmesteadfast.”(18:69)AllahsaysthatShu‘aybsaid:“Youwillfindme,Allahwilling,amongtheright-acting.”(28:27)AndAllah also says: “Iwould clearly notwant to go behind your backs and do something I haveforbiddenyoutodo.IonlywanttoputthingsrightasfarasIcan.”(11:88)Hesays:“WegaverightjudgementandknowledgetoLut.”(21:74)Hesays:“Theyoutdideachotheringoodactions.”(21:90)Sufyanath-Thawrisaid,“Constantsorrowisamongmanyofthequalitiesandcharactertraitswhicharementioned,indicatingtheirperfection.Therearemanyhadithaboutthis.TheProphetsaid:‘ThenoblesonofanoblesonofanoblesonofanoblesonofanoblemanwasYusuf,sonofYa‘qub,sonofIshaq,sonofIbrahim,theProphetsonofaProphet,sonofaProphet,sonofaProphet.’“8Thereisahadith fromAnas thatsays,“Thus theeyesof theProphetssleptandtheirheartsdidnotsleep.”9It is related that inspiteof thegreatkingdomSulaymanwasgiven,hedidnot lifthiseyes towardsheavenoutof fear andhumility towardsAllah.Hewould feedpeopledelicious foodswhileheatebarleybread. Itwas revealed tohim:“O leaderof theworshippersandgoalof theascetics.”Oncewhen he was riding on the wind among his armies, an old woman protested to him and hecommandedthewindtostopsohecouldseewhatsheneededbeforehewenton.Yusufwasasked, “Whyareyouhungrywhenyouare inchargeof the treasuresof theearth?”Hereplied,“IfearthatIwillbecomefullandsoforgetthehungryperson!”AbuHurayrarelatedthattheProphetsaid,10“RecitationwasmadeeasyforDawud.Hewouldgiveacommandtohisridingbeastandletitlooseandcouldfinishhisrecitationbeforehisanimalwentoff.He only ate from thework of his own hands.Allah says, ‘AndWemade ironmalleable for him.“Makefull-lengthcoatsofmail,measuringthelinkswithcare.’”(34:11)HeusedtoaskhisLordtoprovideforhimfromtheworkofhisownhandssothathewouldnotneedtotakeanythingfromthetreasury.TheProphetsaid,“TheprayerwhichAllahlovesmostisthatofDawud.ThefastwhichAllahlovesmostisthatofDawud.Heusedtosleepforhalfofthenight,standupforathirdandsleepforasixth.Hewould fast every other day.Heworewool and slept on hair.He ate barley breadwith salt andashes.Hemixedhisdrinkwithtears.Hewasneverseentolaughafterhiserrornortolookdirectlyat

theskybecauseofhisshynessbeforehisLordandhecontinuedtoweepfortherestofhislife.Itissaid that hewept until the plants sprang up fromhis tears and until the tears formed ridges in hischeeks.Itissaidthathewentoutindisguisetolearnwhatpeoplethoughtofhim,andhearinghimselfpraisedonlymadehimmorehumble.”11‘Isawasasked,“Whydoyounotrideadonkey?”Hereplied,“IexaltAllahtoomuchtobeoccupiedwithlookingafteradonkey.”Heusedtowearhairandtoeatfromthetrees.Hedidnotevenhaveahouse.Hesleptwhereversleepovertookhim.Thenamehe liked tobecalledby themostwas“theverypoor.”ItissaidthatwhenMusareachedthewaterofMidian,greenvegetablescouldbeseeninhisstomachduetohisemaciatedstate.TheProphetsaid,“Someoftheprophetsbeforemeweretestedwithpovertyandlice.Theypreferredthattrialtogifts.”12‘Isagreetedapighemetwith,“Goinpeace.”Hewasaskedaboutitandsaid,“Idonotliketomakemytonguemovewithevilspeech.”Mujahid said, “Yahya’s foodwas herbs.Heused toweepout of fear ofAllah until the tearsmaderidgesinhischeeks.Heusedtoeatwiththewildanimalstoavoidmixingwithpeople.”13At-Tabari related from Wahb ibn Munabbih that Musa sought shelter in a shack and ate from adepressioninastoneandsippedfromit.HedranklikeananimaloutofhishumilitytoAllahbecauseofthehonourHehadshownhimbyspeakingtohim.All of these reports about them are recorded. Their attributes of perfection, good character,handsomeformsandqualitiesarefamousandwell-known.Wewillnotdwellatlengthonthem.Donot pay any attention to anything you find in the books of certain ignorant historians andcommentatorswhichcontradictsthis.---1.Muslimandal-Bukhari.2.AplaceinYemen.3.Muslimandal-Bukhari.4.Al-Bukhari.5.AbuYa‘laandIbnJarir.6.Muslimandal-Bukhari.7.Muslimandal-Bukhari8.Al-BukhariandIbnHibban.9.Al-Bukhari.10.Ibid.11.Muslimandal-Bukhari,IbnHanbal,AbuDawud,an-Nasa’i,andIbnMajahfromIbn‘Umar.12.Al-Hakim.13.IbnAbiHatimandIbnHanbalinZuhd.---

SECTION25

Thehadithofal-HasanfromIbnAbiHalaontheProphet’squalities

Wehavetoldyouaboutsomeofhispraiseworthyqualities,gloriousvirtuesandattributesofperfection.Wehaveshownyouthathetrulyhadthem,andwehavepresentedampletraditionstosupportthis.Thematteritselfisfarmoreextensive,soalthoughthischapterabouthim rangeswide,we have hardly even begun to exhaust all the proofs. The ocean of the knowledge of his qualities is overflowing.Bucketfulsdrawnfromithaveanegligibleeffectuponit.

However,wethinkthatweshouldfinishthesesectionswithal-Hasan’shadithfromIbnAbiHalasinceitcoverssomanyofhisqualitiesandincludesquitealotofhisbiographicaldetail.Al-Hasanibn‘Alisaid,“IaskedmyuncleHindibnAbiHalaaboutthefeaturesoftheMessengerofAllahsincehewaswonttodescribethem.IwantedhimtodescribethemtomesothatIcouldretaintheminmymind.Hesaid:‘TheMessengerofAllah,mayAllahblesshimandgranthimpeace,wasimposingandmajestic.Hisfaceshone like thefullmoon.Hewassomewhat taller thanmediumheightanda littleshorter thanwhatcouldbedescribedastall.Hisheadwaslargeandhehadhairthatwasneithercurlynorstraight.Itwasparted,anddidnotgobeyondthelobesofhisears.Hewasveryfair-skinnedwithawidebrow,andhadthickeyebrowswithanarrowspacebetweenthem.Hehadaveintherewhichthrobbedwhenhewasangry.Hehadalongnosewithalineoflightoveritwhichsomeonemightunthinkinglytaketobehisnose.‘Hisbeardwas thick.Hehadblackeyes, firmcheeks,awidemouthandwhite teethwithgaps.Thehairofhischestformedafineline.Hisneckwaslikethatofastatuemadeofpuresilver.‘Hisphysiquewasfinely-balanced.Hisbodywasfirmandfull.Hisbellyandchestwereequalinsize.Hischestwasbroadandthespacebetweenhisshoulderswide.Hehadfullcalves.Hewasluminous.‘Betweenhisneckandhisnaveltherewasalineofhair,buttherestofhistorsowasfreeofit.Hehadhaironhisforearmsandshouldersandtheupperpartofhischest.Hehadthickwrists,widepalms,roughhandsandfeet.Hisfingerswerelong.Hewasfinesinewed.Hehadhighinstepsandhisfeetweresosmooththatwaterranoffofthem.‘Whenhewalked,hewalkedasthoughheweregoingdownahill.Hewalkedinadignifiedmannerandwalked easily.Hewalked swiftly.When hewalked, itwas as though hewere heading down aslope.Whenhe turned toaddress somebody,he turnedhiswholebodycompletely.He loweredhisglance, glancing downwards more than upwards. He restrained his glance. He spoke first to hisCompanionsandwasthefirsttogreetanypersonhemet.’Al-Hasansaid,‘Tellmehowhespoke.’IbnAbiHalareplied,‘TheMessengerofAllah,mayAllahblesshimandgranthimpeace,wasalwayssubjecttogriefandwasalwaysreflective.Hehadnorestandheonlyspokewhenitwasnecessary.Hespent long periods in silence. He began and ended what he said correctly. His words werecomprehensivewithoutbeingeithersuperfluousorwordyorinadequate.‘Hehadamildtemperament,beingneitherharshnorcruel.Hevaluedagift,evenifitwassmall.Hedidnotcensureanythingnorcriticiseorpraisethetasteoffood.Hedidnotgetangrybecauseofit.Hedidnotattendtosecuringhisownduenordidhegetangryforhimselfnorhelphimself.

‘Whenhepointed,hedidsowithhiswholehand.Whenhewassurprisedaboutsomething,heturnedhispalmupsidedown.Whenhetalked,heheldhisrightthumbinhisleftpalm.Whenhewasangry,he turned away and averted his face. When he was happy, he looked downwards. Generally hislaughterconsistedofasmileandheshowedhisteethwhichwereaswhiteashailstones.’“Al-Hasansaid,“I refrainedfrommentioning this toal-Husayn ibn ‘Ali fora time.ThenIspoke tohimandfoundthathehadbeatenmetoit.HehadaskedourfatherabouthowtheMessengerofAllahbehavedathomeandwhenhewasoutandabouthisfeatures.Hehadnotomittedanything.”Al-Husaynsaid,“IaskedmyfatherabouthowtheMessengerofAllahwasathome.Hesaid,‘Itwasallowedhimtoenterhishouseforhisowncomfort.Whenheretiredtohishouse,hedividedhistimeintothreeparts-onepartforAllah,oneforhisfamilyandoneforhimself.Thenhedivided his part between his people and himself. He used the time for the people more for thecommonpeoplethanfortheelite.Hedidnotreserveanythingforhimselftotheirexclusion.Ofhisconduct in thepart reservedforhimselfwas thathewouldshowpreference to thepeopleofmerit,andwoulddividethetimeaccordingtotheirexcellenceinthedeen.Somepeopleneededonething,someneeded two, and somehadmanyneeds.Heconcernedhimselfwith themandkept thembusydoingthingsthatweregoodforthemandthecommunity.Healwaysaskedaboutthemandwhatwashappening to them.Heused tosay,“Thosewhoarepresentshouldconvey things to thosewhoareabsentandyoushouldletmeknowaboutwhatisneededbypeoplewhocannotconveytheirneedstome.OntheDayofRising,Allahwillmakefirmthefeetofapersonwhoconveystoarulertheneedofsomeonewhocannotconveyithimself.”Thiswasall thatwasmentionedinhispresenceandhewouldonlyacceptthisfrompeople.’“Thehadith ofSufyan ibnWaki‘ says: ‘Theyentered as seekers andonlyparted afterhaving tastedsomething,leavingasguides,’i.e.asmenoffiqh.Al-Husaynsaid,“Tellmeaboutwhenhewentoutandhowhebehavedthen?”His father replied, “TheMessenger of Allah, mayAllah bless him and grant him peace, held histongueexceptregardingwhatconcernedpeople.Hebroughtpeopletogetheranddidnotsplit them.He honoured the nobles of every group of people and appointed them over their people. Hewascautiousaboutpeopleandonhisguardagainst them,buthedidthatwithoutavertinghisfacefromthemorbeingdiscourteous.HeaskedabouthisCompanionsandheaskedpeoplehowotherpeoplewere.Hepraisedwhatwasgoodandencouragedit,anddislikedwhatwasuglyanddiscouragedit.Hetook a balanced course,withoutmaking changes.Hewas not negligent, fearing that peoplewouldbecomenegligentorweary.Hewaspreparedforanyeventuality.Hedidnotneglectarightnordidhelethisdebtsreachthepointwhereothershadtohelphim.Thebestandmostpreferredpeopleinhiseyeswere thosewhohadgoodcounsel forall.Thosehemostesteemedwere thosewhosupportedandhelpedhim.”Al-Husaynthenaskedhimabouthisassemblyandhowhebehavedinit.He said, “TheMessengerofAllah,mayAllahblesshimandgrant himpeace, didnot sit downorstandupwithoutmentioningAllah.Hedidnotreserveaspecialplaceforhimselfandforbadeotherpeople to do so.Whenhe came to people, he sat downat the edgeof the assembly and toldotherpeopletodothesame.Hegaveeveryonewhosatwithhimhissharesothatnoonewhosatwithhimthoughtthatanyonewashonouredmorethanhewas.Ifanyonesatwithhimorstoodnearhimtoaskforsomething,heputupwiththatpersonuntilthepersonturnedaway.Whensomeoneaskedhimfor

somethingheneeded,heeitherdepartedwithitorwithsomeconsolingwords.Hehadthekindestandbestbehaviourofallpeople,beinglikeafathertothem.Theywereallequalinrespectoftheirrightswithhim.“Hisassemblywasoneofforbearance,modesty,patienceandtrust.Voiceswerenotraisedinitnorwereshortcomingsmadepublicnorlapsesexposed.ItsmemberswereattachedtoeachotherbyfearofAllahandwerehumble.Theoldwererespectedandmercywasshowntotheyoung.Theyhelpedthosewithneedsandshowedmercytostrangers.”Al-HusaynthenaskedabouthowtheMessengerofAllahbehavedwithhiscompanions.‘Alisaid,“TheMessengerofAllah,mayAllahblesshimandgranthimpeace,wasalwayscheerful,easy-tempered,mild.Hewasneitherroughnorcoarse.Hedidnotshoutnorutterobscenities.Hedidnotfindfaultwithnorover-praisepeople.Heignoredwhatwassuperfluousandleftit.Heabandonedthreethingsinhimself:hypocrisy,storingthingsupandwhatdidnotconcernhim.Healsoabandonedthreethingsinrespectofotherpeople:hedidnotcensureanyone,hedidnotscoldthem,nortrytofindouttheirsecrets.“HeonlyspokeaboutthingsforwhichheexpectedarewardfromAllah.Whenhespoke,thepeoplesittingwithhimwereasstillasiftherewerebirdsontheirheads.Whenhewassilent,theytalked,butdidnotquarrel inhispresence.When someone talked in frontofhim, theykeptquietuntil hehadfinished.Theirconversationwasabout the first topicbroached.He laughedatwhat they laughedatandwassurprisedatwhatsurprisedthem.Hewaspatientwithastrangerwhohadcoarselanguage.Hesaid,‘Whenyoufindsomeoneaskingforsomethingheneeds,thengiveittohim.’Hedidnotlookforpraiseexcepttocounterbalancesomething.Hedidnotinterruptanyonespeakinguntilthatpersonhadhimselfcometoanendbyeitherspeakingorgettingupfromwherehewassitting.’“ThisistheendofthehadithofSufyanibnWaki‘.Someoneelseasked‘AliwhatthesilenceoftheMessengerofAllahwaslike.Hesaid,“Hewassilentforfourreasons:forbearance,caution,appraisal,andreflection.Hisappraisallay inconstantlyobservingand listening to thepeople.His reflectionwasuponwhatwouldendureandwhatwouldvanish.Hehadforbearanceinhispatience.Nothingprovocativeangeredhim.“He was cautious about four things: in adopting something good which would be followed, inabandoning something bad which would be abandoned, in striving to determine what would bebeneficialforhiscommunityandinestablishingfor themwhatwouldcombinethebusinessof thisworldandthenext.”This,withAllah’spraiseandhelp,bringstoacloseourdescriptionofhim.

ChapterThree

ONTHESOUNDANDWELL-KNOWNTRADITIONSRELATEDABOUTTHEIMMENSEVALUEPLACEDONHIMBYHISLORD,HISEXALTEDPOSITIONANDHISNOBILITYINTHISWORLDANDTHENEXT

There isnodisputing thathewas thenoblestofmankind, theMasterof theChildrenofAdam, thepersonwith the highest position in the eyes ofAllah, the highest in rank, and the nearest toHim.Knowthatthehadithswhichhavebeenreportedregardingthisareverynumerousindeed.Wehaveconfinedourselvestothosewhicharesoundandwell-known,andwehavedevotedtwelvesectionstodiscussingthemandtheirmeaning.

SECTION1

WhathascomeconcerninghisplacewithhisLord,theMightyandMajestic,hisbeingchosen,hishighrenown,hisbeingpreferred,hismasteryoverthechildrenofAdam,theprerogativeoftherankshewasgiveninthisworldandtheblessingofhisexcellentname.

Ibn‘AbbassaidthattheMessengerofAllahsaid,“Allahdividedpeopleintotwogroups,andHeputmeinthebestgroup.Allahtalksof‘theCompanionsoftheRight’and‘theCompanionsoftheLeft.’IamamongtheCompanionsoftheRightandIamthebestoftheCompanionsoftheRight.ThenHedividedthetwogroupsintothreeandputmeinthebestofthethree.Hesays,‘TheCompanionsoftheRightandtheCompanionsoftheLeftandtheOutstrippers,theOutstrippers.’(56:9)IamamongtheOutstrippersandIamthebestoftheOutstrippers.ThenHedividedthethreeintotribesandHeputmeinthebesttribe.Allahsays,‘Wehaveappointedyouracesandtribesthatyoumayknowoneanother.Indeedthenoblestamongyouisthemostgodfearing.AllahisAll-Knowing,All-Aware.’(49:13)IamthemostgodfearingofthesonsofAdamandthenoblestinthesightofAllah,anditisnoboast.ThenHedividedthetribesandputmeinthebesthouse.Hesays,‘Allahonlydesirestoremoveimpurityfromyou,PeopleoftheHouse,andtopurifyyou.’“(33:33)1AbuSalamasaidthatAbuHurayrasaid,“Theyasked,‘MessengerofAllah,whenwasprophethooddecreedforyou?’Hereplied,‘WhenAdamwasbetweenthebodyandthespirit.’“2Wa’ilaibnal-Asqa’reportedthattheMessengerofAllahsaid,“AllahchoseIsma‘ilfromthechildrenofIbrahim.HechosetheBanuKinanafromthechildrenofIsma‘il.HechosetheQurayshfromtheBanuKinana.HechosetheBanuHashimfromtheQuraysh.HechosemefromtheBanuHashim.”3InthehadithofAnas, theProphetsaid,“Iamthemosthonouredof theChildrenofAdamwithmyLordanditisnoboast.”4ThenthereiswhatisreportedinthehadithofIbn‘Abbas,“Iamthenoblestofthefirstandthelastanditisnoboast.”5‘A’isha reported that the Prophet said, “Jibril, peace be upon him, came to me and said, ‘I havesearchedtheEastandWestoftheearthandIsawnomanbetter thanMuhammadandIsawnoclanbetterthantheBanuHashim.’“6

AnassaidthattheBuraqwasbroughttotheProphetonthenightofhisNightJourney.ItshiedawayfromhimandJibrilsaidtoit,“WouldyoudothistoMuhammad?NoonehaseverriddenyouwhoismorehonouredwithAllahthanhe.”AtthattheBuraqbrokeintoasweat.7Ibn ‘Abbas reported that theProphet said,“WhenAllahcreatedAdam,Hemademedescend to theearthinhisloins.HeputmeintheloinsofNuhintheArkandcastmeintothefireintheloinsofIbrahim.Thenhecontinued tomoveme fromnoble loins topurewombsuntilHebroughtmeoutfrommyparents.Noneofthemevermetinfornication.”8Thisiswhatal-‘Abbasibn‘Abdu’l-Muttalibwasindicatingwhenhesaid:Beforeyoucametothisworld,youwereexcellentintheshadowsandintherepositoryinthetime(ofAdam)whentheycoveredthemselveswithleaves.Thenyoufellthroughtheages-notasamortalnoralumpoffleshnorasaclot.Ratherasadropwhichrodetheships-andputabridleontheidolNasrwhileitspeopleweredrowned(inthetimeofNuh).Thedropwastransferredfromlointowomb.Astheworldproceeded,thenexteraappeared.ThenyourguardianhousecontainedloftinessfromKhindifunderneathwhichweremountainranges.Whenyouwereborn,theearthshoneandthehorizonwasilluminatedbyyourlight.Wetravelinthatilluminationandinthelightandthepathsofrightguidance.OcoolnessofthefireofIbrahim!Ocauseoftheprotectionintheblazingfire!AbuDharr,Ibn‘Umar,Ibn‘Abbas,AbuHurayraandJabiribn‘Abdullahrelatedthathesaid,“Ihavebeengivenfivethings9whichnoProphetbeforemewasgiven.Iwashelpedbyterrorbeingcastintheheartsofmyenemiesamonthinadvanceofmyarrival.Theearthhasbeenmadeamosqueformeandaplaceofpuritysothatwhenthetimeoftheprayercomes,anymanofmycommunitycanpray.Spoils,whichwerenotmadelawfulforanyProphetbeforeme,havebeenmadelawfulforme.Ihavebeensenttoallpeople.Ihavebeengivenintercession.”Anotherversionincludes,“Askandyouwillbegivenit.”Inyetanotherversion,“Mycommunitywillbe presented before me and I will have no fear about what can come to the followed from thefollower.”

Oneversionhas,“Iwassenttotheredandtheblack.”ItissaidthattheblackaretheArabsandtheredaretheforeigners.Itissaidthattheredaremenandtheblackarethejinn.IaanotherhadithreportedfromAbuHurayratheProphetsaid,“IhavebeenhelpedbyterrorbeingcastintotheheartsandIhavebeengivenallthewords.WhileIwasasleep,Idreamtthatthekeysofthetreasuresoftheearthwerebroughtandplacedinmyhands.”Onevarianthas,“TheProphetsweresealedbyme.”10‘Uqbaibn‘AmirreportedthattheProphetsaid,“IwillgoaheadonyourbehalfandIwillbeawitnessfor you. By Allah, I am looking at theWater-Basin even now. I have been given the keys to thetreasuresoftheearth.ByAllah,Idonotfearthatyouwillassociate(withAllah)afterme,butIfearthatyouwillcontendwitheachotherforthisworld.”11‘Abdullahibn‘AmrsaidthattheMessengerofAllahsaid,“IamMuhammad,theunletteredProphet.Thereisnoprophetafterme.Iwasgivenallthewordsandtheirseals.IwasmadetorecognisetheguardiansoftheFireandthebearersoftheThrone.”12Ibn‘Umarsaid,“IwassentnotlongbeforetheFinalHour.”13IbnWahbreportedthattheProphetsaid,“Allahsaid,‘Ask,OMuhammad!’Isaid,‘WhatshallIaskfor,myLord?YoutookIbrahimasafriend;YouspokedirectlytoMusa;YouchoseNuh;andYougaveSulaymanakingdomwhichnooneafterhimcanhave.’Allahsaid,‘WhatIhavegivenyouisbetterthanthat.IhavegivenyouKawthar,andIhaveplacedyournamealongsideMynamewhichiscalledoutintheheavens.Ihavemadetheearthaplaceofpurityforyouandforyourcommunity.Ihave forgivenyouyour past and futurewrong actions.Youwalk amongpeoplewho are forgivenbecauseofyou.Ihavenotdonethisforanyonebeforeyou.IhavemadetheheartsofyourcommunitytheirQur ’ans.IhavestoredupyourintercessionforyouandIhavenotstoreditupforanyProphetbutyou.’“14TheProphetsaidinahadithwhichHudhayfarelated,“MyLordhasgivenmethegoodnewsthatthefirstpeopletoentertheGardenwillbeseventythousandofmycommunityalongwithme.Witheachseventy thousand there will be another seventy thousand and they will not be subjected to anyreckoning. He has granted me that my community will not go hungry and that they will not beovercome.Hehasgivenmevictory,mightand terrorwhich runsamonthaheadofme.Bootyhasbeenallowedformeandmycommunity.Hemade lawful formemuchofwhathebarred to thosebeforeme.Hehasnotputanyconstrictioninthedeenforus.”15AbuHurayrasaid that theProphet said,“EveryProphethasbeengivensignsbywhichpeoplewillbelieve inhim,andwhat Ihavebeengiven is the revelationwhichAllahhas revealed tome,and IhopethatIwillhavethegreatestnumberoffollowersontheDayofRising.”16Accordingtoscholars,thismeansthathismiraclewillcontinueaslongasthisworldremains.AllthemiraclesoftheProphetsvanishedafteratimeandwereonlyseenbythosewhowerepresentduringtheirtime.TheQur ’anwillremaingenerationaftergenerationassomethingthatcanbeseenbytheeye,notjustasinformation,anditwillremainuntiltheDayofRising.Thisisasimplifieddiscussionofavastsubject.Itisalsomentionedinthefinalchapteronmiracles.‘Alisaid,“EveryProphetwasgivensevennoblecompanionhelpersfromamonghiscommunity.OurProphet,mayAllah bless him and grant him peace,was given fourteen. They includedAbuBakr,‘Umar,IbnMas‘udand‘Ammar.”17The Prophet said, “Allah protectedMakka from the Elephant andHe gaveHisMessenger and the

believerspoweroverit.Thatwillnotbeallowedforanyoneafterme.Itwasonlymadelawfulformeforonehourofoneday.”18Al-‘IrbadibnSariyyareportedthatheheardtheMessengerofAllahsay,“IamtheslaveofAllahandtheSealoftheProphets.IwascastintotheclayofAdamandwasthepromiseofmyfatherIbrahimandthegoodnewsof‘IsaibnMaryam.”19Ibn ‘Abbas said, “Allah preferred Muhammad over the angels of the heavens and over all theprophets,maytheblessingsofAllahbeuponthem.”Thepeopleasked,“Whatishisexcellenceovertheinhabitantsoftheheavens?”Hereplied,“Allahsaystotheinhabitantsoftheheavens,‘Wereanyofthem to say, “I amagodapart fromHim,”Wewould repayhimwithHell.That is howWe repaywrongdoers,(21:29)whileHesaidtoMuhammad,‘TrulyWehavegrantedyouamanifestvictory,sothatAllahmayforgiveyouyourearliererrorsandany lateronesandcompleteHisblessinguponyou,andguideyouonaStraightPath.’(48:2)“Theyasked,‘WhatishisexcellenceovertheProphets?’Hereplied,‘Allahsays,“WehavenotsentanyMessenger exceptwith the language of his people so he canmake things clear to them.Allahmisguides anyoneHewills and guides anyoneHewills. He is theAlmighty, theAll-Wise” (14:4)whileHesaidtoMuhammad,“Wesentyoutoallpeople.”‘“(34:28)20Khalid ibn Ma‘dan reported21 that a group of the Companions of the Messenger of Allah said,“Messenger of Allah! Tell us about yourself!” He replied, “Yes, I will. I am the answer to thesupplicationofmyfather, Ibrahim,whenHesaid, ‘OurLord,sendamong themaMessenger fromamongthem.’(2:129)‘Isagavegoodnewsofme.Whenmymotherwaspregnantwithme,shedreamtthatalightcamefromherthatilluminatedthecastlesofBosrainSyria.IwassuckledamongtheBanuSa‘dibnBakr.WhileIwasoutwithoneofmyfoster-brothersbehindourtentsherdingsomeanimalsof ours, twomenwearingwhite garments cameup tome.22Theyheldme fast and split openmychest frommy throat tomy lower belly.Then they tookoutmyheart and split it open.Then theyextractedablackdropfromitandthrewitaway.Thentheywashedmyheartandchestwiththatsnowuntiltheyhadcleanedit.”Hesaidinanotherhadith,“Thenoneof themreachedforsomethingandtherewasaringmadeoflightinhishandwhichwoulddazzleanyonewholookedatit.Hesealedmyheartwithitandmyheartwasfilledwithbeliefandwisdom.Thenheputitback.Thentheotheronepassedhishandoverthatpartofmychestanditwashealed.23“Thenoneofthemsaidtohisfellow.‘Weighhimagainsttenofhiscommunity,’sotheyweighedmeagainstthemandIoutweighedthem.Thenhesaid,‘Weighhimagainstahundredofhiscommunity,’sotheyweighedmeagainstthemandIoutweighedthem.Thenhesaid,‘Weighhimagainstathousandofhis community,’ so theyweighedmeagainst themand Ioutweighed them.Thenhe said, ‘Leavehim.Ifyouweretoweighhimagainstallofhiscommunity,hewouldstilloutweighthemall.’“Then they embracedme and kissedmyhead andkissedmebetweenmy eyes.Then they said, ‘Obeloved,donotfear!Ifyouonlyknewtheblessingthatthismeantforyou,youwouldbedelighted!’Then they said, ‘How honoured you arewithAllah!Allah andHis angels arewith you.’“ InAbuDharr ’sversionofthehadith,hesaid,“Theyleftme,andIcanalmostseethemstill.”AbuMuhammadal-Makki,Abu’l-Laythas-SamarqandiandothersrelatedthatwhenAdamrebelled,hesaid,“OAllah,forgivememyerrorbytherightofMuhammad!”Allahsaidtohim,“HowdoyouknowMuhammad?”Hesaid,“IsawwrittenineveryplaceintheGarden,‘ThereisnogodbutAllah,

MuhammadistheMessengerofAllah.’SoIknewthathewasthemosthonouredofcreationinYoureyes.”SoAllahturnedtohimandforgavehim.ItissaidthatthisistheinterpretationofthewordsofAllah,“AdamlearnedsomewordsfromhisLord.”(2:27)Another variant has thatAdam said, “When you createdme, I liftedmy gaze toYourThrone andwrittenonitwas:“ThereisnogodbutAllah,MuhammadistheMessengerofAllah,”soIknewtherewouldbenooneheldingreateresteembyYouthantheonewhosenameYouplacedalongsideYourown name.”Allah then revealed to him, “ByMymight andmajesty, he is the last of the prophetsamong your descendants. If it had not been for him, Iwould not have created you.” It is said thatAdamwasgiven thekunya,AbuMuhammad. Somepeople say that itwasAbu’l-Bashar (father ofmankind).ItisrelatedthatSurayjibnYunus24said,“Allahhasangelswho,aspartoftheirworship,visiteveryhouse which has an Ahmad or Muhammad in it because of the honour in which they holdMuhammad.”IbnQani‘,theQadi,relatedfromAbu’l-Hamra’thattheMessengerofAllahsaid,“WhenIwastakenon my Night Journey to the heavens, written on the Throne was: ‘There is no god but Allah;MuhammadistheMessengerofAllah;Ihavesupportedhimwith.’”25Ibn‘AbbassaidinexplanationofthewordsofAllah,“Underitwasatreasureforthem,”(18:82)“Itisa tabletofgoldonwhichhasbeenwritten:Howextraordinaryfor theonewhoiscertainabout thedecree!–Howcanhebegin?HowextraordinaryfortheonewhoiscertainoftheFire!-Howcanhelaugh?Howextraordinaryfortheonewhoseesthisworldanditsvicissitudesinrespectofpeople!-Howcanhebeatpeacethere?IamAllah.ThereisnogodbutMe.MuhammadisMyslaveandMyMessenger.”26Ibn ‘Abbas said, “Written on the door of the Garden is: I am Allah. There is no god but Me.MuhammadistheMessengerofAllah.Iwillnotpunishanyonewhosaysthat.”27Itisrelatedthatwritingwasfoundonanancientstonewhichsaid,“Muhammadisagodfearing,right-actingmananda trustymaster.”As-Simintarimentioned thathe sawachild inoneof thecitiesofKhorasanwhohad,“ThereisnogodbutAllah”writtenononesideofhimand“MuhammadistheMessengerofAllah”ontheother.HistorianssaythataredrosewasfoundinIndiawhichhadwrittenonitinwhite,“ThereisnogodbutAllah.MuhammadistheMessengerofAllah.”Ja‘far ibnMuhammad related that his father said, “A callwill be given on theDay ofRising: Letwhoever isnamedMuhammadstandupandenter theGardenbyvirtueof thehonourofhisname,mayAllahblesshimandgranthimpeace.”Ibnal-QasimandIbnWahbreportedthatMaliksaid,“IheardthepeopleofMakkasaythatthereisnohouseinwhichthereisthenameMuhammadwhichdoesnotprosperandthepeopleofthathouseareprovidedforasaretheirneighbours.”The Prophet said, “None of you will be harmed if he has one, two, or threeMuhammads in hishouse.”28‘Abdullah ibnMas‘ud said, “Allah looked into the hearts of the slaves andHe chose the heart ofMuhammadfromamongthem.HechosehimforHimselfandsenthimwithHisMessage.”29An-Naqqashrelatedthatwhentheayatwasrevealed,“ItisnotrightforyoutocauseannoyancetotheMessengerofAllahorever tomarryhiswivesafterhim.Todo thatwouldbedreadful inAllah’s

sight,” (33:54) the Prophet got up and addressed the people, saying, “Company of the people ofbelief!Allah the ImmensehaspreferredmeoveryougreatlyandHehaspreferredmywivesoveryougreatly.”------1.Hadithfromat-Tabaraniandal-Bayhaqi.2.At-Tirmidhi,soundhadith.3.Muslim.4.At-Tirmidhi.5.Ibid.6.Al-Bayhaqi,AbuNu‘aymandat-Tabarani.7.Muslimandal-Bukhari.8.RelatedbyIbnAbi‘Umaral-‘AdaniinhisMusnad.9.Someofthemsaysix.MuslimfromAbuHurayra.10.Al-BukhariandMuslim.11.Ibid.12.AhmadibnHanbalwithagoodisnad.13.AhmadibnHanbalwithagoodisnad,alsoMuslim,al-Bukhariandat-TirmidhifromAnas.14.Al-BayhaqifromAsma’.15.IntheHistoryofIbn‘Asakir,marfu‘.16.Al-BukhariandMuslim.17.IbnMajahandat-Tirmidhi.18.Al-BukhariandMuslim.19.IbnHanbal,al-Bayhaqiandal-Hakam,sahihisnad.20.Hadithal-Bayhaqi,ad-DarimiandIbnAbiHatim.21.ThesamethingisrelatedfromAbuDharr,ShaddadibnAwsandAnasibnMalik.22.Onevarianthas‘threemenwithagoldenbasinfilledwithsnow.’23.Inonevariant,fromAd-DarimiandAbuNu‘aym,Jibrilsaid,“Itisasturdyheartwhichhastwoeyesinitwhichseeandtwoearswhichhear.”24.ShurayjibnYunusal-BaghdadiwasoneoftheImamsofhadithfromwhomMuslim,al-BaghawiandAbuHatimtransmitted.25.At-Tabarani.26.Al-Bazzar.27.Itisnotknownwhorelateditfromhim.28.IbnSa‘d.29.IbnHanbal,al-Bazzarandat-Tabarani.

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SECTION2

ThemiracleoftheNightJourney

ThisconcernshisintimateconversationwithAllah,hisvision,hisbeingimamofalltheprophetsandhisascent to theLote-Treeof theFurthestLimit andwhathe sawof thegreatest signsofhisLordduringhisNightJourney.OneofhisspecialqualitiesisrevealedbythestoryoftheNightJourneyandtheexalteddegreesthatwereconferredonhimbyit.ItismentionedintheMightyBookandtherearecommentariesonitinsoundhadith.Allahsays:“GlorybetoHimwhotookHisslaveonajourneyonenightfromtheSacredMosquetotheFurthestMosque,whosesurroundingsWehaveblessed,inordertoshowhimsomeofOurSigns.HeistheAll-Hearing,theAll-Seeing.”(17:1)And:“Bythestarwhenitdescends,yourcompanionisnotmisguidedormisled;nordoeshespeakfromwhim. It isnothingbutRevelation revealed, taughthimbyone immenselystrong,possessingpowerandsplendour.Hestoodtherestationary–thereonthehighesthorizon.Thenhedrewnearandhungsuspended.Hewastwobows’-lengthsawayorevencloser.ThenHerevealedtoHisslavewhatHerevealed.Hisheartdidnot lieaboutwhathesaw.What!Doyoudisputewithhimaboutwhathesaw?HesawhimagainanothertimebytheLote-treeoftheFinalLimit,besidewhichistheGardenofRefuge,whenthatwhichcoveredtheLote-treecoveredit.Hiseyedidnotwavernordidhelookaway.HesawsomeoftheGreatestSignsofhisLord.”(53:1)TheMuslimsdonotdoubtthathisNightJourneyistruesinceitiswrittenintheQur ’anandmanyandwidespreadhadithshavereporteditsdetailsandcommentedonitsmarvelsandthespecialqualitiesofourProphet,Muhammad,itdemonstrates.Wethinkthatthemostcompleteversionofithasalreadybeengivenbutwewillindicatealittlemoreaboutit.Anas ibnMalikreported that theMessengerofAllahsaid,“TheBuraqwasbrought tome. Itwasawhiteanimalsomewhattallerthanadonkey,butsmallerthanamule.Itsstepcoveredadistanceequaltotherangeofitsvision.ImounteditandrodeuntilIwasbroughttoJerusalem.ThenItiedittotheringwhichtheProphetsuse.ThenIenteredthemosqueandprayedtworak‘atsthere.IcameoutandJibrilbroughtmeavesselofmilkandavesselofwine.IchosethemilkandJibrilsaid,‘Youhavechosenthefitra.’“Thenhewentupwithmetothefirstheaven.Jibrilaskedforittobeopenedandavoicesaid,‘Whoisit?’Hereplied,‘Jibril.’Thevoicesaid,‘Whoiswithyou?’Hereplied,‘Muhammad.’Itsaid,‘Washesentfor?’Hereplied,‘Hewassentfor,’andthedooropenedforus.IfoundAdamwhowelcomedmeandprayedforme.ThenwewentuptothesecondheavenandJibrilaskedforittobeopened.Avoicesaid,‘Whoisit?’Hereplied,“Jibril.”Itsaid,“Whoiswithyou?”Hereplied,“Muhammad.”Itsaid,‘Washesentfor?’Hereplied,‘Hewas,’andthedoorwasopenedforus.ThereIfoundmycousins,‘IsaibnMaryamandYahyaibnZakariyya.Theywelcomedmeandprayedforme.Thenwewentuptothethirdheavenandthesamethinghappened.ItwasopenedformeandtherewasYusuf.Hehadbeengivenhalfof allbeauty.Hewelcomedmeandprayed forme.Thenwewentup to the fourth

heavenandthesamethinghappened.IfoundIdris,andhewelcomedmeandprayedforme.Allahhassaid, ‘Weraisedhimup toahighplace.’ (19:56)Thenwewentup to thefifthheavenand thesamethinghappened.TherewasHarunwhowelcomedmeandprayedforme.Thenwewentuptothesixthheavenandthesamethinghappened.ThereIfoundMusawhowelcomedmeandprayedforme.Thenwewentuptotheseventhheavenandthesamethinghappened.ThereIfoundIbrahimleaningagainsttheFrequentedHouse(Al-Baytal-Ma‘mur).Everyday,seventy thousandangelsenter into itanddonotemerge.“ThenhetookmetotheLote-treeoftheFurthestLimitwhoseleavesareliketheearsofelephantsandwhosefruitsarelikeearthernwarevessels.WhenacommandfromAllahcoversit,whatiscoveredundergoesachangewhichnocreatureiscapableofdescribingduetoitssublimebeauty.ThenAllahrevealedtomewhatHerevealedandHemadefiftyprayerseverydayandnightobligatoryforme.IcamedowntoMusaandheasked,‘WhatdidyourLordmakeobligatoryforyourpeople?’Ireplied,‘Fiftyprayers.’Hesaid,‘GobacktoyourLordandaskHimtolightenit.Yourcommunitywillneverbeabletodothat.IhavetestedtheBanuIsra‘ilandknowbyexperience.’SoIwentbacktomyLordandsaid,‘MyLord,lightenitformycommunity!’sohedeductedfiveprayers.IwentbacktoMusaandsaid,‘Hedeductedfiveforme.’Hesaid,‘Yourcommunitywillnotbeabletodothat,sogobackandaskHimtolightenit.’“IkeptgoingbackandforthbetweenmyLordandMusauntilAllahsaid,‘Muhammad,theyarefiveprayerseverydayandnight.Eachprayercountsasten,sothatmakesfiftyprayers.Whoeverintendstodosomethinggood,andthendoesnotdoit,agoodactionwillbewrittenforhim.Ifhedoesit,thentenwillbewrittenforhim.Whoeverintendstodosomethingbadanddoesnotdoit,nothingwillbewrittenagainsthim.Ifhedoesit,thenonebadactionwillberecorded.’ThenIwentdowntoMusaandtoldhimaboutthat.Hesaid,‘GobacktoyourLordandaskHimtolightenit.’TheMessengerofAllahsaid,‘IhavegonebacktomyLordsooftenthatIamashamedbeforeHim.’“1YunusibnYazidal-AylirelatedfromIbnShihabfromAnasthatAbuDharrsaidthattheMessengerofAllahsaid,“TheroofofmyhousewassplitopenandJibrildescendedandopenedmybreast.ThenhewasheditwithwaterfromZamzam.Thenhebroughtagolddishfilledwithwisdomandbeliefandhepoured it intomy breast and then closed it up. He tookme by the hand and ascendedwithme toheaven.”2Qatada relateda similarhadith fromAnas fromMalik ibnSa‘sa‘awhichputs things inadifferentorderandhasdifferentdetailsandadifferentorderoftheProphetsintheheavens.Thabit’shadithisbetterandmoreprecise.TherearesomeadditionstotheNight-JourneyandIwillmentionsomeoftheusefulpointsinthem.InthehadithofIbnShihabwefind,“EveryProphetsaidtome,‘Welcometotheright-actingProphetandright-actingbrother,’exceptforAdamandIbrahimwhosaid‘aright-actingson.’“Ibn‘Abbashas,“ThenhewentupwithmeuntilIcametoalevelplainwhereIheardthesqueakingofpens.”Anashas,“ThenhewentupwithmeuntilIcametotheLote-TreeoftheFurthestLimit.ItwascoveredincoloursthatIdidnotrecognise.ThenIwasbroughtintotheGarden.”InthehadithofMalikibnSa‘sa‘awefind,“WhenIpassedMusa,hewept.Hewasasked,‘Whyareyou weeping?’ He replied, ‘Lord, this is a young man who was sent after me and more of hiscommunitywillentertheGardenthanthoseofmycommunity.‘“3InthehadithofAbuHurayrawefind,“IsawmyselfinagroupoftheProphets.Whenthetimeforthe

prayercame,Iwastheirimam.Someonesaid,‘Muhammad!ThisisMalik,theguardianoftheFire,sogreethim’Iturnedaroundandhegreetedmefirst.”4InthehadithofAbuHurayrawefind,“ThenhetravelleduntilhecametoJerusalemanddismounted.He tied his horse to the Rock and prayedwith the angels.When the prayerwas over, they asked,‘Jibril,whoisthiswithyou?’Hesaid,‘ThisisMuhammad,theMessengerofAllahandtheSealoftheProphets.’Theyasked,‘Hashebeensentalready?’Hesaid,‘Yes.’Theysaid,‘MayAllahgivehimlonglifeasabrotherandacaliph!Anexcellentbrother!Anexcellentcaliph!’ThenhemetthespiritsoftheProphetswhopraisedtheirLordandhementionedwhateachofthemsaid.Theywere:Ibrahim,Musa,‘Isa,Dawud,andSulayman.”He continued, “Muhammad praised his Lord, the Mighty and Majestic, saying, ‘All of you havepraisedyourLord,soIwillpraiseHim.PraisebetoAllahwhohassentmeasamercytotheworldsand as a bringer of good news and a warner for all people. He has sent down the Furqan(Discrimination) on me which makes all things clear. He has made my community the bestcommunityandHehasmademycommunityamiddlecommunity.Theyarethefirstandtheyarethelast.He openedmy breast forme and removedmy burden fromme and elevatedmy renown andmademeanopenerandaseal.’Ibrahimsaid,‘ThisiswhyMuhammadisbetterthanyou.’“InthehadithofIbnMas‘ud5wefind,“HebroughtmetotheLote-TreeoftheFurthestLimitwhichisinthesixthheaven.Whatrisesfromtheearthtoitreachesitandtouchespartofit.Whatfallsfromaboveitreachesitandtouchespartofit.Allahsays,‘thatwhichcoveredtheLote-treecoveredit.’“(53:15)IntheversionofAbuHurayrathroughar-Rabi‘ibnAnaswefind,“Iwastold,‘ThisistheLote-TreeoftheFurthestLimit.Eachmemberofyourcommunitywhotravelsyourpathwillreachit.ItistheFurthestLote-Tree.Fromitsrootsissueriversofsweetwater,riversofunalteredmilk,riversofwinetodelight thedrinkers,andriversofpurehoney.This tree isso immensethat itwouldtakeariderseventyyearstorideacrossitsshadow.Asingleleaffromitwouldshadecreation.Lightcoversitandangelscover it.’“AbuHurayrasaid that this refers toHiswords,“thatwhichcovered theLote-treecoveredit.”Allahsaidtohim,“Ask!”Muhammadsaid,“YoutookIbrahimforaclosefriendandYougavehimanimmensekingdom.YouspokedirectlytoMusa.YougaveDa’udanimmensekingdomandmadeironmalleableforhimandsubjectedthemountainstohim.YougaveSulaymananimmensekingdomandYousubjugatedtohimmen,jinn,shaytans,and thewindsandgavehimakingdomthatnooneafterhimwouldhave.Youtaught‘IsatheTorahandtheEvangelandYoulethimhealtheblindandtheleperandYouprotectedhimandhismotherfromtheaccursedShaytansothathewouldfindnowayagainstthem.”Allah said to him, “I have taken you as a close friend and a beloved. Written in the Torah is:‘MuhammadistheBelovedoftheMerciful.’IhavesentyoutoallpeopleandImadeyourcommunitysuch that none will be permitted to speak until they have testified that you areMy slave andMyMessenger.Imadeyouthefirstoftheprophetstobecreatedandthelastofthemtobesent.IgaveyouthesevenMathaniandIdidnotgivethemtoanyprophetbeforeyou.IgaveyouthesealsoftheSuratal-Baqara froma treasureunderMyThrone,and Ididnotgive them toanyProphetbeforeyou. Imadeyouanopenerandaseal.”Anotherversionhas:“TheMessengerofAllahwasgiventhreethings:hewasgiventhefiveprayers;

hewasgiventhesealsofSuratal-Baqara;andhewasgivenpardonforthemajorwrongactionsofeveryoneofhiscommunitywhodidnotassociateanythingwithAllah.”6Allahsays:“Hisheartdidnotlieaboutwhathesaw.”IbnMas‘udsaysthathesawJibrilinhistrueformwhichhadsixhundredwings.ThehadithofSharikibnAbiNamrsaysthathesawMusaintheseventhheaven.HewastakenhigherthanthattowhatonlyAllahknows.Musasaid,“Ididnotthinkthatanyonewouldeverberaisedaboveme.”AnassaidthattheProphetprayedwiththeProphetsinJerusalem.AnasreportedthattheMessengerofAllahsaid,“OnedaywhileIwassitting,Jibrilcameandstruckme between my shoulders. I got up and went up to a tree in which there was something whichresembledtwobirds’nests.HesatinoneandIsatintheother.Itgrewuntilitfilledtheeastandwest.HadIsowished,Icouldhavetouchedthesky.Lookingaround,IglancedatJibrilanditseemedasifhewasapieceoftransparentcloth.IrecognisedthesuperiorityofhisknowledgeofAllahovermine.ThegateofheavenwasopenedandIsawablindinglightandtheveildroppedbelowme.Thepearlandtherubysplitopen,andthenAllahrevealedtomewhatHewishedtoreveal.”7Al-Bazzarmentioned that ‘Ali ibnAbiTalib said, “WhenAllahwanted to teachHisMessenger theadhan,JibrilcametohimwitharidingbeastcalledtheBuraq.Hewenttomountitanditshiedawayfromhim. Jibril said, ‘Bestill.ByAllah,noslavemorehonouredwithAllah thanMuhammadhaseverriddenyou.’SohemounteditandrodeuntilitbroughthimtotheveiljustbelowtheMerciful.ThenanangelcameoutoftheveilandtheMessengerofAllahasked,‘Jibril!Whoisthis?’Hesaid,‘BytheOnewhosentyouwiththetruth,IhavethecloseststationofallcreaturestoAllah,butIhavenot seen this angel from the time I was created until this very minute.’ The angel said, ‘Allah isgreater!Allah isgreater!’Avoicecamefrombehind theveil, ‘Myslavehasspoken the truth. Iamgreater!Iamgreater!’Theangelsaid,‘ItestifythatthereisnogodbutAllah.’Avoicefrombehindthe veil said, slave has spoken the truth. There is no god but Me,’ and the rest of the adhan ismentioned, although he did notmention the response to thewords, ‘Come to the prayer, come tosuccess.’”Hesaid,“ThentheangeltookMuhammadbythehandandadvancedhimsothathewastheimamoftheinhabitantsoftheheavens,includingAdamandNuh.”Abu Ja‘far Muhammad ibn ‘Ali ibn al-Husayn said, “Allah honoured Muhammad above theinhabitantsoftheheavensandtheearth.”8Theveilisforcreatures,notfortheCreator.Theyareveiled.TheCreator-mayHebemagnified!-isdisconnectedfromanythingthatcouldveilHimsinceveilsaredefinedbythesenses.Heveilstheeyes,theinnereyes,andtheperceptionofHiscreatureshowandwhenHewillsasHehassaid,“Noindeed!Ratherwhattheyhaveearnedhasrusteduptheirhearts.”(83:14)Inthishadithitsays,“Thenanangelcameoutoftheveil,”soitmustbethatitisaveilwhichveilswhat isbeyond it so that the angels cannotperceiveHispower, immensity, and themarvelsofHisMalakutandJabarutbeyond thatpoint.This indicates that thisveil isnotparticular to theEssence.WhatKa‘b ibnMati‘ said in his commentary on theLote-Tree of theFurthestLimit indicates this:“Theknowledgeoftheangelsendsthere.TheretheyfindthecommandofAllahandtheirknowledgedoesnotpassbeyondthatpoint.”Asfor,“belowtheMerciful,”itcanbeconsideredthatwhat isconnectedtoithasbeenomitted, i.e.

belowtheThroneof theMerciful,oroneofHisimmensesignsor thebasesof therealitiesofHisgnoses,asHeknowsbest.ItissimilartothewordsofAllah,“Askthevillage,”(12:82)meaningitspeople.It says, “A voice came from behind the veil, ‘My slave has spoken the truth. I am greater! I amgreater!’”TheliteralmeaningofthisisthathedoesnothearAllah’swordshere,butfrombehindaveilasAllahsays,“It isnotproperforAllahtoaddressanyhumanbeingexceptbyinspiration,orfrombehindaveil,orHesendsamessengerwhothenrevealsbyHispermissionwhateverHewills.HeisindeedMostHigh,All-Wise.”(42:51)ThismeanshedoesnotseeHim.HiseyeisveiledfromseeingHim.Ifthestatement,“Muhammad,mayAllahblesshimandgranthimpeace,sawhisLord,theMightyandMajestic”istrue,itispossiblethatthatoccurredinanotherplacebeforeorafterthisandatthattimetheveilwasliftedfromhiseyesothathesawHim.Allahknowsbest.---1.Muslim.Thabitconsidersthishadithtobeexcellent(jayyid)fromAnas.Noonehastransmitteditin a more correct form than him. Other people mixed a lot with it from Anas, especially thetransmissionofSharik ibnAbiNamir. In thebeginning,hementions theangelcoming tohimandsplitting open his abdomen andwashing itwith thewater ofZamzamwhich took place before therevelationwhilehewasachild.Shariksaysinhishadith,“Thatwasbeforehereceivedrevelation,”andthenhementionsthestoryoftheNightJourney,butthereisnodisagreementaboutthefactthatittook place after the revelation.More than one person has said that it took place a year before theHijra.Somesaythatitwasevenearlier.ThabitrelatedfromAnasfromthetransmissionofHammadibnSalamahowJibrilcametotheProphetwhilehewasplayingwithsomechildrenathiswet-nurse’splaceandsplitopenhisheart.ThatstoryisseparatefromthehadithoftheNightJourneyaspeoplerelateit.TheNightJourneytoJerusalemandtotheLote-treeoftheFurthestLimitarethesamestoryandthefactthathereachedJerusalemandascendedfromtherehasbeenprovedbeyondanydoubt.2.Muslimandal-Bukhari.3.Ibid.4.Al-Bayhaqi.5.AbuNu‘aym.6.Muslim.7.Al-Bazzarandal-Bayhaqi.8.Al-Bazzar.---

SECTION3

TherealityoftheNightJourney

ThereisdisagreementamongtheearlyCommunityandscholarsaboutwhethertheProphetwentonhisNightJourneyinbodyoronlyinspirit.Therearethreepositions.

One group maintain that he went in spirit and that it was a dream, while acknowledging that thedreamsoftheprophetsaretrueandrevelationary.ThisiswhatMu‘awiyabelieved.Itisalsoattributedto al-Hasan al-Basri, although he is also known to have held the opposite position as indicated byMuhammadibnIshaq.AsevidencefortheirpositiontheyciteAllah’swords,“WedidnotappointthevisionWeshowedyou,exceptasatrialandtemptationforthepeople,northeAccursedTreeintheQur ’an.”(17:60)Thereisalsowhatisrelatedfrom‘A’isha,“IdidnotmissthebodyoftheMessengerofAllah,mayAllahbless himandgrant himpeace.”Furthermore, theProphet said, “While Iwasasleep”,andAnassaid,“HewasasleepintheMasjidal-Haram.”TheProphetsaid,“IwokeupandIwasintheMasjidal-Haram.”Mostof theSalaf and theMuslims believe that hewent on theNight Journey in his physical bodywhilehewasawake.ThisisthetruthandhasbeenstatedbyIbn‘Abbas,Jabir,Anas,Hudhayfa,AbuHurayra,MalikibnSa‘sa‘a,AbuHabbaal-Badri,IbnMas‘ud,ad-Dahhak,SaibnJubayr,Qatada,Ibnal-Musayyab, IbnShihab, IbnZayd, al-Hasan al-Basri, Ibrahim,Masruq,Mujahid, ‘Ikrima, and IbnJurayj. It is proof ofwhat ‘A’isha said and it iswhat is stated by at-Tabari, IbnHanbal andmanyMuslims. It is also what has been said by most of the later fuqaha’, men of hadith, kalam, andQur ’aniccommentary.AnothergroupsaythattheNightJourneywastakeninbodywhileawakefromtheMasjidal-HaramtoJerusalem,andthenhewentinspiritthroughtheheavens.AsevidencefortheirpositiontheycitethewordsofAllah,“Glorybe toHimwho tookHisslaveona journeyonenight fromtheSacredMosquetotheFurthestMosque...”(17:1)making“theFurthestMosque”theendofthejourney.Thisevent in itself is sufficientlyawe-inspiringby reasonof the immensehonourshown to theProphetMuhammadbyitandthemiraculousnatureofsuchanightjourney.ThesepeoplesaythatiftheNightJourneyinhisphysicalbodyhadbeenfurtherthantheFurthestMosque,Allahwouldhavementioneditsothatitwouldhavebecomeevenmorepraiseworthy.Then these two lattergroupsdisagree aboutwhetherhe actuallyprayedat Jerusalemornot. In thehadithofAnasandothersitsaysthatheprayedthere,butHudhayfaibnal-Yamandisagreeswiththat.Hesaid,“ByAllah,theydidnotleavethebackoftheBuraquntiltheycameback.”Thetrue,soundpositioninthis,Allahwilling,isthattheNightJourneywasbothinspiritandinbodythroughouttheentireevent.TheQur ’anicverses,soundtraditionsandconsideredopinionallindicatethis.Onedoesnotabandonthetruthoftheliteralmeaningforinterpretationexceptwhennothingelseispossible.ThathewentontheNightJourneyinbodywhileawakeisnotimpossible.Ifithadbeenadream,Allahwouldhavesaid,“withthespiritofHisslave”.Allahalsosays,“Hiseyedidnotwavernordidhelookaway.”(53:16)If it had only been a dream, then it would not have involved either a sign or a miracle. Theunbelieverswould not have thought it impossible and rejected it and theweakMuslimswould nothavebeendoubtfulaboutitandfounditatestsincethingslikethisarenotunknownindreams.Thisdoubt only arose because they knew that his report indicated it being in his physical body whileawake,includingwhathementionedaboutprayingwiththeProphetsinJerusalemorintheheavens,JibrilbringinghimtheBuraq,theascension,askingfortheheavenstoopenanditbeingsaid,“Whoisit?”andtheanswer“Muhammad”beinggiven,hismeetingtheProphetsthereandwhathappenedwiththemandtheirwelcometohim,theobligationoftheprayerbeingconfirmedandhisgoingbackandforthtoMusa.Ibn‘Abbassaid,“Itwasdirectvisionwhichhesawwithhisowneyes.Itwasnotadream.”

Al-Hasanal-BasrireportedthattheProphetsaid,“WhileIsleepingintheHijr,Jibrilcametomeandproddedmewithhisfoot.IsatupbutIdidnotseeanythingsoIlaybackdownagain.”Thathappenedthree times.He said, “The third time, hegrabbedmeby the armandpulledme to thedoor of themosque.Therewastheridinganimal,theBuraq.”UmmHani’said,“TheMessengerofAllahwas takenon theNightJourney thenighthewas inmyhouse.Hehadprayedthefinalnightprayerandsleptwithus.AtthetimeofFajr, theMessengerofAllahwokeusup.ThenheprayedSubhwithus.Hesaid,‘UmmHani’!Iprayedthefinalnightprayerwith you, as you saw, in this valley, then Iwent to Jerusalem and prayed there. Then I prayed themorningprayerwithyouasyousee.’”1Thismakesitclearthathewentinhisphysicalbody.AbuBakrmentioned2thathesaidtotheProphetaboutthenightoftheNightJourney,“MessengerofAllah,IlookedforyouinyourplacebutIdidnotfindyou.”TheProphetreplied,“JibrilcarriedmetotheFurthestMosque.”‘UmarsaidthattheMessengerofAllahsaid,“IprayedinthefrontofthemosqueontheeveningoftheNight Journeyand thencame to theRock in Jerusalem.Anangelwasstanding therewith threevessels.”3Theseareexplicitstatementswhichareclearandnotimpossible,sotheliteralmeaningistaken.AbuDharrreportedthattheProphetsaid,“TheroofofmyhousewassplitopenwhileIwasinMakka.JibrilcamedownandopenedmybreastandwasheditwithZamzamwater....Thenhetookmebythehandandascendedwithme.”4Anassaid,“IwasfetchedandtheytookmetoZamzamandopenedmybreast.”AbuHurayrareportedthattheProphetsaid,“IsawmyselfintheHijrwhenQurayshwereaskingmeaboutmyNight Journey. They askedme about things aboutwhich Iwas not sure, so I wasmoredistressedthanIhaveeverbeen.ThenAllahmadeitappearbeforemesothatIcouldlookatit.”5ThesameisrelatedfromJabir.6‘UmaribnAl-KhattabrelatedinthehadithoftheNightJourneythattheProphetsaid,“IreturnedtoKhadijaandshehadnotyetturnedover.”---1.IbnIshaq,at-TabaraniandIbnJarir.2.FromShaddadibnAws;inal-BayhaqiandIbnMardawayh.3.IbnMardawayh.4.Al-BukhariandMuslim.5.Muslim.6.Al-BukhariandMuslim.----

SECTION4

Refutationofthosewhosayitwasadream

Thosewho say it was a dream use thisayat as proof, “We did not appoint the vision (ru’ya)Weshowedyou,exceptasatrialandtemptationforthepeople,”(17:59)Hecalleditavision(ru’ya).1Wecounter this by saying that Allah said, “Glory be to Him who took His slave on a journey onenight…”(17:1)Thisrefutesitbecauseyoucannotsayaboutsomeonewhoisasleepthathewentonajourney.Allahalsosaidthat“itisatrialforpeople.”Thisconfirmsthatitisvisionwiththenakedeyeandaphysicaljourneyinthebodysinceadreamwouldnotconstitutea“trial”.Noonewouldrejectitbecauseanyonecandreamsomethinglikethatandseehimselfindifferentplacesatthesametime.However thecommentatorsdodisagreeabout thisayat. Someof thembelieve that itwas revealedregardingthedecisionmadeatHudaybiyaandwhat thepeoplefeltabout that.2However this isnotgenerallybelievedtobethecase.Asfortheirstatementthathesaid,“insleep(manam)”inthehadithandinanotherhadith,“Betweenbeingasleepandawake”,and“Iwasasleepand thenwokeup”, there isnoproof in that since it isprobablethatwhentheangelfirstcametohim,hewasasleep,thushewasasleepatthebeginningofhisbeingtakenandconveyedatnight.Thereisnothinginthehadith thatsayshewasasleepduringtheentireevent,unlessyouinferthatfromhiswords,“IwokeupandIwasintheMasjidal-Haram.”Hiswords,“Iwokeup”couldmean“In themorningI foundmyself...”orhecouldhavewokenupfromanothersleepafterhehadbeenreturnedtohishouse.ItmerelyindicatesthathisNightJourneydidnotlasttheentirenight.Hiswords,“IwokeupandIwasintheMasjidal-Haram,”maybeindicativeofhisimmersioninthemarvelsheperceivedintheUnseenRealms(Malakut)oftheheavensandtheearth,andhiswitnessingoftheHighestAssemblywhichhadaninwardeffect,aswellashisvisionofthegreatestsignsofhisLordsothatheonlyrecoveredandreturnedtothestateofnormalhumanitywhenhewasbackintheMasjidal-Haram.A thirdpossibility is that bothhis sleep andwakefulnesswere real as thewords suggest in that hetravelledatnightwithhisbodyasleepwhilehisheartwasconscious.ThedreamsofProphetsaretrue.Their eyes sleep and their hearts do not sleep. One of the people of spiritual indication (isharat)inclinedtosomethinglikethisopinion,sayingthattheProphetclosedhiseyessothatnothingsensorywoulddistracthimfromAllah.ItwouldnotbesoundtosaythisofthetimehewasprayingwiththeProphets.PerhapsthereweredifferentstatesduringthecourseoftheNightJourney.Afourthpossibilityisthat“sleep”heremightrefertothephysicalpositionofthesleeperlyingdown.It isstrengthenedbywhatissaidintheversionof‘AbdallahibnHumaydfromHammam,“WhileIwasasleep-orperhapshesaidlyingdown...”Anotherversionhas“...betweenbeingasleepandbeingawake.”Itissaidthisexpressestheusualpositionassumedbysomeonesleeping.Theseextrareferencestosleep,andmentionofthesplittingofhischestandhisdrawingneartohisLord occur in the version of thishadith through Sharik fromAnas in a rare recension. In soundhadiths, the splitting of his belly occurredwhen hewas young, before his prophethood, since thehadith states,“beforehewassent.”Bygeneralconsensus, theNightJourneyoccurredafterhewassent.Allof thisweakenswhat is related in theversionofAnas,andAnasclearlystated thathewasrelatingfromsomeoneelseanddidnothearitdirectlyfromtheProphet.3Asfor‘A’ishasaying,“Ididnotmisshisbody”,‘A’ishacouldnothavespokenaboutitfromactualwitnessingbecause shewasnot hiswife thennorwas she at an agewhere she couldbeprecise. Itcouldbethatshewasnotevenbornuntilafter theevent.ThereissomedisagreementaboutexactlywhentheNightJourneytookplace.Accordingtothestatementofaz-Zuhriandthosewhoagreewith

him,itwasatthebeginningofIslam,aboutayearandahalfafterhebecameaprophet.‘A’ishawasabouteightyearsoldatthetimeofthehijra.4Others say that theNight Journeywas five years before thehijra. It is also said that itwas a yearbefore it. Since ‘A’isha was not an actual witness to it, this indicates that she was relating fromsomeoneelse.Thereforeherreportdoesnotsupersedeotherreportswhicharefirmer.Herstatementindicates that shewouldnot acknowledge thathe sawhisLordwithhisnakedeye. If it hadbeenadream,shewouldnothavedisavowedit.IfitissaidthatAllahsays,“Theheartdidnotlieaboutwhatitsaw,”(53:10)specifyingthatitwastheheartthatsaw,thusindicatingthatitwasadreamandrevelation,andnotthewitnessingoftheeyeandthesenses,wesaythatthisiscounteredbyHiswords,“Hiseyedidnotwavernordidhelookaway,”(53:16) inwhich thevision is clearlyascribed to theeye.TheQur ’aniccommentators say thatHiswords,“Hisheartdidnotlieaboutwhathesaw,”meansthattheheartdidnotimaginetheeyetohavebeenotherthantruthful.Itconfirmedwhatwasseen.Inotherwordshisheartdidnotrejectwhathiseyesaw.----1.Thiswordisalsousedforadream.2. This refers to the treaty that the Prophet made with Quraysh when he went with some of theCompanions from Madina to perform ‘umra. The treaty was an apparent set-back, seeminglyprejudicialtotheinterestsoftheMuslims,andsomewereunhappyaboutit.IntheenditshoweditselftobeanextremelywisedecisionandamajorcontributoryfactortothefinalMuslimvictory.3.Inoneplacehesaid,“FromMalikibnSa‘sa‘a.InMuslim’sbookwefind,‘PerhapsitwasMalikibnSa‘sa‘awithsomedoubt.”OncehesaidthatAbuDharrrelatedit.4.Thehijratookplacethirteenyearsafterthecommencementofprophethood

SECTION5

HisvisionofhisLord

TheEarlyCommunitydisagreedaboutthis.‘A’isharejecteditoutofhand,andwhenMasruqaskedher,“Ummal-Mu’minin!DidMuhammadseehisLord?”shereplied,“Myhairisstandingonendatwhatyouhavesaid,”andsherepeateditthreetimes.“Whoevertoldyouthathaslied.WhoevertoldyouthatMuhammadsawhisLordhaslied.”Thensherecited,“TheeyesdonotreachtoHim,butHereachestotheeyes.HeistheAll-Penetrating,theAll-Aware.”(6:103)1Somepeopleagreewithwhat‘A’ishasaid,anditiswell-knownthatIbnMas‘udandAbuHurayrasaidsimilarthings,statingthatitwasJibrilhesaw.However,thisisdisputed.Certainhadithscholars, theologiansandthe fuqaha’ reject thisstatementand theprohibitionon theProphetseeingAllahinthisworld.Ibn‘Abbassaid,“HesawHimwithhiseyes,”while‘Ata’relatedfromhimthathesawHimwithhisheart.Abu’l-‘AliyyasaidthathesawHimwithhishearttwice.IbnIshaqmentionedthatIbn‘UmarsenttoIbn‘AbbastoaskhimwhetherMuhammadhadseenhisLord.Hereplied,“Yes.”ThebestknownopinionisthathesawhisLordwithhiseye.Thisisrelatedfromhimbyvariouspathsoftransmission.HesaidthatAllahsingledoutMusafordirectspeech,IbrahimforclosefriendshipandMuhammadforthevision.TheproofofitliesinthewordsofAllah,“His

heartdidnotlieaboutwhathesaw.What!Doyoudisputewithhimaboutwhathesaw?HesawhimagainanothertimeC9”(53:12-13)Al-Mawardi said, “It is said that Allah divided His vision and His speech between Musa andMuhammad.MuhammadsawHimtwiceandHespokedirectlytoMusatwice.”Abu’l-Fathar-RaziandAbu’l-Laythas-SamarqandirelatethisfromKa‘bal-Ahbar,and‘Abdullahibnal-HarithsaidthatIbn‘AbbasandKa‘bagreedonthispoint.Ibn‘Abbasstated,“Asforus,theBanuHashim, we say that Muhammad saw his Lord twice.” Ka‘b said, “Allah is greater!” until themountainsechoedhim.Hefurthersaid,“AllahdividedHisvisionandHisspeechbetweenMuhammadandMusa.HespokedirectlytoMusatwiceandMuhammadsawHimwithhisheart.”SharikrelatesthatwhenAbuDharrcommentedonthisayat,hesaid,“TheProphet,mayAllahblesshimandgranthimpeace,sawhisLord.”As-SamarqandirelatesfromMuhammadibnKa‘bal-QurdhiandRabi‘ibnAnasthattheProphetwasasked,“HaveyouseenyourLord?”Hesaid,“IsawHimwithmyheart,butIdidnotseeHimwithmyeye.”MalikibnYukhamirrelatedfromMu‘adhibnJabalthatthe Prophet said, “I saw my Lord and He asked me, ‘Muhammad, about what did the HigherAssembly2disagree?‘“3‘Abdu’r-RazzaqibnHammamrelatedthatHasanal-BasriusedtoswearbyAllahthatMuhammadsawhis Lord. Abu ‘Umar at-Talamanki related this from ‘Ikrima. One of the theologians related thisposition from IbnMas‘ud. Ibn Ishaq related thatMarwan ibn al-Hakam asked Abu Hurayra, “DidMuhammadseehisLord?”andhereplied,“Yes.”An-Naqqashrelated thatAhmad ibnHanbalsaid,“Isay that thehadithof Ibn ‘Abbasmeans thathesawHimwithhiseye.HesawHim.HesawHim.”Hekeptrepeatingthatuntilheranoutofbreath.Abu‘Umarat-TalamankisaidthatAhmadibnHanbalsaidthathesawHimwithhisheart.HeshrankfromsayingthathesawHimwithhiseyesinthisworld.Sa‘idibnJubayrsaid,“IdonotsaythathesawHimnorthathedidnotseeHim.”ThereissomedisagreementbetweenIbn‘Abbas,‘Ikrima,al-Hasanal-BasriandIbnMas‘udintheirinterpretationsoftheayat.ItisrelatedfromIbn‘Abbasand‘Ikrima,“HesawHimwithhisheart.”Al-Hasanal-BasriandIbnMas‘udsaid,“HesawJibril.”‘AbdullahibnAhmadibnHanbalrelatedthathisfathersaid,“HesawHim.”Ibn‘Ata’relatesthatAllah’swords,“DidWenotexpandyourbreastforyou?”(94:1)meanthatHeexpandedhisbreastforthevisionwhileHeexpandedMusa’sbreastfordirectspeech.Abu’l-Hasan‘AliibnIsma‘ilal-Ash‘ariandagroupofhiscompanionssaidthathesawAllahwithhisphysicaleyes.Theysaid,“EveryProphet isgivena sign.OurProphetwasalsogivenone.Hewassingledoutamongthembybeinggiventhevision.”Oneoftheshaykhshesitatedaboutthisandsaid,“Thereisnoclearproofforit,althoughitispermittedforittobeso.”TheundoubtedtruthisthatitisconceivableforhimtohaveseenHiminthisworld.Thereisnothingwhichmakesit logically impossible.Theproof that it ispermittedin thisworldlies in thefact thatMusaaskedforit.ItisimpossibleforaprophetnottoknowwhatispermittedforAllahandwhatispermitted for himself. He would only ask for something permitted not something impossible.However,theactualeventandhiswitnessingisfromtherealmoftheUnseenaboutwhichnonehasanyknowledgeexceptsomeonewhoistaughtitbyAllah.Allahsays,“YouwillnotseeMe,butlookatthemountain.Ifitremainsfirminitsplace,thenyouwill

seeMe,”(7:143)meaningyouwillnotbeabletobearMyvision.ThenHemadeanexampleforMusaof something stronger and even firmer than his own physical form– themountain. This does notmean that it is impossible toseeHimin thisworld. Inprinciple, it is feasible.There isnodecisiveproofintheShari‘athatitisimpossibleorforbiddensinceitisfeasibletoseeanyexistentthing,notimpossible.ThereisnoprooffortheonewhosaysthatitisforbiddenbythewordsofAllah,“TheeyesdonotreachtoHim,”(6:103)sincetherearedifferentinterpretationsofthisayatandsince,ashasalreadybeensaid, thequalificationoftheonewhosays“inthisworld”doesnotnecessitatethevisionofAllahbeingimpossible.Certain people have used this ayat itself as a proof that it is permitted to see Him, and that, inprinciple, it isnot impossible.Somesaythat it is theeyesof theunbelieverswhichdonotreachtoHim.Somesaythat“theeyesdonotreachtoHim”meanstheydonotencompassHim,asIbn‘Abbashas said.Others say that theeyesdonotperceiveHim,but thosewith inner sightdoperceivehim.Noneoftheseinterpretationsmeanthatvisionisforbiddenorimpossible.Equally, there isnorealproof in thewordsofAllah,“YouwillnotseeMe,”and“Ihave turned toYou,andIamthefirstofthebelievers,”(7:143)4because,aswehavealreadystated,suchstatementsas thesedonot constitute ageneralprohibition.The firstof the statements is further said tomean,“YouwillnotseeMeinthisworld.”Thisisaninterpretation.Furthermore,thereisnotextforbiddingthevisionandtheayat refersspecifically toMusa.Sincetherearevariousinterpretationsandmereprobabilitiesdominatethecase,nodefinitivestatementcanbereached.Hiswords,“IhaveturnedtoYouinrepentance,”meanfromaskingforwhatIcannothave.AbuBakral-Hudhalisaidthat“YouwillnotseeMe”means“ItisnotforamortaltobeabletolookatMeinthisworld.WhoeverlooksatMedies.”IhaveseenthatsomeoftheEarlyCommunityandlaterpeoplethoughtthatitmeantthatseeingHiminthisworldisforbiddenduetotheweaknessofpeople’sbodilystructureandfacultiesinthisworld.Thesefacultiesareliabletomishapanddestruction.Therefore,theydonothavethecapacityforthevisionofAllah.However,intheNextWorld,peoplewillhaveadifferentstructureandwillbegivenmoredurablefacultiesandthelightsoftheirinnereyesandheartswillbeilluminated.Theywillthenhavethestrengthtobearthevision.MalikibnAnassaidsomethingsimilartothis:“HeisnotseeninthisworldbecauseHeisEnduring.TheEnduringcannotbeseenby thepassing. In theNextWorldtheywillbeprovidedwithenduringeyes,sotheEnduringwillbeseenbytheenduring.”These are excellent words, but they do not contain any proof that vision is impossible except inrespectof theweaknessof the faculties. IfAllahstrengthenswhomeverHewillsamongHis slavesandgiveshimthepowertobearthevision,thenitisnotforbiddenforhim.ThepowerofthesightofMusaandMuhammadhasalreadybeenmentionedandtheirperceptionwasaccomplishedbyadivinepowerwhichtheyhadbeengivensothattheycouldperceivewhattheyperceivedandseewhattheysaw.Allahknowsbest.QadiAbuBakral-Baqillanimentionsin thecourseofhisanswersabout thisayat that itmeans thatMusasawAllahandthatiswhyhefelldowninaswoon.ThemountainsawitsLordandbecamedustastheresultofaspecialperceptionAllahcreatedforit.Hederives that -andAllahknowsbest– fromHiswords,“But lookat themountain. If it remains,then you will see Me.” (7:143) Then He says, “But when His Lord manifested Himself to themountain, He crushed it flat and Musa fell unconscious to the ground.” His manifestation to themountainwasHisappearancetoMusasothat,accordingtothisstatement,heactuallysawHim.

Ja‘far ibn Muhammad said that He distracted him with the mountain so that He could manifestHimself.Ifithadnotbeenforthat,hewouldhavediedinhisswoonwithoutrecovering.Hesaysthatthis indicates thatMusa sawHim.One of the commentators said he saw themountain. Seeing themountainisusedasaproofbythosewhosaythatMuhammad,ourProphet,sawAllahsinceit isaproofthatitispermissible.Itisundoubtedlypermissiblesincethereisnothingintheayattoforbidit.Asfor thevisionbeingnecessaryforourProphetandthestatement thathesawHimwithhiseyes,thereisnothingtoforbidthis.OnemustrelyonthesetwoayatsoftheSuraoftheStar:“Hisheartdidnotlieaboutwhathesaw.What!Doyoudisputewithhimaboutwhathesaw?”(53:11-12)alongwiththediscussionabout themwhichhasalreadybeenmentionedearlier. It ispossible tosaywhat theyprobablymean,butthereisnodefinitivetraditiontransmittedfromtheProphetregardingthismatter.The report of Ibn ‘Abbas concerns his own belief and does not have an isnad going back to theProphetsoitisnotnecessarytoactonwhathebelievestheayatcontains.ItisthesamewiththehadithofAbuDharrgivinghiscommentaryontheayat.ThehadithofMu‘adhisopentointerpretationandbothitsisnadandtextareinadequate.The otherhadith of AbuDharr has various versions and is obscure. One recension has, “A lightwhichIsaw.”Oneofourshaykhsrelatedthathesaid,“IsawHimluminous.”Anotherversionhas,“Iaskedhimandhesaid,‘Isawalight.’“Itisnotpossibletouseanyoftheseversionsasaproofforthevalidityofthevision.Ifthesoundversionis,“Isawalight,”thenheisreportingthathedidnotseeAllah.HesawalightandwasthereforepreventedfromseeingAllah.Thisiswhathiswords,“AlightwhichIsaw,”referstohowhesawHimwiththeveiloflightwhichobscuresthesight.Thisissimilartoanotherhadith,“Hisveiloflight.”Anotherhadithhas,“IdidnotseeHimwithmyeye,IsawHimwithmyheart.”Thenherecited,“Thenhedrewnearandhungsuspended.”(58:8)AllahisabletocreateinthehearttheperceptionwhichnormallybelongstotheeyeorhoweverelseHewishes.ThereisnogodbutHim.Ifahadithwithacleartexthadbeenrelatedaboutthesubject,itwould be believed and relied on since there is no absolute impossibility that it could occur.Allahgivessuccesstowhatiscorrect.--1.Thehadithisrecordedbyal-Bukhari,Muslim,at-Tirmidhiandan-Nasa’i.2.Theangels.3.IbnHanbalandat-Tirmidhi.1.MusawasturningtoAllahinrepentancebecauseofhisrequesttoseeAllah.---

SECTION6

HisconversingintimatelywithAllah

As regards his conversing intimately with Allah during the Night Journey as is indicated by Hiswords,“ThenHerevealedtoHisslavewhatHerevealed,”(53:1)andthecontentsofvarioushadiths,mostofthecommentatorssaythattheOnewhorevealedwasAllahtoJibril,andthenJibrilrevealedittoMuhammad.

Therearesomewhodifferfromthisopinion.Ja‘faribnMuhammadas-Sadiqsaid,“Herevealedtohimwithoutanyintermediary.“Somethingsimilarisstatedbyal-Wasiti.Someofthemutakallimun,includingal-Ash‘ari,believethatMuhammadspoketohisLordduringtheNightJourney.TheyrelatethisfromIbnMas‘udandIbn‘Abbas.Othersrejectthis.An-NaqqashmentionedanarrationfromIbn‘Abbas that theProphet saidabout thewordsofAllah,“Hedrewnearandhungsuspended,” (58:8)“JibrilraisedmeupandsoundswerecutofffrommesothatIcouldnothearthem.ThenIheardmyLordsay,‘Calmyourterror,Muhammad.Drawnear,drawnear.’“ThediscussioncentresonthewordsofAllah:“ItisnotproperforAllahtoaddressanyhumanbeingexcept by inspiration, or from behind a veil, or He sends a messenger who then reveals by HispermissionwhateverHewills.”(42:51)Theysaythatthisconsistsofthreecategories:1)Frombehindaveil,aswhenHespoketoMusa.2)Bysendingangels,asisthecasewithalltheProphetsandmostofthetimewithourProphet.3)ThethirdcategoryliesinHiswords,“...revealedtoHisslavewhatHerevealed.”Theonlyformofspeechwhichremainsisdirectspeechwithwitnessing.Itissaidthatthis“revelation”iswhatHecastsintotheheartoftheProphetwithoutanyintermediary.AbuBakral-Bazzarmentionsthat‘Alisaidsomethingabout thehadithof theNightJourneywhichclarifiesthewayinwhichtheProphetlistenedtothewordsofAllahintheayat.Hesaid,“Theangelsaid,‘Allahisgreater!Allahisgreater!’andIwastoldfrombehindtheveil,‘Myslavehasspokenthetruth.Iamgreater!Iamgreater!’“Theproblems that thishadithand thehadithmentionedpreviouslybyan-Naqqashbringupwillbelaterdiscussedindetail.It is permissible forAllah to speak toMuhammad,mayAllahbless himandgrant himpeace, andwhicheverofHisProphetsHesinglesout,anditisnotbeyondtheboundsofreason.Thereisnothingin theShari‘awhichdefinitively forbids that. If therewas a sound tradition about this, itwouldbereliedon.That Allah spoke toMusa is true. There is a definitive text concerning it in the Qur ’an and it isgrammatically emphasized. According to what has been related in hadith, Allah elevated Musa’spositiontotheseventhheavenbecauseHespoketohim.HeraisedMuhammadupabovethisuntilhereachedalevelplainwhereheheardthescratchingofpens.Howthencanitbesaidtobeimpossibleorunlikelyforhimtohaveheardspeechinthisway?GlorybetotheOnewhosinglesoutwhomHechoosesforwhatHewillsandraisessomeaboveothersindegree.

SECTION7

Hisproximityandnearness

Asforwhat is related in thehadithof theNightJourneyand the literalstatementof theayat aboutdrawingnearandproximity,“Hedrewnearandhungsuspendedandwastwobows’lengthsawayornearer,”(53:9)mostcommentatorssaythatthe‘drawingnear ’and‘hangingsuspended’eitherrefertoMuhammadandJibril,orareparticulartooneofthemratherthantheother,orrefertotheLote-

TreeoftheFurthestLimit.Ar-RaziandIbn‘AbbassaythatitisMuhammadwhodrewnearandhungsuspendednearhisLord.Makkiandal-MawardirelatefromIbn‘AbbasthatitistheLordwhodrewneartoMuhammadandloweredHimselftohim,i.e.Hiscommandandjudgementdid.An-Naqqashrelatesthatal-Hasansaid,“HedrewneartoHisslave,Muhammad,andhungthereandcameclosetohim.ThenHeshowedhimwhatHewishedtoshowhimofHispowerandimmensity.”Ibn‘Abbassaid,“Itisbothforwardandback.TheCarpetdrewneartoMuhammadontheeveningoftheNightJourneyandhesatonit.ThenitwentupandhedrewneartohisLord.Hesaid,‘JibrilraisedmeupandsoundswerecutofffrommeandIheardthewordsofmyLord,theMightyandMajestic.’“WefindfromAnasintheSahih,“JibrilascendedwithhimtotheLote-TreeoftheFurthestLimitandtheMajesticLordofMightdrewnearandhungsuspendeduntilHewas thedistanceof twobows’-lengths from him or nearer.” ThenHe revealed to himwhatHewished andHe revealed the fiftyprayerstohim.MuhammadibnKa‘bsaid,“MuhammaddrewnearhisLord,andthedistancewastwobows’-lengths.”Ja‘far ibnMuhammad as-Sadiq said, “HisLord brought himnearHim something like twobows’-lengths.”Ja‘faribnMuhammadsaid,“Allah’s‘drawing-near ’hasnodefinitionorlimit.Theslaves’‘drawing-near ’islimited.”Healsosaid,“‘Howness’cannotbeappliedto‘drawingnear ’.Don’tyouseehowJibrilwasveiledfromHis‘drawing-near ’?Muhammad,mayAllahblesshimandgranthimpeace,drewnear to thegnosisandbeliefinhisownheart.Hewassuspendednearbyhisheart’stranquillitywithwhatdrewhimnear.Doubtandhesitationwereremovedfromhisheart.”Know thatwhat is said about drawing near and nearness to or fromAllah has nothing to dowithnearnessofplaceorproximityinspace.AswementionedfromJa‘faras-Sadiq,“‘Howness’cannotbe applied to ‘drawingnear.’“TheProphet’sdrawingnear tohisLord andhisnearness toHim ismadeclearbyhisposition,thehonourofhisrank,thesplendourofthelightsofhisgnosis,andhiswitnessing the secrets ofAllah’s unseenworld andHis power. FromAllah to him came kindness,intimacy,expansionandgenerosity.Interpretationhastobeemployedhereaswithhiswords,“OurLorddescendstothenearestheaven”sinceoneoftheaspectsofdescent(nuzul)isthegrantingoffavours,kindbehaviour,acceptanceandkindliness.Al-Wasitisaid,“WhoeverspeculatesthattheProphethimselfdrewnearseesthisintermsofdistance.All thatdrawsnear to theRealhangs in thedistance, i.e. far fromtheperceptionof itsrealitysincetheRealhasneithernearnessnordistance.”Hesaid,“Twobows’-lengthsornearer.”WhoevermakesthepronounrefertoAllahandnottoJibrilinthisayat,makesitastatementaboutthelimitofnearness,thesubtlenessoftheplace,clarificationof gnosis, and honour forMuhammad,mayAllah bless him and grant him peace. It refers to thefulfillingofhisdesire,thegrantingofhisrequest,andtheextendingtohimofawarmwelcomeandtheincreaseofhispositionandrankfromAllah.ItcanbeinterpretedinthesamewayasHiswords,“WhenhedrawsnearMebyahand-span,Idrawnearhimanarm-span.WhoevercomestoMewalking,Icometohimrunning.”1Nearnesstakesplacebyanswering,acceptance,bringinggoodandhasteningwhatishopedfor.----

1.Hadithqudsiinal-Bukhari.---

SECTION8

HisprecedingpeopleontheDayofRising

AnasreportedthattheMessengerofAllahsaid,“Iwillbethefirsttoemergewhenmenarebroughtback to lifeand Iwillbe their spokesmanwhen theyarrive [at theGathering]. Iwillgive them thegood news when they despair. The Banner of Praise will be in my hand. I am the noblest of thechildrenofAdamwithmyLord,anditisnoboast.”1In theversionof IbnZahr fromRabi‘ ibnAnas, theProphetstated,“Iwillbe thefirstofpeople toemergewhen they are brought back and Iwill be their leaderwhen they arrive and Iwill be theirspokesmanwhentheyaresilent.Iwillbetheirintercessorwhentheyareconstrained.Iwillgivethemgood news when they despair. The Banner of Praise will be in my hand. I am the noblest of thechildrenofAdamwithmyLord,anditisnoboast.Athousandservantswillgoaroundmeasiftheywerehiddenpearls.”2AbuHurayrarelatedthattheProphetsaid,“IwillbeclothedinoneoftherobesoftheGarden.ThenIwillstandontherightoftheThronewherenocreatedbeingexceptmewillstand.”3AbuSa‘idal-KhudrisaidthattheMessengerofAllah,mayAllahblesshimandgranthimpeace,said,“IwillbetheMasteroftheChildrenofAdamontheDayofRising.TheBannerofPraisewillbeinmyhand,anditisnoboast.AlltheProphetsfromAdamonwardswillbeundermybannerandIwillbethefirstforwhomtheearthsplitsopen,anditisnoboast.”4AbuHurayrareported that theProphetstated,“Iwillbe theMasterof theChildrenofAdamontheDayofRising and the first one forwhom thegrave splits open, the first to intercede and the firstwhoseintercessionisaccepted.”5Ibn‘AbbasreportedthattheProphetsaid,“IwillbethebeareroftheBannerofPraiseontheDayofRisingandit isnoboast.Iwillbethefirst tointercedeandthefirstwhoseintercessionisaccepted,anditisnoboast.IwillbethefirsttoknockatthegatesoftheGardenandtheywillopenformeandIwillenterwiththepoorbelievers,anditisnoboast.Iwillbethemosthonouredofthefirstandthelast,anditisnoboast.”6Anasreportedfromhim,“IwillbethefirstofpeopletointercedeintheGardenandIwillbetheonewiththemostfollowers.”7AnasreportedthattheProphet,peaceandblessingsbeuponhim,said,“IwillbethemasterofpeopleontheDayofRising.Doyouknowwhythatis?Allahwillgatherthefirstandlast...”8AbuHurayrareportedthattheProphetsaid,“IhopethatIwillbetheProphetwiththegreatestwageontheDayofRising.”9Inanotherhadith theProphet.mayAllahblesshimandgranthimpeace,said,“AreyounotcontentthatIbrahimand‘IsawillbeamongyouontheDayofRising?”Thenheadded,“Theywillbeamongmycommunity on theDayofRising. Ibrahimwill say, ‘You are the answer tomyprayer andmydescendant, so placeme among your community.’As for ‘Isa, the Prophets are brotherswith one

fatheranddifferentmothers.‘IsaismybrotherandthereisnoProphetbetweenhimandme,soIamtheclosestpersontohim.”10TheProphetsaid,“IwillbethemasterofthepeopleontheDayofRising.”HewillbetheirmasterinthisworldandontheDayofRising.However, the Prophet indicated that he alonewill havemastery and intercession on that day sincepeoplewill take refugewith him andwill not find anyone but him.Amaster is that one towhompeoplegowhenseekingwhattheyneed.Onthatdayhewillbetheonlymasteramongmankind.Noonewill competewithhimabout it or lay claim to it, asAllah says, “‘Towhomdoes sovereigntybelongtoday?’ToAllah,theOne,theConqueror!”(40:16)TheKingdomisHisinthisworldandtheNextWorld.However,intheNextWorldtheclaimsofthosewhomadetheminthisworldwillbecutoff.Furthermore,allpeoplewillseekrefugewithMuhammadtointercedeforthem.HewillbetheirmasterintheNextWorldwithoutanypretension.AnasreportedthattheMessengerofAllahsaid,“OntheDayofRising,IwillcometotheGateoftheGardenandaskittoopen.TheGuardianwillsay,‘Whoareyou?’Iwillreply,‘Muhammad.’Hewillsay,‘BecauseofyouIwascommandednottoopenthedoortoanyonebeforeyou.’“11‘Abdullah ibn ‘Amr reported that the Messenger of Allah said, “My Basin (hawd) is a month’sjourneyacross.Itswateriswhiterthansilveranditsodourissweeterthanmusk.Itsjugsarelikethestarsofheaven.Whoeverdrinksfromitwillneverbethirstyagain.”12AbuDharrsaidsomethingsimilar,mentioningthatitslengthisthedistancebetweenAdenandAila.RivuletsfromtheGardenflowintoit.13Thehadith about theBasin isalso relatedbyAnas, Jabir ibnSamura, Ibn ‘Umar, ‘Utba ibn ‘Amir,Haritha ibn Wahb al-Khuza‘i, al-Mustawrid, Abu Barza al-Aslami, Hudhayfa ibn al-Yaman, AbuUmama,Zayd ibnArqam, IbnMas‘ud, ‘Abdullah ibnZayd,Sahl ibnSa‘d,Suwayd ibnJabala,AbuBakr,‘Umaribnal-Khattab,IbnBurayda,AbuSa‘idal-Khudri,‘Abdullahas-Sunabihi,AbuHurayra,al-Bara’,Jundub,‘A’isha,Asma’bintAbiBakr,AbuBakra,KhawlabintQaysandothers,mayAllahbepleasedwithallofthem.---1.At-Tirmidhi.2.Al-Bukhariinal-Adabal-Mufrad.3.At-Tirmidhi.4.IbnHanbalandat-Tirmidhi.5.MuslimandAbuDawud.6.At-Tirmidhiandad-Darimi.7.Muslim.8.Restofthehadithofintercession.Al-BukhariandMuslim.9.Muslim.10.Ibid.11.Ibid.12.Muslimandal-Bukhari.

13.Muslim.----

SECTION9

OnhisbeingsingledoutforAllah’sloveandclosefriendship

There are sound traditions concerning this matter. He is called the “Beloved of Allah” by theMuslims.AbuSa‘idal-Khudrisaid that theProphetsaid,“If Ihad takenaclose friendother thanmyLord, IwouldhavetakenAbuBakr.”1Another hadith states, “Your companion is the close friend of Allah.” And from ‘Abdullah ibnMas‘ud,“Allahtookyourcompanionasaclosefriend.”2Ibn‘Abbassaid,“SomeoftheCompanionsoftheProphetsatdowntowaitforhim.Hecameoutandstood near them and heard what they were saying to one another. One of them said, ‘Howextraordinary!AllahtookIbrahimfromamongHiscreationasHisclosefriend.’Anothersaid,‘EvenmoreextraordinarywaswhenAllahspokedirectlytoMusa!’Anothersaid,‘‘IsaisthewordofAllahandHisspirit!’Anothersaid,‘AllahchoseAdam!’“ThentheProphet,mayAllahblesshimandgranthimpeace,cameandgreetedthemandsaid,‘Ihaveheardwhat youwere saying andnoticedyour amazement at the fact thatAllah chose Ibrahimas aclosefriend,anditisthecase;thatMusaistheintimateofAllah,anditisthecase;that‘IsaisthespiritofAllah,anditisthecase;andthatAdamwaschosen,anditisthecase.IamthebelovedofAllahanditisnoboast.IwillbeartheBannerofPraiseontheDayofRising,anditisnoboast.Iwillbethefirstto intercedeand the firstwhose intercession is accepted, and it isnoboast. I am the firstwhowillknockatthegateoftheGardenandAllahwillopenitformeandletmeenteritalongwiththepooramongthebelievers,anditisnoboast.Iamthemosthonouredofthefirstandthelast,anditisnoboast.’“3InthehadithofAbuHurayra,partofwhatAllahsaidtoHisProphet,mayAllahblesshimandgranthim peace, is, “I have taken you for a close friend. It iswritten in the Torah, ‘theBeloved of theMerciful’.”4Most disputation in thismatter concerns the term “close friendship” and the root fromwhich it isderived. Some say that “close friend (khalil)” means “devoted to Allah” since there is no gap(ikhtilal) insuchaperson’sdevotion toHimandhis loveforHim.It isalsosaid thatkhalilmeans“chosen”,andHechosethiswordratherthananyother.Anotherofthescholarshassaidthattherootof theword comes from “considering something to be pure”. Ibrahimwas called the khalilu’llahbecause he devoted himself constantly toAllah and took his devotion to its limits. The friendship(khulla) ofAllahwas his victory andHemade him an Imam for thosewho have come after him.Othershave said that the rootofkhalil is “needypoorperson”. It is derived fromkhullameaningneed.IbrahimiscalledthatbecauseheconfinedhisneedtohisLordanddevotedhimselftoHimforhisneeds.Hedidnotplacetheminfrontofanyoneelse.WhenJibrilcametohimwhenhewasinthecatapultabouttobethrownintotheflamesandasked,“Doyouhaveanyneed?”Hereplied,“Nothingfromyou,no.”

AbuBakribnFuraksaid,“Khulla isthepurelovewhichdemandsthatonebesingledoutforbeingpermeated(takhallull)bythesecrets.”Someone else has said that the root of khulla is love. Itmeans assistance, kindness, elevation andintercession.ThisismadeclearintheBookofAllahwhenHesays,“TheJewsandtheChristianssay,‘We are Allah’s sons and those He loves.’ Say: ‘Why, then, does He punish you for your wrongactions?’“ ( 5:18) It is not conceivable for someonewho is beloved to be punished for hiswrongactions.It is thus said thatkhulla is stronger thanprophethoodbecauseprophethood can contain enmity asAllahsaid,“Someofyourwivesandchildrenareanenemytoyou,sobewaryofthem.”(64:14)Buttherecannotbeanyenmityconnectedwithkhulla.Ibrahim and Muhammad, peace be upon them, were both called “close friends” because of theirdevotiontoAllah, their lookingtoHimfor theirneedsandtheircuttingthemselvesofffromotherthanHim, forsaking othermeans and causes, or because their election andHis hidden kindness tothemwas greater, and the divine secrets andhidden things of the unseenworlds andgnosiswhichpenetrated(khalala)theirinwardparts.Oritcouldbebecausetheypurifiedtheirheartsfromother-than-Himsothatloveforanythingelsecouldnotpenetratethem.Thisiswhyonescholarsaid,“Thekhalil is theonewhosehearthasnoroomforother-than-Him.”Accordingtothem,thisiswhattheProphetmeantwhenhesaid,“IfIweretotakeaclosefriend,IwouldhavetakenAbuBakr,butthereisthebrotherhoodofIslam.”5Those‘ulama’whoaremastersofthemattersoftheheartdisagreeaboutwhichishigher–thedegreeofclose friendshipor thedegreeof love.Someconsider themequal so that thebeloved isaclosefriend and the close friend is a beloved. However, Ibrahim was given close friendship andMuhammadwasgivenlove.Oneofthescholarssaid,“Thedegreeoffriendshipishigher.”Forproof,hetookthewordsoftheProphet,“IfIhadtakenaclosefriendother thanmyLord, theMighty...”,buthedidnotdoso.ThewordlovewasappliedtohisfeelingstowardsFatima,hersons,Usama,andothers.Most of them, however, consider “love” higher than “friendship” because the degree of the“Beloved”,ourProphet,ishigherthanthatoftheKhalil,Ibrahim.Thebasisofloveisinclinationtowhatthebelovedfindsagreeable.However,thisreferstowhatonecanvalidlyinclinetoandisapprovedbygeneralconsensus.Thisistherankofthecreature.Asforthe Creator, He is disconnected from non-essential things. His love for His slave consists in hishappiness,protection,success,whatwillbringhimnearandtheoverflowingofHismercyonhim.ItsfurthestextentconsistsintheremovaloftheveilsfromhisheartsothatheseesHimwithhisheartandlooksatHimwithhisinnereye.Then,asitsaysinthehadith,“WhenIlovehim,Iamhishearingbywhichhehears,hissightbywhichhesees,andhistonguebywhichhespeaks.”6WhatshouldbeunderstoodbyitisthatthismeansnothingotherthanisolationforthesakeofAllah,devotiontoAllah,turningfromother-than-Allah,thepurityoftheheartforAllahandthesincerityofactionsforAllah.‘A’ishasaid,“HischaracterwastheQur ’an.Hispleasurewasitspleasureandhisangeritsanger.”Thisiswhyoneofthosewhodealtwiththemeaningofkhullasaid:Youpenetrated(khallala)thepathofmyspirit.

Thatiswhythekhaliliscalledkhalil.WhenIspeak,Youaremyspeech.WhenIamsilent,YouaretheOnewhostopsmytongue.The fact thatourProphet received thequalityofclose friendshipand the specialqualityof love isverifiedbywhatisindicatedinsoundtraditionswhichareacceptedbythecommunity.ThereisenoughproofinthewordsofAllah,“Say:ifyouloveAllah,followme,andAllahwillloveyouandforgiveyouyourwrongactions.”(3:30)Thecommentatorsrelatethatwhenthisayatwasrevealed,theunbelieverssaid,“MuhammadmeansthatweshouldlovehimastheChristianslove‘IsasonofMaryam.”Angrywiththem,AllahAlmightyrevealedthisayat,“Say:ObeyAllahandtheMessenger.Iftheyturntheirbacks,Allahdoesnotlovetheunbelievers.”(3:32)SoHeincreasedhishonourbycommandingthemtoobeyhimandconnectedthattoobediencetoHimself.Hethreatenedthemiftheyturnedawayfromhimbysaying,“Iftheyturntheirbacks,Allahdoesnotlovetheunbelievers.”(3:32)ImamAbuBakr ibnFurakrelated thatoneof themutakallimun spokeabout thedifferencebetweenloveandclosefriendshipsayingthatthekhalilreachesAllahviaanintermediaryasindicatedbythewordsofAllah,“ThatishowWeshowedIbrahimtheKingdomoftheheavensandtheearth,”(6:75)whereasthebelovedreachesHimbyHimasindicatedbyHiswords,“Hewastwobows’-lengthsornearer.”(53:9)Itissaidthatthekhalilistheonethelimitofwhosedesireisforgiveness,asinAllah’swordsaboutIbrahim,“HewhoIsincerelyhopewillforgivemymistakes.”(26:82)The“beloved”istheonewhoisabsolutelycertainofforgivenessasinHiswordsabouttheProphet,“...sothatAllahmightforgiveyourpastandfuturewrongactionsandcompleteHisblessingonyouandguideyoutothestraightpath.”(48:2)TheKhalil, Ibrahim,said,“Donotdisgracemeonthedaytheyareraisedup,”(26:82)whileitwassaidtothe“Beloved”,“ThedaywhenAllahwillnotdisgracetheProphetandthosewhobelievewithhim,theirlightrunningbeforethem,andattheirrighthands.”(66:8)Thegoodnewscomesbeforethequestioning.Inaffliction,theKhalilsaid,“Allahisenoughforme,”buttheBelovedwastold,“OProphet,Allahisenoughforyouandthoseofthebelieverswhofollowyou.”(8:64)TheKhalilsaid,“Givemeatongueoftruthfulnessamongthelast,”(26:84)whereastheBelovedwastold,“Wehaveelevatedyourmention.”(94:4)Hewasgiventhathonourwithoutaskingforit.TheKhalilsaid,“Keepmeandmysonsfromworshippingidols.”(14:35)TheBelovedwastold,“Allahonlywishestoremovefilth7fromyou,PeopleoftheHouseandpurifyyou.”(33:33)Thereisampleinformationinwhatwehavementionedtoclarifywhatthepeopleofunderstandinginthis matter have meant concerning the superiority of his stations and states. “Everyone worksaccordingtohisform,andyourLordknowsbesttheonewhoisguidedtothepath.”(17:70)--1.Al-Bukhari.

2.Muslim,at-Tirmidhiandan-Nasa’i.3.Ad-Darimiandat-Tirmidhi.4.Al-Bayhaqi.5.Al-Bukhari.6.Hadithqudsirelatedbyal-Bukhari.7.Filthherereferstoidol-worship.--

SECTION10

OnhisbeinggivenIntercessionand“thePraiseworthyStation”(al-Maqamal-Mahmud)

AllahsaystotheProphet:“PerhapsyourLordwillraiseyouuptoapraiseworthystation.”(17:79)Adam ibn ‘Ali heard Ibn ‘Umar say, “People will arrive kneeling on the Day of Rising. Everycommunity will follow their Prophet, saying, ‘O so-and-so! Intercede for us!’ until intercessioncomestotheProphet.ThatisthedaywhenAllahwillraisehimtothePraiseworthyStation.”1AbuHurayra said that theMessengerofAllahwas askedabout thewordsofAllah: “PerhapsyourLordwillraiseyouuptoapraiseworthystation.”Hesaid,“Itmeansintercession.”2Ka‘bibnMalikrelatedthattheProphetsaid,“PeoplewillbegatheredontheDayofRising,andmycommunity and I will be on a hill and my Lord will clothe me in a green robe and give mepermission.ThenIwillsaywhatAllahwillsIsay.ThatisthePraiseworthyStation.”3Ibn‘Umarmentionedthehadithaboutintercessionandsaid,“HewilladvanceuntilheknocksatthegatesoftheGarden.Onthatday,AllahwillgranthimthePraiseworthyStationHepromisedhim.”IbnMas‘udsaid,“TheProphetwillstandontherightof theThroneinastationwherenonebuthewillstand.Thefirstandthelastwillenvyit.”4IbnMas‘udsaidthattheMessengerofAllahsaid,“IwillstandinthePraiseworthyStation.”Hewasasked,“Whatisit?”Hesaid,“Onthatday,AllahwilldescendonHisThrone...”5AbuMusaal-Ash‘arireportedthattheProphetsaid,“Iwasgivenachoicebetweenhavinghalfofmycommunityenter theGardenorbeinggranted intercession. I chose intercessionbecause it ismoreencompassing.DoyouthinkthatitisonbehalfofthosewhofearAllah?Itisforthosewhoerrandcommitwrongactions.”6AbuHurayra said, “I asked, ‘Messenger ofAllah!What has come to you about intercession?’Hereplied, ‘My intercession is for the onewho testifies that there is no god but Allah sincerely, histongueconfirmingwhatisinhisheart.’“7UmmHabiba reported that theMessenger of Allah said, “I was shownwhat would happen tomycommunity after me and that they would shed each other ’s blood and that what had happened topreviouscommunitiesfromAllahwouldalsohappento them.ThereforeIaskedAllahtograntmeintercessionontheirbehalfontheDayofRising,andHedidthat.”8Hudhayfa said, “Allah will gather people together on one vast plain where, after hearing the

summoner,theywillallappear.Theywillbebarefootandnakedaswhentheywerecreated.TheywillbesilentandnoonewillspeakexceptbyHispermission.Therewillbeacall,‘Muhammad!’Hewillreply,‘AtYourservice!GoodisinYourhandsandevilisnot(attributed)toYou!TheoneYouguideisguidedandYourslave is inYourpresence,Yours, toYou.There isnoplaceofsafetyor refugefromYouexceptwithYou.YouareBlessedandExalted.GlorybetoYou,theLordoftheHouse.’“Hudhayfacontinued,“ThatisthePraiseworthyStationwhichAllahhasspokenof.”9Ibn ‘Abbas said, “As the people of the Fire enter the Fire and the people of theGarden enter theGarden, and only the last company of the Garden and the last company of the Fire are left, thecompanyoftheFirewillsaytothecompanyoftheGarden,beliefhasnothelpedyou.’TheywillcallontheirLord,bellowing,andthepeopleoftheGardenwillhearthem,andtheywillaskAdamandtheProphetsafterhimtointercedeontheirbehalf.EachoftheProphetswillmakesomeexcuseuntiltheycometoMuhammad.Hewillintercedeforthem.ThatisthePraiseworthyStation.”10Jabir ibn‘AbdullahsaidtoYazidal-Faqir,11“Haveyouheardof‘thestationofMuhammad’?”(i.e.thestationwhichAllahwillgranthim.)Herepliedthathehadandsaid,“ItisthePraiseworthyStationofMuhammadbymeansofwhichAllahwillbringoutoftheFirewhoevercomesoutofit,”andhementionedthehadithofintercessionaboutbringingthepeopleoutofJahannam.12AnassaidthatthisreferstothePraiseworthyStationwhichtheProphetwaspromised.IntheversionofAnas,AbuHurayraandothers,theProphetsaid,“AllahwilljointhefirstandthelastontheDayofRisingandtheywillbeanxious-orconsumed.Theywillsay,‘IfonlywecouldseekintercessionwithourLord!’(Onevarianthas,willsurgeagainsteachother.’)”13AbuHurayrasaid,“Thesunwilldrawcloseandpeoplewillfeelsuchintensedistressthattheywillnotbeabletobearit.Theywillsay,‘Istherenoonetointercedeforus?’TheywillcometoAdamandsay,‘YouareAdam,thefatherofmankind.AllahcreatedyouwithHishandandbreathedsomeofHisspirit intoyouandletyoudwellinHisgardenandmadetheangelsprostratetoyouandtaughtyou the names of everything. Intercede for uswith your Lord so thatHewill rescue us from thepositionwearein.Don’tyouseewhatwearegoingthrough?’Hewillsay,‘MyLordisangrytodaywithsuchanangerthathasneverbeenbeforeandwhichwillneverbeagain.HeforbademetheTreeandIrebelled.Omysoul!Mysoul!Gotosomeoneelse.GotoNuh.’“TheywillcometoNuhandsay,‘YouarethefirstoftheMessengerstobesenttothepeopleoftheearthandAllahcalledyoua thankfulslave.Don’tyouseewhatwearegoing through?WouldyouintercedeforuswithyourLord?’Hewillsay,‘MyLordisangrytodaywithsuchanangerthathasneverbeenbeforeandwillneverbeagain.Omysoul!Mysoul!(InAnas’version,hementionedtheerrorwhichhehadcommittedwhenheaskedhisLordwithoutknowledge.InAbuHurayra’sversion,hesaid,‘Imadeasupplicationonbehalfofmyfamily.’)Gotosomeoneelse.GotoIbrahim.Heistheclose-friendofAllah.’“TheywillcometoIbrahimandsay,‘YouaretheProphetofAllahandHisclose-friendfromamongthepeopleoftheearth.IntercedewithyourLordforus!Don’tyouseewhatwearegoingthrough?’Hewillsay,‘MyLordisangrytodaywithsuchanangerthathasneverbeenbeforeandwillneverbeagain(andhementionedtheliesthathetold).14Omysoul!Mysoul!Icannotdoit.YoumustgotoMusa.HeistheKalimofAllah.(Oneversionhas,‘HeisaslavetowhomAllahgavetheTorahandspokedirectlyandwhomHemadeanearconfidant.’)“TheywillcometoMusaandhewillsay,‘Icannotdoitandhewillmentiontheerrorhecommittedbykillingaperson.Omysoul!Mysoul!Youmustgoto‘Isa.HeistheSpiritofAllahandHisWord.’

“Theywillcometo‘Isaandhewillsay,‘Icannotdoit.YoumustgotoMuhammad,aslavewhosepastandfuturewrongactionshavebeenforgiven.’“TheywillcometomeandIwillsay,‘Iwilldoit.IwillgoandaskpermissionfrommyLordandHewillgivemepermission.WhenIseeHim,Iwillfalldowninprostration.’(Oneversionhas,‘Iwillcomeunder theThroneand falldown inprostration,’and inanother, ‘Iwill standbeforeHimandpraiseHimwithpraisessuchas Icouldnotarticulate ifAllahhadnot inspiredme.’ Inyetanother,‘AllahwillopenupHispraisestome,praisesofanexcellencenotgrantedtoanyonebeforeme.’)”15IntheversionofAbuHurayrawefind:“Itwillbesaid,‘Muhammad,liftupyourhead.Askanditwillbegiventoyou.Intercedeandyourintercessionwillbegranted.’TheProphetwillsay,‘Iwillraisemyheadandsay, ‘OLord,mycommunity!OLord,mycommunity!’Hewillsay, ‘Bring inby theright-handgatethoseofyourcommunitywhowillnotbesubjectedtoreckoning,andtherestofyourcommunitycansharewithpeopleintheothergates.’”ThissectionisnotmentionedinAnas’version.Insteadhesays,“ThenIwillfalldowninprostrationandIwillbetold,‘Muhammad,liftupyourhead!Speakandyouwillbeheard.Intercedeanditwillbegranted.Askandyouwillbegiven!’Iwillsay,‘OLord,mycommunity!OLord,mycommunity!’Itwillbesaid,‘Goandbringoutwhoeverhasasmuchasabarley-grainofbeliefinhisheart.’Iwillgoanddo that.Then Iwill return tomyLordandpraisehimwith thosepraises.Allahwill tellme tobringoutwhoeverhasthesmallestmustard-seedofbeliefandIwilldothat.”Thenhementionedthefourthtimeandsaid,“Iwillbetold,‘Liftupyourhead!Speakandyouwillbeheard. Intercede and it will be granted. Ask and youwill be given!’ I will say, ‘O Lord, givemepermissionfortheonewhosays,“ThereisnogodbutAllah”.’Hewillsay,“Thatisnotyouraffair,butbyMymight,Mypride,MyimmensityandMygreatness,IwillbringoutoftheFirethosewhosay,“ThereisnogodbutAllah.”(IntheversionofQatada,hesaid,“Idonotknowifitwasthethirdorfourthtime.”)Iwillsay,‘OLord,lettheonlyoneswhoremaininitbethosewhomtheQur ’anhasbarred,’”i.e.thoseobligedtoremaininitendlessly.16Similarhadiths are related fromAbuBakr, ‘Uqba ibn ‘Amir,Abu Sa‘id al-Khudri andHudhayfa.Hudhayfa said, “Theywill come toMuhammad and permissionwill be granted to him.Then trust(amana)andkinshipwillcomeandstandonbothsidesoftheSirat.”In the version of AbuMalik fromHudhayfa it says, “They will come toMuhammad and he willintercede.TheSiratwillbesetupandthefirstofthemwillpassoverlikelightning,thenextlikethewind,thenextlikeabirdandthenextrunning,whileourProphet,mayAllahblesshimandgranthimpeace, ison theSirat saying, “OAllah!Grant safety!Grant safety!”until all thepeoplehavegoneacross.”17InAbuHurayra’sversion,hesaid,“Iwillbethefirsttopassover.”Ibn‘AbbassaidthattheProphetsaid,“MinbarswillbesetupfortheProphetsonwhichtheywillsit.Myminbarwillremain,butIwillnotsitonitandwillremainstandingbeforemyLord.Allahwillask,‘WhatdoyouwantMetodowithyourcommunity?’Iwillreply,‘OLord,maketheirreckoningquick.’Hewill call for them and theywill be judged. Someof themwill enter theGarden byHismercyandsomeofthemwillentertheGardenbymyintercession.IwillcontinuetointercedeuntilHegivesapaperofgooddeedstomenwhohavebeencommandedtotheFire.TheGuardianoftheFire will say, ‘Muhammad! You haven’t left any scope for the anger of your Lord against yourcommunity!’“18

FromapathoftransmissionthroughZiyadan-Numayri,AnassaidthattheMessengerofAllahsaid,“Iamthefirstfromwhoseskulltheearthwillpart,anditisnoboast.IamthemasterofthepeopleontheDayofRising,anditisnoboast.TheBannerofPraisewillbewithmeontheDayofRisingandIwill be the first forwhom theGardenwill open, and it is noboast. Iwill knock at thegateof theGardenand itwillbesaid, ‘Who is this?’and Iwill say, ‘Muhammad.’ Itwillopen formeand theMajesticwillreceivemeandIwillfalldowninprostration.”19TheversionofUnaysal-Ashhalihasinit,“IheardtheMessengerofAllah,mayAllahblesshimandgranthimpeace,say,‘Iwill intercedeontheDayofRisingformostof thestonesandtreesontheearth.’“20The general import of these different traditions is that the intercession of the Prophet and hisPraiseworthyStationextendsfromthefirstintercessiontothelast.WhenthepeoplearegatheredfortheGathering,andtheirthroatsareconstrictedandtheyaresweatinginthesun,standingallthewhilebefore the finalReckoning,he intercedes to allowpeople relief from theStanding.Thenwhen theSirat is set up and people are judged, he intercedes to hasten to the Garden those among hiscommunitywhohavenoreckoning,thenheintercedesforthosewhoaretobepunishedandgototheFire,andthenheintercedesforthosewhosay,“ThereisnogodbutAllah”.NoneexcepttheProphet,mayAllahblesshimandgranthimpeace,candothis.In a sound and famous hadith it says, “Every Prophet has a supplication which he makes. I havereservedmysupplicationforintercessionformycommunityontheDayofRising.”21Thepeopleofknowledgesaythatthismeansthatitisasupplicationwhichheknowswillbeansweredforthemandthatwhattheydesirefromitwillbeobtained.EveryProphethasasupplicationwhichisanswered.OurProphet,mayAllahblesshimandgranthimpeace,hasonewhoseworthcannotbereckoned.However,whentheProphetsmakeasupplication,theywaverbetweenhopeandfear.Theanswerofasupplicationisguaranteedfortheminwhattheywishtoaskforsolongastheyaresureitwillbeanswered.Muhammad ibn Ziyad and Abu Salih al-Basri related from Abu Hurayra, “Every Prophet has asupplicationwhichheusesforhiscommunityandwhichisanswered.Iwanttodelaymysupplicationto use as intercession for my community on the Day of Rising.” In Abu Salih’s version, “EveryProphethasasupplicationwhichisanswered,buteveryProphethasalreadyusedhissupplication.”22Thissupplicationisparticulartothiscommunityanditsanswerisguaranteed.TheProphetsaidthatheaskedforcertainthingsinthedeenandthisworldforhiscommunityandthatsomeofthemweregrantedandsomeofthemwerewithheld.HehasstoredupthissupplicationforthemfortheDayofPoverty, the Seal of all Afflictions, the Time of Unanswerable Questions and UnquenchableDesires.23MayAllahrepayhimwiththebestthataprophetcanberepaidwithfromhiscommunity!MayAllahblesshimandgranthimpeaceabundantly!------1.Al-Bukhari.2.IbnHanbalandal-Bayhaqi.3.AhmadibnHanbal.4. IbnHanbal.Ka‘b and al-Hasan also related it.One version has, “It is the station inwhich Iwillintercedeformycommunity.”

5.HadithinIbnHanbal.6.IbnMajah.7.Al-Bayhaqi.8.Al-Hakimandal-Bayhaqi.9Al-Bayhaqiandan-Nasa’i.10. We find the same as this from Ibn Mas‘ud and Mujahid and ‘Ali ibn al-Husayn relates this,attributingittotheProphet.11.YazidibnSuhayb.12.Muslim.13.Muslimandal-Bukhari.14.Whenhesaid,“Iamill”whensummonedtotheidols;whenhesaidthathiswifewashissistertotheking;andwhenhesaidthatthebiggestoftheidolshaddonethedeed.However,allthesearetruewheninterpretedproperly.15.Muslimandal-Bukhari.16.SeeQur ’an4:116,4:14.17.IbnAbiDawudonBa‘th.18.Al-Hakimandal-Bayhaqi.19.Al-BayhaqiandAbuNu‘aym.20.Ibn‘Abdu’l-Barr.21.Muslimandal-Bukhari.22.WefindsomethingsimilartothisisinthetransmissionofAbuZur‘afromAbuHurayraandfromAnassomethingsimilartothetransmissionofIbnZiyadfromAbuHurayra.23.TheDayofReckoning.---

SECTION11

OnAllahgivingmediation,highdegree,andKawthartohimintheGarden

‘Abdullahibn‘Amribnal-‘AssaidthatheheardtheProphetsay,“Whenyouhearthemu’adhdhan,thensaythesameashesaysandaskforblessingsonme.Whoeverblessesmeonce,Allahwillblesshimtentimes.ThenaskAllahtogivememediation(wasila),1forthatisastationintheGardenwhichisdesignatedforonlyoneoftheslavesofAllahandIhopethatIwillbethatone.WhoeverasksAllahforthismediationwillreceiveintercession.”2WefindinanotherhadithfromAbuHurayra,“The‘mediation’isthehighestdegreeintheGarden.”3AnassaidthattheMessengerofAllah,mayAllahblesshimandgranthimpeace,said,“WhileIwastravelling in theGarden, a river appeared beforemewhose bankswere domes of pearls. I asked

Jibril, ‘What is this?’He replied, ‘This isKawtharwhichAllahhasgivenyou.’Thenhe struck theearthwithhishandandbroughtoutmusk.”4‘A’isha and ‘Abdullah ibn ‘Amr relate a similar hadith in which the Prophet said, “It flows overpearlsandrubiesanditswaterissweeterthanhoneyandwhiterthansnow.”Oneversionhas:“Whenitflows,itdoesnotcutaravine.Thereisabasintowhichmycommunitywillcome.”There isasimilarhadith fromIbn ‘Abbasandhealso said,“Kawthar is the abundantgoodwhichAllahgavehim.”5Sa‘idibnJubayrsaid,“ItistheriverwhichisintheGardenfromthegoodwhichAllahgavehim.”HudhayfasaidregardingwhattheProphet,mayAllahblesshimandgranthimpeace,mentionedthathehadreceivedfromhisLord,“HehasgivenmeKawthar,ariverintheGardenwhichflowsintomyBasin.”Ibn ‘Abbas saidabout thewordsofAllah, “YourLordwillgive toyouandyouwillbe satisfied,”(95:5) that there are a thousand castles of pearl whose earth is musk and which contain what isappropriateforthemtocontain.Avariantversionstatesthattheycontainthewivesandservantswhichareappropriateforhim.----1.Wasila is somethingwhichmakessomethingelse takeplace, likeagiftoraffection.SeeQur ’an5:25.WhatismeantisahighstationintheGarden,saidtobethenearesttotheThrone.2.AbuDawud.3.At-Tirmidhi.4.Muslimandal-Bukhari.5.Al-Bukhari.---

SECTION12

ThehadithsrelatedabouttheprohibitionofdisparitybetweentheProphets

SinceitisestablishedbytheproofoftheQur ’an,soundtraditionandtheconsensusofthecommunitythatMuhammadisthenoblestofmankindandthebestoftheProphets,whatisthemeaningofthosehadithswhichspeakoftheprohibitionagainststatinganypreferencebetweenthem?Forinstance,Ibn‘AbbassaidthattheProphetsaid,“NoslaveshouldsaythatIambetterthanYunusibnMatta.”1ThereisalsothehadithofAbuHurayraaboutaJewwhosaid,“BytheOnewhochoseMusaovermankind.”OneoftheAnsarhithim,saying,“HowdareyousaythatwhentheMessengerofAllah,mayAllahblesshimandgranthimpeace, isamongus!”TheProphetheard thatandsaid,“DonotmakedisparitybetweentheProphets.”2Oneversionhas,“DonotmakemebetterthanMusa.”Andhesaysinit,“IdonotsaythatanyisbetterthanYunusibnMatta.”3FromAbuHurayrawehavetheProphet’swords,“WhoeversaysthatIambetterthanYunusibnMatta

haslied,”4andIbnMas‘udreportedthathesaid,“DonotletanyofyousaythatIambetterthanYunusibnMatta.”Inanotherhadithwefind:“Amancametohimandsaid,‘Obestofmankind!’‘ThatisIbrahim.’heretorted.“5Knowthenthatscholarsgivedifferentinterpretationsofthesehadiths.Oneinterpretationis that theprohibitionoccurredbeforeheknewthathewastheMasteroftheChildrenofAdam,soheforbadedisparity sincehewasnotyet awareof that.Whoevermakesdisparitywithoutknowledgehas lied.Similarlythestatement,‘Idonotsaythatanyisbetterthanhim,’doesnotnecessarilymeanthatheisbetter.Itsimplyprohibitsdisparity.Thesecondpossibility is that theProphetsaidwhathesaidoutofhumilityand toforbidprideandarrogance.Thisisdebatable.Thethirdpossibilityisthatmakingdisparitybetweenthemwouldleadtolesseningordetractingfromthestatureofoneofthem,especiallyinrespectofYunus,sinceAllahhastolduswhatHehastoldusabouthim.Thisistopreventsomeonewithnoknowledgefromdiminishingordetractingfromhishigh rank because of the fact thatAllah says, “Whenhe ran away to the laden ship,” (37:140) and“AndDhu’n-NunwhenheleftinangerandthoughtWewouldnotpunishhim.”(21:87)Someonewithnoknowledgemightimaginethatheisdiminishedbythis.The fourth possibility is the prohibition of making disparity in respect to prophethood and thedeliveryof themessage.TheProphets are on the same level in that respect since it is the same ineverycaseandthereisnodisparityinit.Thereisdisparityregardingincreaseinthestates,election,miracles, rank and kindness which they have received. But as for prophethood itself, there is nodisparityinthat.Disparityoccursonlyinmattersbeyondthat.ThatiswhytherearetheMessengerswhosimplyhaveamessage,thoseMessengerswhopossessresolution,6theonewhohasbeenraisedto a high position,7 and the onewhowas given judgment as a child.8One of themwas given theZabur9andanotherwasgiventheClearSigns.10Allahspoketooneofthem11andHeelevatedsomeofthemindegree.Hesaid,“WefavouredsomeoftheProphetsoverothers.”(17:55)Hesaid,“TheseMessengers:Wefavouredsomeofthemoverothers.”(2:253)Oneof thepeopleofknowledge said, “In this case ‘preferring’has todowithpreferencebetweentheminthisworld.Therearethreeaspectstoit:1.Thegreatnessandfameoftheirsignsandmiracles.2.Thepurityandsizeoftheircommunities.3.Thequalityandconspicuousnessoftheirownessentialbeing.“ThelastofthesereferstothegenerousgiftsforwhichtheyweresingledoutbyAllahasparticularmarks of honour, such as being singled out for direct speech, close friendship, the vision, orwhateverothersubtlekindnessesorgiftsoffriendshipandelectionAllahwishedtobestowonthem.”ItisrelatedthattheProphetsaid,“ProphethoodhasburdensandYunuswasunabletobearthemjustasaweakyoungcamelisunabletobearaheavyload.”12The Prophet was concerned to guard against anything which might prove a source of dissension(fitna)becauseoftheillusionsofthosewhowouldhastentodenigratetheprophethoodofYunusorthe fact that he was chosen, lower his rank and diminish his being protected fromwrong actions(‘isma).ItisanactofcompassionfromtheProphetforhiscommunity.

Thereisalsoafifthpossibility.Itisthatthe“I”referstothespeakerhimself,i.e.nooneshouldthink,nomatterhowgreathisintelligence,immunityandpurity,thatheisbetterthanYunusbecauseofwhatAllahhasrelatedabouthim.Thedegreeofprophethoodisbetterandhigheranditsvaluecannotbereducedbyasingleatom.InPartThreewewillclarifythismatterfurtherifAllahwills.Wehavemadeourobjectiveclearandthedoubtsoftherecalcitrantareeliminatedbywhatwehaveputforward.SuccessisbyAllahandHeistheHelper.ThereisnogodbutHim.---1.Al-BukhariandMuslim,at-Tirmidhi.2.Al-BukhariandMuslim,AbuDawud,an-Nasa’i.3.Al-BukhariandMuslim.4.Al-Bukhari.5.Muslim,AbuDawudandat-Tirmidhi.6.Nuh,Ibrahim,Musa,‘IsaandMuhammad.7.Idris.8.Yahya.9.Da’ud.10.Miracleswhichnoonecoulddeny,i.e.‘Isa.11.Musa.12.TafsirofIbnAbiHatimandal-Mustadrakofal-HakimfromWahbibnMunabbih.---

SECTION13

Onhisnamesandtheirexcellence

JubayribnMut‘imreportedthathisfathersaidthattheMessengerofAllah,mayAllahblesshimandgranthimpeace,said,“Ihavefivenames.IamMuhammad.IamAhmad.Iamal-Mahi(theObliter-ator)bywhomAllahwillwipeoutdisbelief.Iamal-Hashir(theGatherer)atwhosefeetpeoplewillgather.Iamal-‘Aqib(theLastinSuccession).”1AllahcallshimAhmadandMuhammadinHisBook.OneofthespecialgiftsofAllahtohimliesinthefactthatHemadehisnamescontainpraiseofhim2sotheimmensityofhisgratitudeiscontainedinhismention.TheProphet,mayAllahblesshimandgranthimpeace,isthemostsublimeofallwhogivepraiseandthebestofthosewhoarepraisedandthepersonwhodeservesthemostpraise.Heisthemostpraised(Ahmad)ofthepraisedandtheonewhopraisesthemost.HewillhavetheBannerofPraiseontheDayofRisingasthecompletionoftheperfectionofpraiseforhim.Hewillbeknowninthatplacebytheattributeofpraise.HisLordwillgivehimthePraiseworthyStationthereasHehaspromisedhim.

Thefirstandthelastgenerationswillpraisehimatthattimeandplaceforhisintercessionontheirbehalf.OnthatdaytheProphetwillbeginwithpraiseswhich,ashesaid,“nooneelsehasbeengiven.”InthebooksoftheProphets,hiscommunityarecalled“thepraisers”,thereforeitisonlyfittingthathebecalledMuhammadandAhmad.Thesetwonameshaveotherspecialqualitiesandsigns.Allah,inhiswisdom,keptanyonefrombeingcalledbythembeforehistime.AllahkeptanyonefrombeingcalledAhmad,andeventhoughitwasanamewhichhadappearedintheBooksandtheProphetshadgivengoodnewsaboutthebearerofthatname,noonehad laidclaimto itbeforehimso that therewouldbenodoubtorconfusionfor theweakofheart.ItisthesamewiththenameMuhammad.NoneoftheArabsoranyoneelsehadbeencalledthatuntilitbecameknown shortlybeforehis birth that aProphetwouldbe sentwhosenamewasMuhammad.ThereuponafewArabsnamedtheirsonsthathopingthatoneofthemwouldbehim,butAllahknowsbest where He puts His message. They were: Muhammad ibn Uhayha ibn al-Julah al-Awsi,Muhammad ibn Maslama al-Ansari, Muhammad ibn Barra’ al-Bakri, Muhammad ibn Sufyan ibnMujashi,MuhammadibnHumranal-Ju‘fiandMuhammadibnKhuza‘ias-Sulami.Thereareonlysix.ItissaidthatthefirstofthemtobenamedMuhammadwasMuhammadibnSufyan.InYementheysaythat itwasMuhammad ibnal-Yuhmid from the tribeofAzd.ThenAllahkept everyonenamed thatfromclaiming theprophethood.Noonecould layclaim to itor showany reason tomakeanyonedoubt theProphet’s claimuntil the twonameswereestablishedasproperlyhis.Then therewasnodisputeaboutit.Asforhissaying,“Iamal-Mahi(theObliterator)bywhomAllahwillwipeoutdisbelief,”thiscanbeexplainedaspossiblyreferringtotheobliterationofdisbelieffromMakkaandthelandsoftheArabsalthoughhewasnotalivetowitnessit,whichhewaspromisedthathiscommunitywouldreach;oritcouldbe that theobliterationreferred to isgeneral,meaningvictoryandovercomingas inAllah’swords,“..,toexaltitovereveryotherdeen.”(9:33)ThisisexplainedinthishadithasmeaningthattheProphetistheonebywhomtheevilqualitiesofhisfollowerswillbeobliterated.Heiscalledal-‘Aqib,theLastinSuccession,becausehefollowstheotherProphets.AsitsaysintheSahih,“Iamal-‘AqibandthereisnoProphetafterme.”TheProphetsaid,“Iamal-Hashir (theGatherer)atwhose feetpeoplewillbegathered,” i.e. inmytime and according to my contract, i.e. there is no Prophet after me as confirmed by his beingdescribedbyAllahas“theSealoftheProphets.”(33:40)Ithasalsobeensaidthatthemeaningof“atwhosefeet”isthatpeoplewillbegatheredabouthimasAllah says, “so thatyoucouldbewitnessesagainstmankindand theMessengercouldbeawitnessagainstyou.”(2:143)Itissaidthat“atwhosefeet”indicateshisprecedence.Allahsays,“C9theyareonasurefootingwiththeirLord.”(10:2)Itisalsosaidthat“atwhosefeet”meansinfrontofhimandaroundhim,i.e.theywillbegatheredtohimontheDayofRising.Itissaidthat“atwhosefeet”meansfollowinghisSunna.“Ihavefivenames”issaidtomeanthattheyexistedintheancientbooksandthosewithknowledgeamongpreviouscommunitiesknewthem.Itisalsorelatedthathesaid,“Ihavetennames,”3mentioningTahaandYasinamongthem.Makkiisalsoamongthosewhohaverelatedthis.It is said in oneof the commentaries thatTahameans “OPure! (Tahir)OGuide! (Hadi)” and that

Yasinis“OMaster!(YaSayyid).”Another hasmentioned it as “I have ten names,” and he listed the five in the firsthadith and thenadded,“IamtheMessengerofMercy,theMessengerofRest,theMessengerofFierceBattles,andIamtheTracker.IfollowedinthetracksoftheProphets.Iamal-Qayyim(Straight),andal-Qayyim istheCompleteUnifier.”4ItisalsofoundinthebooksoftheProphetsthattheProphetDawudsaid,“OAllah,sendMuhammadtoustomakethesunnastraight(muqim)afterthegap.”ThiscanbesaidtohavethesamemeaningasQayyim.An-Naqqash related that theProphet said, “Ihave sevennames in theQur ’an:Muhammad,Ahmad,Yasin,Taha,al-Mudhath-thar(Enshrouded).al-Muzzammil(Enwrapped),and‘Abdullah.”AhadithfromJubayribnMut‘immentionedhisnamesasbeingsix:“Muhammad,Ahmad,Khatim,‘Aqib,HashirandMahi.”InthehadithofAbuMusaal-Ash‘ari,theProphetgiveshisnames,saying,“IamMuhammad,Ahmad,theTracker, theGatherer, theProphet ofRepentance, theProphet ofFierceBattles, theProphet ofMercy(andoneversionhastheProphetofMercyandRest).”5Theyareallcorrect,Allahwilling.AsforbeingtheProphetofMercy,Repentance,CompassionandRest,Allahsays,“Weonlysentyouasamercy to theworlds.”(21:107)Healsodescribeshimashavingbeensent“topurify themandteachthemtheBookandtheWisdom”(62:2)and“toguidethemtotheStraightPath”(5:16)andas“compassionate,mercifultothebelievers.”(9:128)TheProphetsaid,describinghiscommunity,“Itisacommunitywhichhasbeenshownmercy.”AllahAlmighty has said about them, “and they bid each other to steadfastness and bid each other tocompassion,”(90:17)i.e.theyaremercifultooneother.Allahsenthimasamercytohiscommunity,amercytoalltheworlds,andonewhoasksformercyandforgivenessforthem.Hemadehiscommunityonewhichisshownmercyandattributedmercytoit.TheProphetcommanded them to showmercy toeachotherandpraised it, saying, “Allah lovesthoseofHisslaveswhoaremerciful.”6TheProphet,mayAllahbleshimandgranthimpeace,alsosaid,“TheMercifullovesthosewhoaremerciful.Showmercy towhoever is in theearthandwhoever is in theheavenwill showmercy toyou.”7Asfortheterm“theProphetofFierceBattles”,itindicatesthefightingandtheswordwithwhichhewassent.Itissound.HudhayfarelatedahadithsimilartoAbuMusa’s:“TheProphetofMercy,theProphetofRepentanceandtheProphetofFierceBattles.”8Al-Harbi related that the Prophet said, “An angel came to me and said, ‘You are al-Quthum (theGathered).‘“9Al-Harbiaddedthatal-Quthummeanssomeonewhogathersgood.Thisisknowntohavebeeninuseasanameamongthepeopleofhishouse,mayAllahblesshimandgranthimpeace.A largenumberof titlesandnames forhim,mayAllahblesshimandgranthimpeace,other thanthosewehavealreadymentionedarefoundintheQur ’an,suchas:Light,LuminousLamp,Warner,

GiverofGoodNews,Witness,Witnesser,ClearTruth,SealoftheProphets,theCompassionate,theMerciful,theTrusty,theFootofTruthfulness,MercytotheWorlds,theBlessingofAllah,theFirmHandle,theStraightPath,thePiercingStar,Generous,theUnletteredProphet,andtheCallertoAllah.He hasmany other attributes andmajestic names. Some of them are in the ancient Books and thebooksoftheProphets,thehadithsoftheMessengerandthegeneralusageofthecommunitylike:theChosen, the Selected, Abu’l-Qasim, the Beloved, the Messenger of the Lord of the Worlds, theAccepted Intercessor, the Fearfully Aware, the One who Puts Things Right, the Outward, theGuardian,theTruthful,theConfirmer,theGuide,theMasteroftheChildrenofAdam,theMasterofthe Messengers, the Imam of the Fearfully Aware, the Leader of the Glorious Radiant Ones, theBelovedofAllah,theFriendoftheMerciful,thePossessoroftheVisitedBasin,IntercessionandthePraiseworthyStation,thePossessoroftheMeans,ExcellenceandtheHighDegree,thePossessoroftheCrown, theAscension, theBannerand theStaff, theRiderof theBuraq, theShe-Cameland theFineCamel,thePossessoroftheProof,Power,theSeal,theSignandtheEvidence,thePossessoroftheStickandtheTwoSandals.AmonghisnamesinthepreviousBooksare:theRelied-on,theChosen,theEstablisheroftheSunna,thePure, theSpiritofPurity, theSpiritof theReal.That is themeaningofParaclete in theGospel.Tha‘labsaidthattheParacleteistheonewhodistinguishesbetweenthetrueandthefalse.Oneofhisnamesinearlierbooksis“MadhMadh”meaning“Excellent,excellent”,andHamtayaandal-Khatimandal-HatimaccordingtowhatKa‘bal-Ahbarrelated.Tha‘lab said thatal-Khatim is the one who seals the line of Prophets.Al-Hatim is the best of theProphets in character and physical form. In Syriac, he is calledMushaffah and al-Munhaminna(meaningSpiritofPurity).HisnameisalsointheTorahasAhidwhichIbnSirinrelates.Themeaning of staff in the phrase “Possessor of the Staff” is the sword. This is explained in theGospel:“Hewillhaveastaffofironwithwhichhewillfightaswillhiscommunity.”ItisprobablethatitisthelongstaffwhichtheProphet,mayAllahblesshimandgranthimpeace,wouldhold,andwhichtheCaliphsofthistimealsohave.Asforthestickwhichheisdescribedashaving,itisalsoastaff.Allahknowsbest,butIthinkthatitisthestaffmentionedinthehadithoftheBasin,“IwilldrivepeoplefromitwithmystaffforthesakeofthePeopleoftheRight.”As for “Crown”, the turban ismeant.At that time, itwasparticular to theArabs.The turban is thecrownoftheArabs.Hisqualities, titlesandnamesarenumerous in thebooks.Thosewehavementionedaresufficient,Allahwilling.ItisrelatedfromAnasthatwhenIbrahimwasborntotheProphet,Jibrilcametohimandsaid,“Peacebeuponyou,AbuIbrahim.”---1.Al-Muwatta’,al-Bukhari,Muslim,AbuDawud,an-Nasa’iandat-Tirmidhi.2.MuhammadandAhmadarebothderivedfromtheArabicrootmeaningpraise.3.Al-BayhaqiandAbuNu‘aym4.Al-BayhaqiandAbuNu‘aymwhoreportitfromIbnJubayr.5.Muslim.

6.Muslimandal-BukharifromUsama.7.AbuDawudandat-TirmidhifromIbn‘Umar.8.IbnHanbalandat-Tirmidhi.9.AbuNu‘aym.----

SECTION14

OnAllahhonouringtheProphetwithsomeofHisownBeautifulNamesanddescribinghimwithsomeofHisownSublimeQualities

Itwouldhavebeenmoresuitabletoincludethissectioninthefirstchapterbecauseitcoversthesamesubject matter. However, Allah only expanded my breast and guided me to discovery of it byilluminatingmythinking,toenablemetoextractitsjewel,afterexaminingtheprevioussection.Wethereforethoughtthatweshouldincludeitheretobemorecomplete.Know thatAllah has bestowed amark of honour onmany of theProphets by investing themwithsome of His names – for instance, as when He calls Ishaq and Isma‘il ‘knowing’ (‘alim) and‘forbearing’(halim),Ibrahim‘forbearing’,Nuh‘thankful’(shakur),‘IsaandYahya‘devoted’(barr),Musa ‘noble’ (karim) and ‘strong’ (qawwi), Yusuf a ‘knowing guardian’ (hafidh, ‘alim), Ayyub‘patient’(sabur)andIsma‘il‘truthfultothepromise’(sadiqal-wa‘d).TheMightyBookhasreferredtothemassuchinvariousplaceswheretheyarementioned.YetHehaspreferredourProphetMuhammad,mayAllahblesshimandgranthimpeace,sinceHehasadornedhimwithawealthofHisnamesinHisMightyBookandonthetonguesofHisProphets.Wehavecollectedthemtogetherafterreflectingonthesubjectandsearchingourmemorysincewewereunabletolocateanyonewhohadcompiledmorethantwonamesnoranyonewhohaddealtwithittoanygreatextentbefore.Wehaverecordedsomeofthesenamesinthissection.Thereareaboutthirtyofthem.PerhapsAllah,asHeinspiredwhatHehasalreadytaughtusofthemandverifiedthis,willnowcompletetheblessingbyclarifyingwhatHehasnotshowedusonthesubjectandunlockitforus.OneofHisnames is thePraiseworthy (al-Hamid).Thismeans theOnewho is praisedbecauseHepraisesHimselfandHisslavespraiseHim. Italsomeans theOnewhopraisesHimselfandpraisesactsofobedience.TheProphetiscalledMuhammadandAhmad.Muhammadmeanspraised,andthatishowhisnameoccursintheZaburofDa’ud.Ahmadmeansthegreatestof thosewhogivepraiseandthemostsublimeofthosewhoarepraised.HassanibnThabitindicatedthiswhenhesaid:ItistakenforhimfromHisownnameinordertoexalthim.TheOnewiththeThroneispraised(Mahmud)andheisMuhammad.TwoofAllah’snamesaretheCompassionate,theMerciful(ar-Ra’uf,ar-Rahim).Theyaresimilarinmeaning. He calls him by them in His Book when He says, “Compassionate, merciful to thebelievers.”(9:128)OneofHisnamesistheClearTruth(al-Haqqal-Mubin).TheTruth(al-Haqq)meansthatwhichexistsandisindisputablyreal.SimilarlytheClear(al-Mubin)istheOnewhosedivinityisclear.Banaand

Abanameanthesame-tomakecleartoHisslavesthematteroftheirdeenandtheirreturntoHim.HecallstheProphetbythisnameinHisBookwhenHesays,“UntiltheTruthcomestoyouandaclearMessenger.”(43:29)Hesays,“Say:IamtheClearWarner.”(15:89)Hesays,“TheTruthhascometoyoufromyourLord.”(4:170)Hesays,“Theyrejectedthetruththatcametothem.”(6:5)ItissaidthatthismeansMuhammad,mayAllahblesshimandgranthimpeace.ItissaidthatitmeanstheQur ’an.Themeaninghere is that it is theoppositeof the false.His truthfulnessandeverythingabouthimisindisputablyreal.“Theclear”istheonewhosebusinessandmessageisclearortheonewhoclarifiesfromAllahwhathewassentwith,asAllahsays,“tomakecleartopeoplewhatwassentdowntothem.”(16:44)AnotherofAllah’snames is theLight (an-Nur). ItmeansPossessorofLight, i.e. itsCreatoror theIlluminator of the heavens and the earthwith lights, and theOnewho illuminates the hearts of thebelieverswithguidance.AllahcallstheProphet“light”whenHesays,“AlightandaclearbookhascometoyoufromAllah.”(5:15)ItissaidthatthisreferstoMuhammad.ItisalsosaidthatitreferstotheQur ’an.Allahalsocallshim“aluminouslamp.”(33:46)Hecalledhimthattomakehispositionclear,toclarifyhisprophethoodandtoilluminetheheartsofthebelieversandthegnosticsbywhathehadbrought.AnotherofHisnamesistheWitness(ash-Shahid).ItsmeaningistheOnewhoKnows.ItissaidthatHeis theWitnessofHisslavesontheDayofRising.Hecalls theProphetawitnesswhenHesays,“Wesentyouasawitness,”(33:46)and“TheMessengerisawitnessoveryou.”(2:143)OneofHisnamesistheGenerous/Noble(al-Karim).ItmeanstheOnewithMuchGood.ItissaidthatitmeanstheOverflower.ItissaidthatitmeanstheForgiving.ItissaiditmeanstheHigh.Inthehadithrelatedabouthisnameswefind,“Heisthemostgenerous.”AllahcallstheProphet“noble”whenHesays,“Itisthewordofanoblemessenger.”(81:19)ItissaidthatthisreferstoMuhammadanditisalsosaidthatitreferstoJibril.TheProphetsaid,“IamthenoblestofthechildrenofAdam.”Allthemeaningsofthenamecanbevalidlyappliedtohim,mayAllahblesshimandgranthimpeace.AmongHisnamesistheMighty(al-‘Adhim).ItmeanstheOnewhosenatureismajestic.EverythingisunderHim.HesaysabouttheProphet,“Indeedyouaretrulyvast(‘adhim)incharacter.”(68:4)InthebeginningofoneofthebooksoftheTorahitquotesIsma‘il,assaying,“Amightyonewillbebornforamightycommunityandheismightywithamightycharacter.”OneofHisnamesistheCompeller(al-Jabbar).ItmeanstheOnewhoputsthingsright.ItissaidthatitmeanstheConqueror.ItissaidthatitmeanstheOnewiththeMightyAffair.ItissaidthatitmeanstheProud.TheProphetwascalledJabbarintheBookofDawud.Hesays,“OJabbar,girdonyoursword!Yourlawandyourshari‘aareaccompaniedbytheaweofyourrighthand.”ItmeansthattheProphet is either putting his community to rights through guidance and instruction or through hispower against his enemies or through the height of his station overmankind and his inestimableimportance. Allah denied that he had the compelling force (jabriyya) of pride which would beinappropriateforhim.Hesays,“Youarenotatyrantoverthem.”(50:45)AnotherofAllah’snamesistheAll-Aware(al-Khabir).ItmeanstheOnewhoisacquaintedwiththeessenceofa thingandknowswhat itsreality is. It issaid that itmeanstheOnewhoinforms.Allahsays,“TheMerciful,askoneawareaboutHim.”(25:59)QadiBakribnal-‘Ala’said,inthisinstance,thattheonewhoiscommandedtoaskisnottheProphetandtheonewhoistobeaskedistheonewhoisaware,namelytheProphet,mayAllahblesshimandgranthimpeace.TheProphetis“aware”inboththeabove-mentionedways.Itissaidthatheiscalledthisbecausewhatheknowsisatthelimitsof

theknowledgeofwhatAllahhastaughthimaboutHishiddenknowledgeandimmensegnosis.Allahisinforminghiscommunityaboutthepermissiongivenhimtoteach.OneofHisnamesistheOpener(al-Fattah).ItmeanstheOnewhojudgesbetweenHisslaves,ortheOpenerofthedoorsofprovision,mercyandofthoseaspectsoftheiraffairswhichareshutofffromthem,ortheOpeneroftheirheartsandeyesbygnosisoftheTruth.ItcanalsomeantheHelperasinHiswords,“Ifyouareseekingvictory,victoryhascometoyou,”(8:19). It is said that it means the one who initiates opening and victory. Allah called the ProphetMuhammad“theOpener”inthelonghadithoftheNightJourney.Itsays,“Ihavemadeyouanopenerandaseal.”InitarethewordsoftheProphetinpraiseofHisLordandtheenumerationofhisranks:“Heelevatedmymentionformeandmademeanopenerandaseal.”TheOpenerheremeansthejudge,ortheOpenerofthedoorsofmercyforhiscommunity,andtheonewhoopened their innereyes to therecognitionof theTruthandfaith inAllah,or theonewhohelpedthetruthorbegantheguidanceofthecommunityorthefirstsetforwardamongtheProphetsandtheirsealashe,mayAllahblesshimandgranthimpeace,said,“IwasthefirstoftheProphetstobecreatedandthelastofthemtobesent.”OneofHisnamesistheThankful(ash-Shakur).ItmeanstheOnewhorewardsforlittleaction.Itisalsosaid that itmeans theOnewhopraises thosewhoobey.HedescribesHisProphetNuhwith it,saying,“Hewasathankfulslave.”(17:3)TheProphetdescribedhimselfassuch,saying,“AmInotathankful slave?”1acknowledging theblessingofhisLordand recognising itsworth,praisingHimandstrivingforincreasesinceHesays,“Ifyouarethankful,Iwillincreaseyou.Ifyouareungrateful,Mypunishmentissevere.”(14:7)OneofAllah’snamesistheKnower(al-‘Alim),theKnowing(al-‘Allam),theKnoweroftheUnseenandtheVisible.HedescribedHisProphetashavingknowledgeandbestoweditonhimasavirtueforhimfromHim.Hesays,“Hetaughtyouwhatyoudidnotknow,andthebountyofAllahtoyouwasimmense.”(4:113)Hesaid,“Hewillteachyouwhatyoudonotknow.”(2:151)Allah’snamesincludetheFirstandtheLast.Theymeanwhatprecedesthingsbeforetheirexistenceandwhatremainsaftertheyhavedisappeared.Tobeexact,He,inHimself,doesnothaveafirstoralast.TheProphetsaid,“IwasthefirstoftheProphetstobecreatedandthelastofthemtobesent.”With that,heexplained thewordsofAllah,“WhenWemadeacovenantwith theProphetsandwithyouandwithNuh.”(33:7)HeputMuhammadfirst.TheProphetsaid,”Wearethelastwhogoesahead.”2Healsosaid,“Iamthefirstforwhomtheearthwillopenup,thefirsttoentertheGarden,thefirstintercessorandthefirstwhoseintercessionwillbeaccepted.”HewastheSealoftheProphetsandthelastoftheMessengers,mayAllahblesshimandgranthimpeace.One of Allah’s names is the Strong (al-Qawi), the One with Strength, and the Firm. It means thePowerful.Allahdescribeshimwiththat,saying,“possessinggreatstrength,securelyplacedwiththeLordoftheThrone.”(81:20)ItissaidthatthisreferstoMuhammadanditisalsosaidthatitmeansJibril.OneofHisnamesistheTruthful(as-Sadiq),andtherearehadithswhichalsoreportthatoneoftheProphet’snamesistheTruthful.Allah’snamesincludetheGuardian(al-Wali)andtheMaster(al-Mawla).TheymeantheHelper.Allahsays,“YourGuardian isAllahandHisMessenger.” (5:55)TheProphet said,“Iam theguardianof

everybeliever.”3AllahAlmightysays,“TheMessenger ismoreentitled (awla) to thebelievers.” (33:6)TheProphetsaid,“AsfortheonewhosemasterIam,hehasanexaltedmaster.”4One of His names is the Pardoning (‘Afw). It means the One who overlooks. Allah describes theProphetwith this attribute in theQur ’anand theTorahandHecommandshim topardon.He says,“Makeallowancesforpeople.”(7:199)Healsosays,“Pardonthemandoverlook.”(5:13)When theProphet asked aboutHiswords, ”Make allowances for people,” Jibril said, “You shouldpardontheonewhowrongsyou.”IntheTorahandtheGospel,itsays,describinghisqualities,“Heisneithercoarsenorharsh,butpardonsandoverlooks.”OneofHisnamesistheGuide(al-Hadi).ItmeansthatAllahAlmightygivessuccesstowhomeverHewantsamongHisslaves.Itmeanstoindicatethewayandtocallthemtoit.Allahsays,“AllahcallstotheAbodeofPeaceandguideswhomeverHewills toastraightpath.”(10:25)Its rootcomesfrom‘inclination’. In the commentary onTaha it is said tomean, “O Pure! OGuide!” referring to theProphet. AllahAlmighty says to him, “You guide on a straight path.” (42:52)AndHe says of theProphet,“callingtoAllahbyHispermission.”(33:46)Allahinparticularpossessesthefirstmeaning(giving success in guidance). He says, “You do not guide the one you want, but Allah guideswhomeverHewill.”(28:56)ThemeaninghereindicatesthewaythatthisattributecanbeappliedtootherthanAllah.Allah’snamesincludetheGuardianofFaith(al-Mu’min),theProtector(al-Muhaymin).Itissaidthatthesenameshave the samemeaning.ThemeaningofMu’min, in respectofAllah, is theOnewhoconfirmsHispromise toHisslaves.HeconfirmsHis truewordandconfirmsHisbelievingslavesandHisMessengers.ItissaidthatitmeanstheOnewhoaffirmsHisownunitytoHimself.ItissaidthatitmeanstheOnewhoprotectsHisslavesinthisworldfromHisinjusticeandthebelieversintheNextWorldfromHispunishment.It isalsosaidthatMuhayminmeanstheTrustworthy(Amin). It issaid that theword used at the end of supplications,Amin, is one of the names ofAllah and that itmeansMu’min.ItissaidthatMuhayminmeanstheWitnessandtheProtector.The Prophet, may Allah bless him and grant him peace, is called amin (trustworthy) by AllahAlmighty.Hesays,“Obeyed,thentrusty.”(81:21)TheProphetwasknownasal-Amin,thetrustworthy,andwas famous for it before and after his prophethood began. In his poem, al-‘Abbas called him“protector”whenhesaid:ThenyourprotectinghousecontainedloftinessfromKhindifunderwhichtherearemountains.

Itissaidthatal-Aminmeans“protector”.Allahsays,“HebelievesinAllahandbelievesthebelievers”(99:61)i.e.confirms.TheProphetsaid,“Iamthetrustworthyoneofmycompanions.”5Thismeansthebeliever(mu’min).AnotherofAllah’snamesisthePure(al-Quddus).ItmeanstheOnedisconnectedfromimperfectionsandpureoftracesofin-timeness.ItissaidthattheBaytal-Muqaddis(Jerusalem)iscalledsobecausein it the Prophet was purified from wrong actions. From this root comes the Pure Valley (WadiMuqaddis)andtheSpiritofPurity(Ruhal-Quddus).IthascomedownfromthebooksoftheProphetsthatoneoftheProphet’snamesisMuqaddas”(Pure).Thatis,heispurifiedofwrongactionsasAllah

Almightysays,“ThatAllahmightforgiveyouyourwrongactions,”(48:2)or thathe is theonebywhompeoplearepurifiedofwrongactionsandthatfollowinghimfreespeopleofwrongactionsasAllah says, “...to purify you.” (62:2) Allah Almighty further says, “He will bring you out of thedarknessintothelight.”(5:16)Oritcanmeanpurifiedofblameworthyqualitiesandbaseattributes.OneofthenamesofAllahistheMighty(al-‘Aziz).Itmeansthedifficultofaccess,victor,ortheonewhohasnolikeortheself-exalted.Allahsays,“MightbelongstoAllahandHisMessenger”(63:8)i.e.byinapproachabilityandmajesticvalue.AllahdescribesHimselfasbringinggoodnewsandwarning.Hesays,“TheirLordwillgive themgoodnewsofamercyfromHimandsatisfaction.”(9:21)Hesays,“AllahgivesyougoodnewsofYahya,”(3:39)and“...awordfromHim.”(3:45)Allahcallshimabringerofgoodnews,awarnerandaherald,i.e.onewhogivesgoodnewstothepeoplewhoobeyHimandawarnertothepeoplewhorebelagainstHim.According to one of the commentaries already referred to,Allah’s names includeTaha andYasin.OneofthecommentatorshasalsomentionedthattheyarealsoamongthenamesofMuhammad,mayAllahblesshimandgranthimpeaceandblesshisfamilyandennoblethem!---1.At-Tirmidhi.2.Muslim.3.Al-Bukhari.4.At-Tirmidhi.5.Muslim.-----

SECTION15

RecapitulationofthequalitiesoftheCreatorandthecreature

HereIwillmentionapointwithwhichIwillconclude thissection. Itwill removeanyobscurity inwhathasprecededforthoseofweakimaginationandpoorunderstanding.Itwillpurifysuchpeoplefromthetrapsofambiguityandrescuethemfromsubtledistortions.ThepointisthatallshouldbelievethatAllah,inHisimmensity,greatnessandMalakut,HisBeautifulnamesandsublimeattributes,doesnotresembleanyofHiscreaturesandnoneresemblesHim.WhattheShari‘a applies to both theCreator and the creature cannot in reality be considered as similarsincetheattributesoftheOut-of-Timearedifferentfromtheattributesofcreatedbeings.JustasHisessenceisnotlikeotheressences,soHisattributesarenotliketheattributesofcreatedbeingssincetheirattributesarenotfreeofnon-essentialqualitiesanddesires.Allahisfarabovethat.HesubsistseverlastinglyasdoHisattributesandnames.Anadequate statementof that isHiswords,“There isnothinglikeHim.”(42:11)ByAllah,howexcellentisthestatementmadebythe‘ulama’ofrealisationandthegnosticswhosay:“Tawhid is the affirmation of an essence which is not like other essences nor separate from His

attributes.”Al-Wasitiwentontoclarifythispoint,andthisisalsoourpurpose.Hesaid:“ThereisnoessencelikeHisessence.ThereisnonamelikeHisname.ThereisnoactionlikeHisaction.ThereisnoattributelikeHisattribute-exceptinasmuchastheexpressionsaresimilar.”His essence which is out-of-time is too majestic to have a quality which is in-time just as it isimpossibleforanessencewhichisin-timetohaveanout-of-timeattribute.Thisiswhatisheldbythepeopleofthetruth,thesunna,andthecommunityasawhole.ImamAbu’l-Qasimal-Qushayri,commentingonthispointtomakethingsclear,said,“Thiscontainsallofthepointsoftawhid.HowcanHisessencebeliketheessenceofthingswhichareintimewhenItisindependentbyItsveryexistence?HowcanHisactionresembletheactionofacreaturewhenItisnotattractednorisItrepellinganacquiredimperfection,nordoesItcomebythoughtsordesires.Itdoesnotcomeaboutbyanyphysicalcauseorendeavour.Theactionof thecreatureonlyemergesfromthesefactors.”Anotherofourshaykhshassaid,“What they imaginewith their imaginationorperceivewith theirintellectisin-timejustastheyare.”Imam Abu’l-Mu‘ali al-Juwayni said, “Whoever stops at something which exists and which he iscapable of conceiving is an anthropomorphist.Whoever stops at pure negation is an atheist. If hestates that something exists, he admits that it is impossible to perceiveHis reality and thus he is aunifier.HowexcellentisthestatementofDhu’n-Nunal-Misri!Hesaid,‘TherealityoftawhidisthatyouknowthatthepowerofAllahisinthingswithoutstatingthemeansandthatthisoccurswithoutHisbeingmixedwiththem,andthatHisactionisthecauseofeverything,butthisactionhasnocause.Whatever you formulate in your imagination, Allah is not that.’ These are precious, wonderful,precisewords.”ThelastpartofDhu’n-Nun’sstatementisanexplanationofHiswords,“ThereisnothinglikeHim.”(42:11)AnotherpartexplainsHiswords,“HewillnotbequestionedaboutwhatHedoes,buttheywillbequestioned.”(21:23)ItalsoexplainsHiswords,“OurwordtoathingwhenWedesireitisthatWesaytoit,‘Be!’anditis.”(36:82)MayAllahmakeyouandusfirmintawhidandaffirmationanddisconnectionandmakeusavoidtheareas ofmisguidance and errorswhich lead to atheism and anthropomorphismbyHis favour andmercy!

ChapterFour

ONTHEMIRACLESWHICHALLAHMANIFESTEDATHISHANDSANDTHESPECIALQUALITIESANDMARKSOFHONOUR(KARAMAT)WITHWHICHHEHONOUREDHIM

SECTION1

Preface

Anyone who reflects will have gathered that this book was not compiled for those who deny theprophethood of our Prophet nor for those who contest his miracles. This would require us toestablishproofs for thesemiracles and todefend themso that anyopponentwould findnoway tocontest them.Wewill,however,mention thepreconditionsof themiracles, theChallenge (tahaddi)and itsdefinition,and the invalidityof thestatementof thosewhodisclaim theabrogationofothershari‘asandhowtheyarerefuted.WehavewrittenthisbookforthepeopleofthedeenoftheProphetwho answer his call and confirm his prophethood so that it will intensify their love for him andincreasetheiractionsandsothat“theymightincreasetheirbeliefwithmorebelief”(48:5)Our intention in this chapter is to affirm the bases of his miracles and famous signs in order todemonstratetheimmensevalueplacedonhimbyhisLord.Wewillpresentthosemiraclesandsignswhichhave beenverified andhave sound isnads and so are largely certain or nearly so.We haveaddedsomeofwhatisfoundinthefamousbooksoftheImams.When the fair-minded reader reflects on what we have already presented regarding the beautifulthingsthathavecomedownabouttheProphet,hispraiseworthylife,allhisqualities,theevidenceofhis exalted state and his exact words, he will be left in no doubt regarding the validity of hisprophethoodandthetruthofhisclaim.This has been enough to causemore than one person to becomeMuslim and believe in him.Werelatedfromat-Tirmidhi,IbnQani‘andothersthat‘AbdullahibnSalamsaid,“WhentheMessengerofAllah,mayAllahblesshimandgranthimpeace,cametoMadinaIcametolookathim.WhenIsawhisface,Irecognisedthathisfacewasnotthefaceofaliar.”1AbuRimthaat-Taymisaid,“Icameto theProphetwithoneofmysons.TheProphetwasshowntome.WhenIsawhim,Iexclaimed,‘ThisisindeedtheProphetofAllah’.”2MuslimandothersrelatedthatwhenDimadcametohim,theProphetsaidtohim,“PraisebetoAllah!We praise Him and We seek His help. None can misguide whoever Allah guides. Whoever Hemisguideshasnoguide.I testify that there isnogodbutAllahalonewithoutanyassociateandthatMuhammad isHis slaveandHisMessenger.”Dimadsaid tohim,“Repeatyourwords tome.Theyhavereachedadepthlikethatoftheocean.Givemeyourhand,Iwillgiveyoumyallegiance.”Jami‘ibnShaddadsaid,“OneofourmenwascalledTariq.HerelatedthathehadseentheProphetatMadinaandtheProphethadasked,‘Doyouhaveanythingwithyoutosell?’Wereplied,‘Thiscamel.’The Prophet said, ‘Howmuch?’We said, ‘Somanywasqs of dates.’ He took its rein andwent toMadina.Tariqandhiscompanionsaid,‘Wehavesoldtoamanandwedonotevenknowwhoheis!’Oneofthewomenwithussaid,‘Iwillguaranteethepriceofthecamel.Isawthefaceofamanlike

thefullmoon.Hewillnotcheatyou.’Inthemorning,amanbroughtusthedatesandsaid,‘Iamthemessengerof theMessengerofAllah.Hebidsyoueatof thesedatesandweighuntilyouhavefullweight.’Wedidso.”3When al-Julanda, theKing ofOman, heard thatMuhammad had called him to Islam, he said, “ByAllahWhohasguidedmetothisunletteredProphet.Ifhecommandssomethinggood,heisthefirsttodoit.Ifheforbidssomething,heisthefirsttoleaveit.Heconquersandisnotproud.Heisdefeatedandisnotgrieved.Hefulfillsthecontractandcarriesoutthepromise.ItestifythatheisaProphet.”NiftawayhsaidregardingthewordsofAllah,“Itsoilalmostgiveslightwhennofirehastouchedit.”(24:35)“ThisisthelikenessthatAllahhasmadeofHisProphet.Hesaidthatthemeaningoftheayatwas that his face almost indicated his prophethood even before he had received the Qur ’an, as‘AbdullahibnRawahasaid:Eveniftherehadnotbeenclearsignsamongus,Hisfacewouldhavetoldyouthenews.”---1.At-Tirmidhi.2.IbnSa‘d.3.Al-Bayhaqi---

SECTION2

ProphethoodandtheMessengership

KnowthatAllahhasthepowertobringaboutdirectknowledgeofHimselfintheheartsofHisslavesandknowledgeofHisessence,Hisnames,HisattributesandallHiscommandsallatoncewithoutanyintermediary, ifHesowills, ashasbeen relatedaboutHis transactionwithcertainof theProphets.OneofthecommentatorsmentioneditinconnectionwithAllah’swords,“ItisnotproperforAllahtoaddressanyhumanbeingexceptbyinspiration.”(42:51)It is permitted then that such knowledge should all reach them bymeans of an intermediary whobringsHiswordstothem.Theintermediarycanbenon-human,asinthecaseoftheangelswiththeProphets,oroneoftheirownkindasinthecaseoftheProphetswiththeircommunities.Thisisnotforbiddenbyintellectualproofsinceitispermissibleandnotimpossible.The Messengers brought miracles which indicate their truthfulness and necessitate their beingconfirmedinallthattheybroughtsincethemiracleisgenerallyaccompaniedbyachallengefromtheProphetconcerned,basedon thewordsofAllah,“Myslavehas spoken the truth, soobeyhimandfollowhim.”HereAllahis testifyingto theProphet’s truthfulness,andthis isenough.Tosaymorewouldbe togobeyondourpurpose.Whoeverwants topursue thismatter furtherwill find it fullydealtwithinthebooksofourImams.Thewordprophet in linguistic termscomes from theverbal rootwith thehamza,“naba’a”,whichmeanstogivenews,toreport.ThemeaningisthatAllahacquaintedthemwithHisunseenandtaught

themthattheywereHisProphet,sotheywereinformedProphets,orcouldinformothersaboutwhatAllah had sent themwith and proclaimwhatAllah had taught them.Thosewho say it iswithout ahamzatakeitascomingfromarootmeaningwhatrisesfromtheearth,indicatingthatProphetshadanoblerankandahighpositionwiththeirLord.BothmeaningsapplytotheProphets.AsforthewordMessenger(ar-rasul),heissomeonewhoissent.HisbeingsentisAllah’scommandtohimtoconveythemessagehehasbeensentwithtothosetowhomhewassent.Itisalsoderivedfrom succession. “The people came one after another (arsal) when they succeeded each other.”Linguistically, it is as if the verbal root r-s-l obliges the repetition of conveying or that thecommunitymustkeepfollowinghim.The ‘ulama’disagreeaboutwhetherProphetandMessengermean thesame thingorhavedifferentmeanings.Itissaidthattheyarethesame,andtheirrootcomesfromnewsandmeanstoinform.Forproof,thepeopleofthisopinionusethewordsofAllah,“WedidnotsendanyMessengerorProphetbeforeyou,”(22:52)inwhichHeaffirmsthattheyarebothsent.TheProphetsaid,“TheProphetisaMessengerandtheMessengerisaProphet.”Itissaidthattheyaredifferentinonerespect.Theyarethesameinthatbothentailprophethoodwhichmeans informing others about the unseen and teaching people what the special properties ofprophethoodandelevationaresothattheirprophethoodandrankcanbeacknowledged.TheydifferinthataMessengerisgivenamessagewhichisthecommandtowarnandteachaswehavesaid.Theproofforthisopinionistakenfromthesameayatbyreasonofthefactthatthetwonamesarekeptseparate.Iftheymeantthesamething,whatwouldbethepointofrepeatingthem?Thepeopleofthisopinionsaythatthemeaningoftheayatis,“WedidnotsendanyMessengertoacommunitynoraProphet.”1Somebelieve thatMessengerswere thosewhobroughtanewshari‘a.Thosewhodidnotbringashari‘awereProphetsandnotMessengers.ThesoundpositionwhichmostpeopletakeisthateveryMessengerisaProphetbutnoteveryProphetisaMessenger.ThefirstMessengerwasAdamandthelastwasMuhammad,mayAllahblesshimandgranthimpeace.InthehadithofAbuDharr,itsaysthattherewere124,000Prophetsofwhom313wereMessengers.ThefirstofthemwasAdam.2Sothemeaningofprophethoodandmessengershipshouldnowbeclear.Accordingtothepeopleofverification,Prophetsdonothaveanyspecialessenceorqualityofessence,withtheexceptionofthepositionheldbytheKarramiyya,3asectwhichisnottobereliedon.Asforrevelation(wahy),itsrootmeanstohasten.WhenaProphetlearnswhatcomestohimfromhisLordquickly,thatiscalledrevelation.Othervarietiesofinspirationarealsocalledrevelationsincetheyarecomparable to the revelationgiven toaProphet.Handwriting iscalledwahy todenote theswiftnessofthemovementofthewriter ’shand.Thewahyoftheeyebrowandtheglancereferstothespeedwithwhichtheyconveyamessage.Allahsaid,“Hegestured(awha)tothemtoglorifyAllahinthemorningandtheevening,”(19:11)i.e.Heindicatedandalluded.ItisalsosaidthatitmeansHewrote.Fromthesamerootcomethewords,“al-Wahaal-Waha,”meaningquickly,quickly!Itissaidthattherootmeanssecrecyandconcealment.Becauseofthis,simpleinspirationissometimescalledrevelation.Allahsays,“Theshaytansinspiretheir friends,” (6:121) i.e.whisper in their breasts.He says, “We revealed to themother ofMusa,”(28:7) i.e. cast intoherheart.On thatnote,Healsosays,“It isnotproper forAllah toaddressany

human being except by inspiration,” (42:52) i.e. by what He casts into his heart without anyintermediary.---1.AsaProphetwhoisnotamessengerisnotsentwithamessage.2.IbnHanbal,IbnHibbanandal-Hakim.3.AgroupwhoderivefromMuhammadibnKarram.---

SECTION3

Themeaningofmiracles(mu‘jizat)

KnowthatthereasonwecallwhattheProphetshavebroughta“miracle”(mu‘jiza)isthatcreaturesareincapable(‘ijaz)ofdoingthelikeofit.Therearetwosortsofmiracle.Onesortissomethingthathumanbeingsarepotentiallyabletodo,butwhichtheyarepreventedfromdoingbyanactofAllahinorderthatthetruthfulnessofHisProphetshouldbeconfirmed.Theseincludesuchthingsastheirturningawayfromseekingdeath(whentheywereasked todoso)and their incapacity tobring thelikeoftheQur ’anandsimilarthings.Theothersortisthingsthatarebeyondtheirpowerandwhichtheycannotdo-suchasbringingthedead to life, turninga staff intoa snake,bringing theshe-cameloutof the rock, the tree speaking,waterflowingfrombetweenthefingers,andsplittingthemoon.OnlyAllahcandothesethings.TheyarethingsthatAllahdoesatthehandofoneofHisProphets.TheProphet’schallengetothosewhodeniedhimtoproducesomethingsimilarwasinordertoshowtheirincapacity.KnowthatthemiracleswhichappearedatthehandofourProphet,theproofsofhisprophethoodandthe indications of his truthfulness are made up of both types. He is theMessenger with the mostmiracles,theonewiththeclearestsignandmostmanifestproofaswewillmakeclear.Duetotheirgreatquantity,hismiraclescannotbenumbered.Thenumberofsubsidiarymiraclescontainedbyjustoneofthem–theQur ’an–cannotbecounted.Thereareliterallythousandsofthemwhichisshownby the fact that the Prophet issued the challenge to bring a sura like it and none of the people ofknowledgewas able to do so, not even to the extent of the shortest sura, al-Kawthar (108). Everysingleayat is therefore amiracle.And it also has othermiraculous properties aswewill explainfurtheron.ThemiraclesoftheProphetfallintotwocategories.Onecategoryisofthosethatarewell-knownandhavebeentransmittedtousthroughmanychannels-liketheQur ’an.ThereisnodoubtordisputethattheProphetbrought itand itappearedfromhimand thatheused itasaproof. If somepig-headeddenier rejects this, it is like denying the fact that Muhammad existed in this world. The deniersthemselvesarerefutedbytheveryexistenceoftheQur ’anitself.Itinitselfandallthemiraclesthatitcontainsare,therefore,indisputable.Thefactofitsinimitabilityisalsobothindisputableandverifiedbyinvestigationaswewilldemonstrate.Oneofour Imamsstated:“Thisprincipleappliesgenerally to thesignsand thebreakingofnormsthatoccurredatthehandsoftheProphet,forifnosingleoneofthemonitsownisabsolutelyfixed

and decisive, all of them together reach the level of indisputability. There is no doubt theseextraordinary things occurred at his hands and neither believer nor unbeliever dispute theiroccurrence.WhattheobstinatedodisputeisthattheywerefromAllah.”Wehavealreadystatedthatthey were from Allah Almighty and that this is the confirmation of His words, “You have beentruthful.”It iswellknownthat thesesortof thingshappenedin thecaseofourProphet justas it indisputablyfollowsthatHatimwasgenerous,‘Antarawasbraveandal-Ahnaf1wasforbearingsincethereportstransmitted about them all agree that the first was generous, the second brave, and the thirdforbearing.Howevereachseparate reportwouldnot in itselfnecessitatecoming to that conclusionnorwoulditconstitutedecisivevalidation.Thesecondcategoryconsistsofthosethingsthatdonotreachthelevelofcertaintyandthiscategoryis divided in two.There are those things that are famous andwidely known - a number of peoplerelatethemandtheyarewell-knowntothepeopleofhadithandtherelatorsandtransmittersofthesira.These include things likewater flowing fromhis fingers anda little foodbecomingcopious.Therearealso things thatwereonlyknowntooneor twopeople.Asmallnumber relate themandtheyarenotasfamousastheothercategory.Butwhentheyarejoinedtoothers,theyarecompatiblewiththemandtogethertheyconfirmthemiraclesasawholeaswehavealreadystated.Manyof thesignsrelatedfromhimaredefinitelyknown.Thereis thesplittingof themoonwhoseoccurrence is confirmed by theQur ’an and aboutwhich there are subsidiary reports. One shouldneverdepartfromtheliteralmeaningunlessadefiniteproofisproduced.Itsprobabilityisincreasedby sound reports frommanyplaces, soour resolution touphold it shouldnotbeweakenedby theopposition of some stupid weakling devoid of religion nor should one pay any attention to thestupidityofaninnovatorwhocastsdoubtsintotheheartsofweakbelievers.Nay,ratherwethrowthisinhisfaceandturnourbackonhisstupidity.It is the samewith the story of thewater flowing and the small amount of food becoming larger.Reliable people and numerous individuals related these things from a great number of theCompanions.AmongthemarethethingsthathavebeenuniversallyrelateddirectlyfromagroupofthegreatestCompanionssuchaswhenmanyofthemweregatheredtogetherontheDayoftheDitch,2theBattleofBuwat,3the‘UmraofHudaybiya,4theraidonTabuk,5andothertimeswhenthearmiesoftheMuslimswereassembledtogether.ItisnotrelatedthatanyoftheseCompanionscontradictedanytransmitterinwhathesaidnordidtheyobjecttoanyofthestatementsattributedtothem,andintheircasethesilenceofthosewhoremainedsilentisthesameasthewordsofthosewhospokesincetheywere not silent about anything that was untrue and theywere not given to lying sycophancy.Neitherdesirenorfearstoppedthem.Iftheyheardsomethingthatwasnotgenerallyacknowledgedastrue and not known to them, theywould reject it, as some of them did reject thingswhich othersamongthemrelatedregardingthesunna,thesiraandthereadingsoftheQur ’an.Someofthemareknowntohavesaidthatothershaderredormisconstruedsomething.Allofthisisconnectedtohisindisputablemiraclesaswehavealreadymadeclear.Also, any examples of traditions which have no basis and which are founded on falsehood mustnecessarilybediscoveredtobeweakorobscurewiththepassageoftimeandthenumberofpeoplewhoinvestigatethemasisseeninthecaseofmanyuntruetraditionsandfalserumours.ThesesignsofourProphetrelatedthroughdifferentindividualsareonlymademoremanifestbythepassageoftime.Inspiteofasuccessionofsects,frequentattacksbytheenemywiththepurposeofundermining

and weakening the reports of such signs and the efforts of the unbelievers to suppress them, thestrengthandacceptanceof themisonly increased.Allwhoattack thesesignsareonly increased ingrief and rancour. It is the same regardinghis reports about theunseenworlds andhis foretellingwhatwastocome.Thisinitselfisknowntobeoneofhissigns,whichistrueandcannotbecoveredup.ThishasallbeenstatedbyourImams,QadiAbuBakral-Baqillani,AbuBakribnFurakandothers.AndeverythingIknowverifiesthatifanyonestatesthatthesefamousstorieshaveonlyreachedusbythereportofasingleperson,itisduetotheirlackofreadingthereportsandtheirtransmissionandtheiroccupationwithothersciences.Whoeverstudiesthepathsoftransmissionandreadsthehadithandthesirawillnotbeabletodoubtthevalidityofthesefamousstoriesaswehavementioned.Itisby no means unlikely for one person to acquire knowledge of something by many paths oftransmissionwhileanotherdoesnot.MostpeopleknowthatBaghdadexistsandthatitisalargecityandtheplaceoftheImamateandKhalifate,yettherearepeoplewhodonotevenknowitsname,letalonewhatitislike.It is because of this that the fuqaha’ amongMalik’s companions know by necessity and multipletransmissionfromhimthathisschoolrequiresrecitationoftheFatihaintheprayerbytheImamandthepersonprayingonhisownandpermitsmakingtheintentiononthefirstnightofRamadanfortherest of it,while ash-Shafi‘i thought that the intention had to be renewed each night and that itwasenoughtowipeonlypartoftheheadinwudu.ItislikewisethereasonfortheMalikifuqaha’spositionregarding retaliation for killing with a blade and other such things, the obligation to make theintentionforwudu,andthepreconditionoftherebeingawaliforamarriagetotakeplace,whereasAbuHanifadisagreedwiththemconcerningthesematters.Otherpeoplearenotconcernedwiththeirownschoolsanddonotevenrelatewhattheirschoolssay,notknowingwhatisintheirownschool,letalonetheschoolsofothers.Inmentioningsomeofthesemiracles,wewillalsoaddsomethingtoclarifythem,Allahwilling.----1.Pre-IslamicArabsfamousfortheseparticularqualities.2.When the idol-worshippers and JewsbesiegedMadina, theProphet, following the suggestionofSalmanal-Farisi,commandedthataditchbedugtoprotectthecity.ItwassomethingunknownamongtheArabs,althoughcommonforthePersians.Thishappenedin4or5AH.3.BuwatisoneofthemountainsofJuhaynaintheterritoryofRadwaaboutfiftymilesfromMadina.TheProphetinterceptedacaravanofQurayshthere.ThiseventtookplacethirteenmonthsaftertheHijra.4. A place nearMakka. The Prophet and his companions had set out to perform ‘umra and werepreventedfromdoingsobyQuraysh.TheTreatyofRidwanwassignedunderatreetherein6AH.5.TabukwasthelastoftheexpeditionsoftheProphetandtookplacein9AH.ItisaplacenearSyria,fourteentravelstagesfromMadina.---

SECTION4

OntheinimitabilityoftheQur’an

TherearemanyaspectsoftheMightyBookofAllahwhichcannotbeimitated.Inordertodealwiththemproperly,theyhavebeenputintofourcategories.Thissectiondealswiththefirstofthesewhichistheexcellenceofitscomposition,thecohesionofitsword-structureandthepurityofitsArabic.ThisispartofitsinimitabilitybecausetheeloquenceofitslanguageisfarbeyondthenormoftheArabs.TheArabswerethemastersoflinguisticexpression,havingbeengiveneloquenceandaphorismsnotgiventoanyothernation.Theyweregivenasharpnessoftonguenotpossessedbyotherpeoplesandanincisivenessofspeechpenetratingrighttotheheartofthemeaning.Allahgavethemthataspartoftheirnatureandcharacter.Itisnaturaltothemandcomeseasily.Theyuseitspontaneouslytoevokeamazementanditenablesthemtodealwithanysituation,speakingextemporaneously.Theycomposerajaz poems using powerful language between thrust and riposte, in praise and defamation, whenmakingrequestsandentreaties,toraiseupandbringlow.Byuseoflanguagetheyworkpermissiblemagic,andareabletostringtogetheradjectivesmorebeautiful thanastringofpearls.Withit theycandeceivetheintelligent,makewhatisdifficulteasy,healancientfeuds,bringancientruinstolife,makecowardsbrave,openupclenchedhands,maketheimperfectperfectandreducethehighborntoobscurity.Among the Arabs the bedouin is renowned for lucid expression, decisive words, superbly clearspeech, a pure nature and a strongmanner. The cityman has skilful eloquence, clear expression,comprehensivewords,aneasynatureandtheabilitytoputmuchsplendourofmannerintofewandcourteouswords.Theybothhaveaneloquencecontainingeffectivearguments andadriving forcewhich wins the day and opens the way. They do not doubt that words obey their will and thateloquenceisthepropertyoftheirleadership.Theypossesstheartsoflanguageandhavediscovereditssprings.Theyhaveenteredthroughallitsdoorsandbuiltpalaceswithit.Theyhavespokenonallsubjects,boththeweightyandtheinsignificant.Theywerethemastersofbothsparingandsubstantialargumentation.Theycanconversewithconcisionandprolixity.Theycontendinproseandpoetry.No one but a nobleMessenger could have amazed themwith a bookwhich is “Falsehood cannotreachitfrombeforeitorbehindit–arevelationfromOnewhoisAll-Wise,Praiseworthy.”(41:42)Its ayats are exact and its words distinguished. Its eloquence dazzles the intellect. Its pure Arabicovercomeseveryotherspeech.Itstersenessandinimitabilityconquerall.Therealandmetaphoricalin it areclearlyarticulated. Itsversesanddivisionsvie inbeauty. Its concisepassagesandbrilliantnew expressions make all clear. Its excellent composition is balanced by its concision. Theexpressionschosenconveyamultitudeofmeanings.TheArabsarethepeoplewiththegreatestcapacityinthisfieldandhadthemostillustriousorators,themostcontests in rhymedproseandpoetry, thegreatestusageof rarewordsandexpressions intheireverydaylanguageandthemostuniquewayofarguingwitheachother.ThesearethepeoplewhomtheProphetwaschallengingandrebukingformorethantwentyyears:“Do theysay, ‘Hehas fabricated it’?Say: ‘Thenproducea sura like it andcallonanyoneyoucanbesidesAllahifyouspeakthetruth.’”(10:38)“IfyouhavedoubtsaboutwhatWehavesentdowntoOurslave,produceanothersurathesameasit,andcallyourwitnesses,besidesAllah,ifyouspeakthetruth.Ifyoudonotdothat–andyouwillnot

doit…”(2:23-24)

“Say: ‘If bothmen and jinn banded together to produce the like of thisQur ’an, they could neverproduce anything like it, even if theybacked eachother up’” (17:88) and “Say: ‘Thenproduce teninventedsuraslikeit.’”(11:13)It iseasier toplagiarize than tooriginate.Writingsomethingfalseandfabricated is fareasier.Thephrasewhichisstrivingafterasoundmeaningismoredifficult tocompose.That iswhyit issaid,“So-and-sowritesasheistoldandso-and-sowritesashewants.”Thefirstisbetterthanthesecond,andthereisavastchasmbetweenthem.TheProphetcontinuedtorebukethemwiththeharshestrebukesandreprimandtheminthestrongestpossibleterms.Hecalledtheirdreamsfoolishandabasedtheirnobles.Theirsocialstructureswereshattered.Hecensuredtheirgodsandtheirownselvesaswell.Theirhousesandpropertyweretakenas booty. Despite all of this, they shrank from confronting his challenge and proved themselvesunable toproduceanything like it.Theydeceived themselvesbymaking trouble through rejection,self-delusion,andforgery.Theysaid,“Thisisnothingbutmagicfromthepast.Thisisnothingbutthewordsofahumanbeing.,”(74:24-25)ora“continuingforgery.”(54:24)Itis“aliewhichheforged,”(25:4)and‘themythsoftheancients.’(25:5)Theyliedandweresatisfiedwithbaseness.AsAllahsays,itisasiftheysaid,“Ourheartsareuncircumcised.”(2:88)“Ourheartsarecoveredupagainstwhatyoucallustoandthereisaheavinessinourears.Thereisascreenbetweenusandyou.”(41:5) “Do not listen to thisQur ’an.Drown it out so that perhaps youmay gain the upper hand.”(41:26)Theirpresumptionofcapacityisillustratedbytheirsaying,“Ifwehadliked,wewouldhavesaidthelikeofit.”(8:31)Allahsaystothem,“Youwillnotdoit.”(2:24)Andsurelyenough,theydidnotdoitandwere powerless to.Any foolish person, such asMusaylima,1who tried to do it had his faultsexposedtoeveryoneandwasstrippedbyAllahofthefinewordshehadwritten.Ifthathadnotbeenthe case, the people of intelligence among them would not have realised that the Qur ’an wassomething more than their own form of pure speech or eloquence.When such people heard theQur ’antheycameawaysubmittingtoit,eitherguidedoratleastenraptured.Thisiswhywhenal-Walidb.al-Mughira2heardtheProphetsay,“Allahcommandsjusticeandactingin the best way,” (16:90) he said, “By Allah, it has sweetness and it has grace. The least of it isabundantandthehighestofitisfruitful.Nomortalcouldhavesaidthis.”Abu‘Ubaydal-QasimibnSalammentionedthataBedouinheardamanrecite,“Shoutwhatyouarecommanded.”(15:94)Heprostratedandsaid,“IhaveprostratedbecauseofitsfineArabic.”AnotherBedouinheardamanrecite,“Whentheydespairedofmovinghim,theyconferredprivatelyapart.”(12:80)Hesaid,“Itestifythatnocreatureiscapableofthesewords.”It isrelatedthatoneday‘Umaribnal-Khattabwassleepinginthemosquewhensomeonesuddenlystoodathisheadtestifyingtothetruth.Heaskedhimwhohewasandthemantoldhimthathewasoneof theByzantinegeneralswhoknewArabicandother languageswell.HehadheardaMuslimcaptiverecitingtheBook.Hesaid,“IreflectedonitanditcontainedthesameasAllahsentdownon‘Isa ibnMaryam regarding the states of thisworld and theNext.”What he hadheard recitedwereAllah’swords:“AllwhoobeyAllahandHisMessengerandhaveaweofAllahandshowfearofHim,itistheywhoarethevictorious.”(24:52)

Al-Asma‘i related thathehearda slavegirl say somethingand said toher, “Confound it!Whathasmadeyousoeloquent?”Shesaid,“IsthistobeconsideredeloquenceafterthewordsofAllah,‘Werevealed to the mother of Musa: Suckle him...’? (28:7) In a single ayat two commands, twoprohibitions,twopiecesofinformationandtwopiecesofgoodnewsarejoinedtogether.”Thistypeofinimitabilitywearecitingisuniqueandbearsnorelationshiptoanythingelse.Itissoundontwocounts.TheQur ’ancamethroughtheProphetandhebroughtit–thisisdefinitelyknown.Itisalso known that the Prophetmade it a challenge and theArabswere unable to respond to it. It isknownwithoutdoubtbythosewhoknoweloquenceandthetechniquesofrhetoricthatitseloquenceisamiracle.Thewaythatsomeonewhoisnotoneofthepeopleofthisartknowsthatitisamiracleisbytheincapacityoftheskilledpeopleofthatarttorespondtoitschallengeandthefactthattheyhaveconfirmedtheinimitabilityofitseloquence.AllyouneeddoisreflectonthewordsofAllah,“Thereislifeforyouinretaliation,”(2:179)and,“Ifyoucouldseewhentheyareterrifiedandthereisnoescape,andtheyareseizedfromanearplace,”(34:51)andHissaying,“Respondwiththatwhichisbetterandifthereisenmitybetweenyouandhim,hewillbeas ifhewereawarmfriend,” (41:34)and,“Itwas said:Earth, swallowyourwatersandheaven,stop,”(11:44)andHiswords,“EachWeseizedforhiswrongaction.AgainstsomeofthemWesentpebbles.”(29:40)Therearemanyotherayatssuchasthese–indeedmuchoftheQur ’an.Youhaveseenwhatwehaveclarifiedconcerningtheconcisionofitsphrases,theabundanceofitsmeanings,itsfinelywovenexpressions,theexcellentformationofitslettersandtheharmonyofitswords.Eachphrasecontainsmanydegreesofmeaningandoverflowingoceansofknowledge.Volumescouldbefilledwithjustsomeofitsbenefits,andnumeroustreatiseshavebeenwrittenaboutwhathasbeendiscoveredinit.Thereisdiscussionabouthowthelongstoriesandhistoriesofthepreviousgenerationsflowintooneanother,whichwouldnormallybeconsideredweakandlackinginclaritybythepeopleofeloquence.Infactitisasignfortheonewhoreflectsonitwithregardtothecohesionofitswordsandpresentation,andhowallthedifferentfacetsareputinbalance–likethestoryofYusufinitsentirety.WhenthesestoriesarerepeatedindifferentplacesoftheQur’an,theexpressionsusedinthemvarysomuchthatitisasifeachinstancewherethestoryoccursistotallyuniqueinthewayitiselucidated.Thisaspectofcounterpoiseispartofitsbeauty.Theselfneverfeelsaversetorepeatingthesestoriesnorisithostiletohearingthemagainandagain.---1.A falseprophetwhoaroseduring the lastpartof theProphet’s lifeandwas themostprominentleaderintheRidda(WarsofApostasy).2.AmanofstandingamongtheQurayshwhowasaskedtomakeastatementaboutwhathehadheardoftheQur ’an.Thisispartofhisstatement.SeeIbnIshaqtranslation,p.121--

SECTION5

TheinimitabilityoftheQur’an’scompositionandstyle

Thesecondaspectof its inimitability lies in the formof itsmarvellouscompositionand rarestylewhichissodifferentfromthestyleoftheArabsandtheirmethodsofcompositionandprosewriting.Thedivisionsofitsayatsstopandfinishwhilethewordscontinuethrough.Thissortofthingdidnotexistbeforeorafterit.Noonewasabletodoanythinglikeit.Peoples’intellectsbecamebewilderedbyitandtheirintelligenceabandonedthem.Theywerenotguidedtothecompositionofanylanguagelikeitwhetherinprose,verse,rhymedprose,rajazorpoetry.When al-Walid ibn al-Mughira heard the ordinary speech of the Prophet and then theQur ’anwas

recitedtohim,hesoftenedandAbuJahlwenttohimtorebukehim.Hesaid,“ByAllah,thereisnoneof youwho knows poetry better than I, and byAllah, his ordinary speech does not resemble this(Qur ’an)inanyway.”AnothertraditionreportstheQurayshgatheringtogetheratthetimeoftheirannualfairandsaying,“ThedelegationsoftheArabsarecoming,soletusagreeononeopinionabouthimsothatwewillnotcontradicteachother.”Theysaid,“Wesayheisasoothsayer.”Al-Walidsaid,“ByAllah,heisnotasoothsayer.Hedoesnotmutternorspeakinrhymedprose.”Theysaid,“Heismad,possessedbyajinn.”Hesaid,“Heisnotmadnorjinn-possessed.Thereisnochokingnorwhispering.”Theysaid,“Wesayheisapoet.”Hesaid,“Heisnotapoet.Weknowpoetryinallitsformsandmetresandheisnotapoet.”Theysaid,“Wesayheisasorcerer.”Hesaid,“Heisnotasorcerer-thereisnospittingandnoknots.”Theysaid,“Thenwhatwillwesay?”Hesaid,“YouhavenotsaidanythingaboutthismatterwhichIdonotrecognisetobefalse.Theclosestyouhavecomeis thestatementthatheisasorcerer,formagicissomethingthatcancomebetweenamanandhisson,amanandhisbrother,amanandhiswife, andamanandhis tribe.”Then they separatedand satdown in the road towarnpeople.Allahrevealedaboutal-Walid,“LeavehimtoMewhomIcreatedalone.”(74:11)1When‘UtbaibnRabi‘aheardtheQur ’an,hesaid,“Opeople!YouknowthatIhavenotleftanythingwithoutlearningit,readingitandsayingit.ByAllah,Ihaveheardatypeofspeech,andbyAllah,Ihaveneverheardanythinglikeit.Itisnotpoetryanditisnotspellsnorsoothsaying.”Al-Nadribnal-Harithsaidsomethingsimilar.InthehadithofAbuDharrbecomingMuslim,hedescribeshisbrotherUnaysandsays,“ByAllah,IhavenotheardofanyonewhoknowsmorepoetrythanmybrotherUnays.HecontestedwithtwelvepoetsintheJahiliyyaandIwasoneofthem.”ThisbrotherwenttoMakkaandonhisreturntoldAbuDharrabouttheProphet.AbuDharrasked,“Whatdopeoplesay?”Hereplied,“Theysay:heisapoet,asoothsayerandasorcerer.Ihaveheardthewordsofthesoothsayersandthisisnotliketheirwords.Icomparedhimwiththerecitersofpoetryanditwasnotlikethem.Nooneaftermeshoulderrandsayhewasapoet.Heistruthfulandtheyareliars.”2ThetraditionsabouttheinimitabilityoftheQur ’an’scompositionandstylearesoundandnumerous.Its inimitability lies in both things – the concision and eloquence itself and its extraordinary style.Properlyspeaking,eachof themconstituteadifferent typeof inimitabilityand theArabscouldnotduplicateeitherofthemsinceeachwasbeyondtheirpower.ItwasdifferentinitspureArabicandthewordsitused.MorethanoneoftheImamshasheldthisview.One of their followers believed that the Qur ’an’s inimitability consists merely in the sum of itseloquenceandstyleputtogetherandmadeastatementtothateffectwhichbothearsandheartsreject.Thesoundpositionistheonewehavepresentedandknowledgeofallthesemattersisdefinitiveandclear.Wehaveonlystatedwhatiswell-knowntothemastersofthescienceofeloquenceandtheadabofthiscraftwhoarepenetratinginthoughtandtongue.TheImamsofthepeopleoftheSunnahavedisagreedaboutthewayinwhichpeoplewereincapableof imitating it.Mostof themhavesaid thatwhat isnotwithin thecapacityofahumanbeing is theforceof its lucidityandclearexpressions, itsbeautifulcomposition, its tersenessanditswonderfulstructure and style. These things are part of itsmiraculous naturewhich are beyond the power ofcreatedbeingstoimitate,inthesamewaythatmiraclessuchasbringingthedeadtolife,transformingthestaffandtheglorificationofthepebbles1arebeyondthem.ShaykhAbu’l-Hasanal-Ash‘ari,on theotherhand,believed that its imitation issomethingwhich is

withinthecapacityofhumanbeingsandthatAllahcouldgivethemthepowertoachieveit,butthisdidnotandwillnothappen.Allahhaspreventedthemfromachievingitandhasmadethemincapableofdoingso.Anumberofscholarsholdthisopinionanditisbasedontwoarguments.Thefirst is thealreadyestablishedfact that theArabswere incapableof it. Itwouldnotbevalid tohaveheldthisagainstthemifithadnotbeenwithinthepowerofahumanbeingtoachieveit.The second is the known fact that they were challenged to try and imitate it. This proves theirimpotencemoreeffectivelyandmakesthemmoreworthyofrebuke.Ajustificationcouldbefoundfortheirincapacityiftheywerebeingchallengedtodosomethingwhichwasnotwithinthecapacityofahumanbeing.Thisisanoverwhelmingproofanddefinitiveargument.Inanycase,theArabswerenotabletoimitatetheQur ’anbutsufferedinsteadmanycasualtiesandtheevacuation of their city, Makka. They drank the cup of humility and abasement having beenpreviously among the haughty and disdainful. They most certainly did not voluntarily choose tosuffer thisandwerenotpleasedwhen theywere forciblycompelled todoso. If ithadbeenwithintheirpoweritwouldhavebeenfareasierforthemtohaverisentothechallengewhichwouldhavebroughtquicksuccess,adefinitivevictoryandwouldhavefinallysilencedtheiradversary.TheArabswereamong thosewhohadagreatpowerof speechandwere in factexemplarsof thatscience for all people. Each of them tried his best and summoned all his powers in the attempt toeclipse theQur ’an’s appearance and extinguish its light. They could not come upwith any hiddendepthsnorproduceadropfromthespringsofthewateroftheirbeing,despitethelengthoftimetheyspent trying, theirgreatnumberand the fact that theywereaidingandabettingoneanother.On thecontrarytheyremainedspeechless,unabletoutterasingleword.Theywerecutoffandtheirwaywasblocked.---1.Al-BayhaqifromIbn‘Abbas.2.Muslim.---

SECTION6

Informationaboutunseenthings

ThethirdtypeofQur ’anicinimitabilityliesinthereportsitcontainsaboutthethingsoftheunseenandthingsthatdidnotyetexistandhadnotyetoccurredandthendidcomeintoexistenceashasbeenreported. This includes such things asAllahwords, “Youwill enter theMasjid al-Haram in safety,Allahwilling,”(48:27)“Theywillbeovercomeaftertheirvictory,”(30:3)“Allahhaspromisedthosewho believe among you and act rightly that Hewillmake them khalifs in the earth,” (24:55) and“WhencomesthehelpofAllahandvictory.”(110:1)AllthesethingshappenedjustasAllahsaidtheywould.TheGreeksdefeatedthePersianswithinafewyears.PeopleenteredIslamindroves.AtthetimeoftheProphet’sdeaththerewasnotoneplaceinalltheArablandswhichIslamhadnotentered.Allahmadethebelieverssuccessorsintheearthandmadetheirdeen firm in it.Hegave thempowerover it from the furthest east to the furthestwest, as the

Prophetsaid,“TheearthwascollectedtogetherformesothatIwasshownitseastsandwests.Thekingdomofmycommunitywillreachtotheextentthatitwasbroughttogetherforme.”1Allah says, “We sent down the dhikr andWewill guard it.” (15:9) This has indeed been the case.Innumerablehereticsandatheists,especiallytheQarmatians,2havetriedtoalteritandchangewhatitsays.Theyhavebeengatheringtogetherandjoiningforcesintheattemptrightuptothepresenttime,whichisaboutfivehundredyears,buttheystillhavenotbeenabletoextinguishanyofitslightnortoalterasinglewordnortomaketheMuslimsdoubtasingleletter.PraisebetoAllah!3The same applies to thewords ofAllahAlmighty, “The hostwill be routed and turn their backs,”(54:45)and“Fightthem.Allahwillpunishthematyourhands,”(9:14)and“HeistheOnewhosenttheMessengerwiththeguidance.”(9:33)Allahalsosays,“Theywillnotharmyou,exceptalittle,andif theyfightyou, theywill turn theirbacksonyou.” (3:111)These thingshappenedasHesaid theywould.AnotheraspectofthisinformationaboutunseenthingsistheunveilingofthesecretsofthehypocritesandtheJewsandwhattheysaidandtheirliesintheirprivatecirclesandHisrebukingthemforthat.Allahsays,“Theysayinthemselves:WhydoesnotAllahpunishusforwhatwesay?”(58:8)Hesays,“Theyareconcealinginthemselveswhattheydonotshowyou.”(3:154)Allahalsosays,“Thoseofthe Jewswho listen to lies, listen tootherpeoplewhohavenot come toyou, twistingwords fromtheirmeanings,”(5:42)andHesays“SomeoftheJewstwistwordsfromtheirmeaningssaying,‘Wehearanddisobey’and‘Hear,anddonotbegiventohear,’twistingwiththeirtonguesandtraducingthedeen.”(4:46)AllahAlmightysays,showingwhatHehadgiventoHisProphetandwhatthebelieversbelievedontheDayoftheBattleofBadr,“WhenAllahpromisedyouthatoneofthetwopartieswouldbeyoursand you were wishing that the one unarmed would be yours.” (8:7) On another occasion AllahAlmightysays,“Weareenough foryouagainst themockers.” (15:90)When thiswas revealed, theProphetgavehisCompanionsthegoodnewsthatAllahwasenoughforhimandforthem.The“mockers”inthisayatwereagroupofpeopleinMakkawhowerecausingpeopletoturnawayfrom theProphet andcausinghimharm.Theyweredestroyed.Allah says, “Allahwillprotectyoufromthepeople.”(5:67)Thiswasindeedthecaseregardingthosewhowantedtoharmhimandkillhim.Thetraditionsconfirmingthisaresoundandwell-known.---1.Muslim.2.AnhereticalsectwhichoriginatedinIraq.3.This,ofcourse,remainsthecasetodayaftermorethanfourteenhundredyears.---

SECTION7

Thereportsofpastgenerationsanddepartednations

ThefourthaspectoftheQur ’an’sinimitabilityisthatittellsaboutpreviousgenerations,pastnationsand vanished shari‘as of which only a single storywas known to only one individual among the

scholarsofthePeopleoftheBookwhoselifehadbeendevotedtoitsstudy.TheProphetbroughtthesereportsintheproperwaywithpropertexts,sothatallmenofknowledgewere forced to admit their soundness and truthfulness and that they could not have been gainedthrough study. They knew that the Prophet was illiterate and could not read or write andwas notoccupiedwithstudyorconstantresearch.Hedidnottravelawayfromhispeopleandpeoplewerenotunawareofhissituation.ThePeopleoftheBookusedtoquestionhimalotaboutthesethings,soherecited to them thepartof theQur ’an thatwas revealed tohimwhichdealtwith such thingsas theaccountsoftheProphets’dealingswiththeirpeoples,thestoryofMusaandal-Khidr,Yusufandhisbrothers,thepeopleoftheCave,Dhu’l-Qarnayn,Luqmanandhisson,andothersimilarreportsaboutthevariousProphets,andtheaccountofthebeginningofcreationandwhatwasintheTorahandtheInjil(Evangel)andtheZabur(Psalms)andtheScrollsofIbrahimandMusa.Themenofknowledgeconfirmedhiminthis,notbeingabletodenyitbutratheraffirmingit.ThosewhoweredestinedforultimatesuccessintheHereafterbelievedinthegoodthatcametohimwhilethosewhoselotintheHereafterwaswretchednessremainedstubbornandenvious.Furthermore,thereisnoevidenceofdenialofthesethingsonthepartofanyoftheChristiansortheJews,inspiteoftheirintenseenmitytowardstheProphetandthefactthattheyurgedpeopletodenyhim and argued against him by what was in their books and rebuked him by what their bookscontained.TheydidnotdenywhathadcomeintheQur ’andespitetheabundanceoftheirquestionstohimand thefact that theypressuredhimwithdifficultquestionsabout theirprophets, thesecretsoftheir knowledges, the contents of their biographies and information aboutwhatwas hidden insidetheirshari‘asandthecontentsoftheirbooks-liketheiraskingaboutthespirit,Dhu’l-Qarnayn,thePeopleof theCave, ‘Isa, the judgementof thestrongandwhat Isra‘ilmadeharam forhimself andwhathadbecomeharam for themofbeasts andgood thingswhichhadpreviouslybeen lawful forthemandwasthenmadeforbiddenforthembecauseoftheiroutrageousbehaviour.Allahsays,“ThatistheirlikenessintheTorahandtheirlikenessintheInjil.”(48:29)OthersuchmatterswererevealedintheQur ’an,andheansweredthemandacquaintedthemwithwhathadbeenrevealedtohimaboutthem.Itisnotknownthatanyofthemrejectedordeniedanyofthis.MostofthemdeclaredthevalidityofhisprophecyandthetruthfulnessofwhathesaidandadmittedtheirstubbornnessandenvyoftheProphet-likethepeopleofNajran1andIbnSuriya2andthesonsofAkhtab3andothers.Anyonewhoinventedliesaboutanyofthesethingsandclaimedthatwhattheyhadaboutaparticularmatterwasdifferent fromwhathehad told theMuslimcommunitywascalled toprovidehisproofandhisclaimwasshowntobefalse.AstheQur ’ansays,itwassaidtosuchaperson,“Say:thenbringtheTorahand recite it ifyouare speaking the truth.Whoever forges falsehoodagainstAllahafterthat, they are the wrongdoers.” (3:93) Hewas rebuked and reprimanded and asked for somethingpossible, not impossible. Whoever admitted his denial and behaved insolently had his ignominydemonstratedfromhisownbookinhisownhand.ItisnotrelatedthatanyoftheJewsorChristiansmanagedtoproduceinevidenceanything,eithersoundorweak,fromthepagesoftheirbooks.Allahsays,“OPeopleoftheBook!OurMessengerhascometoyoutomakecleartoyoumuchofwhatyouwerehidingoftheBookanderasingmuch.”(5:15-16)---1.AgroupofChristianswhoarguedwithhimabout‘Isa.

2.OneoftheJewishrabbisinMadinawhotriedtocoveruptheverseofstoningintheTorah.3.HuyayyandAbuYasir,prominentJewsinMadina.---

SECTION8

ThechallengetotheArabsandtheirincapacitytorespondandinformingthemthattheywouldnotbeabletodoso

ThesefourwaysinwhichtheQur ’anisinimitableareclear.Thereisnodisputeordoubtaboutthem.Anotherclearfacetofitsinimitabilityaretheayatsrelatedaboutpeople’sincapacityincertaincasestorespondtoaparticularchallengewhilstinformingthemthattheywouldnotmeetit.Thentheywereindeedunabletodoso.ThisisillustratedbywhatAllahsaystotheJews:“Say:IfyouhavetheAbodeoftheNextWorldexclusively,thenlongfordeathifyouarespeakingthetruth.”(2:94)Abu Ishaq az-Zajjaj said, “This ayat provides the greatest proof and clearest indication of thesoundnessofHisMessagebecauseHetoldthem,‘Longfordeath,’andinformedtheJewsthat theywouldneverlongforitandsubsequentlynoneofthemlongedforit.TheProphetsaid,‘BytheOneinwhosehandmysoulis,notamanofthemcouldsaythatwithoutchokingonhisspit,’i.e.dyingwherehe stood.1 So Allah turned the Jews away from longing for death and terrified them in order tomanifestthetruthfulnessofHisMessengerandthesoundnessofwhathadbeenrevealedtohimsincenoneofthemreallywishedfordeathalthoughtheywouldhavebeeneagertorejecthimiftheyhadbeenabletodoso.ButAllahdoeswhatHewills.Bythisayathismiracleswereevidentandhisproofwasclear.”AbuMuhammadal-Usaylisaid,“AnamazingthingaboutthisbusinessisthattherewasnotasinglegrouporindividualamongtheJewsfromthedaythatAllahcommandedHisProphettosaythiswhocame forward against him or answered him. It remained available as a pretext for anyone amongthemwhowantedtoputhimtothetest.”It was the same with the ayat of the mutual curse.When the bishops of Najran came to him andrefusedIslam,Allahsentdowntheayatofthemutualcurseonthemsaying,“Whoeverdisputeswithyouabouthim2aftertheknowledgethathascometoyou,say:‘Comenow,letuscallonoursonsandyoursons,ourwivesandyourwives,ourselvesandyourselves,thenletushumblyprayandlaythecurseofAllahonthosewholie.’“(3:61)Theywerestoppedfromdoingthatandwerecontenttopaythe jizya tax. That is because al-‘Aqib, their leader, told them, “You know that he is a Prophet. AProphetneverlaysacurseonapeoplebutthatneithertheirsmallorgreatsurvive.”ItisthesamewhenAllahsays,“IfyouareindoubtaboutwhatWehavesentdownonOurslavethenbringasuralikeitandcalluponyourwitnesses,apartfromAllah,ifyouaretruthful.Ifyoudonot,andyouwillnot,thenfeartheFirewhosefuelismenandstones,preparedfortheunbelievers.”(2:24)AllahtoldtheArabsthattheywouldnotdoitandindeedtheydidnot.Thisayatisoneofthereportsabouttheunseen,butitstillcontainstheirincapacitytorespondtothechallengeatthebeginningoftheayat.--1.Al-Bayhaqi.

2.i.e.‘Isa.---

SECTION9

TheterrorarousedbyhearingtheQur’anandtheaweitinspiresinpeople’shearts

Anotheraspectofitsinimitabilityistheterrorwhichclutchesattheheartsofthosewholistentoitandwhichaffectstheirearswhentheyhearitandtheawewhichseizesthemwhenitisrecitedbecauseofitspowerandgravesublimity.Ithasanevengreatereffectonthosewhorejectitsothat,asAllahsays,“AndWeputcoveringsovertheirheartslesttheyshouldunderstand(theQur ’an)anddeafnessintheirears.WhenyourememberyourLordintheQur ’anandHimalone,theyturntheirbacksinflight.”(17:46)Hearingitisheavyforthemandtheyareincreasedinaversion.Theydesiretostopitbecauseoftheirdislikeofit.ThisiswhytheProphetsaid,“TheQur ’anishardanddifficultfortheonewhohatesit.Itisthearbiter.”Thebeliever continues tobe terrified and in aweof itwhenhe recites it, and it attractshimand itbringshimjoybyhisheart’sinclinationtoitandconfirmationofit.Allahsays,“Theskinsofthosewhofear theirLord trembleat it.Then theirskinsandheartssoften to theremembranceofAllah.”(39:23)Healsosays,“HadWesentdownthisQur ’anonamountain,youwouldhaveseenithumbled,splitintwo,outoffearofAllah.”(59:21)Thisindicatesthatthisissomethinguniquetoit.Itcanevenseizesomeonewho has no understanding of itsmeanings and does not know its explanation. This wasrelatedabout aChristianwhopassedby someone recitingandhe stoppedandwept.Hewasasked,“Whyareyouweeping?”Hesaid,“Becauseithasbrokenmyheartandbecauseofthebeautyofitsarrangement.”ThisawehasseizedmanybeforeIslamandafterit.SomeofthembecameMuslimthefirstmomenttheyheardit,believinginit,whilesomeofthemrejectedit.It is related in theSahih that Jubayr ibnMut‘imsaid,“Iheard theProphet reciteSuraat-Tur in theMaghribprayer.Whenhereachedthewords,‘Orweretheycreatedoutofnothing?Orweretheythecreators?Ordidtheycreatetheheavensandtheearth?No,buttheydonothavesurebelief.OrareyourLord’streasuriesintheirkeeping?Oraretheytheregistrars?’(52:35-37)myheartpracticallyflewtoIslam.”Oneversionhas,“ThatwasthefirsttimethatIslamhadimportanceinmyheart.”‘UtbaibnRabi‘asaidthatwhenhespoketotheProphetabouttherevelationhehadbroughtwhichwasagainsthispeople’sbeliefs,herecitedSuraHa-Mim(41).‘UtbaputhishandovertheProphet’smouthandbeggedhimtostop.OneversionhasthattheProphetbegantoreciteand‘Utbalistenedcarefully,puttinghishandsbehindhisbackandleaningonthemuntilhereachedtheayatofprostrationandtheProphetprostrated.‘Utbagotupanddidnotknowhowtoretort.Hewentbacktohisfamilyanddidnotgoouttohispeopleuntiltheycametohim.Heapologisedtothemandsaid,“ByAllah,hespokesomewordstomeandbyAllah,Ihaveneverheardthelikeofthem.Ididnotknowwhattosaytohim.”1ItisrelatedthatmorethanonepersonwantedtoanswertheProphet’schallenge,butthenterrorandaweseizedthemandtheywerepreventedfromdoingso.ItisrelatedthatIbnal-Muqaffa‘soughttodothat and set out to achieve his purpose. Then he passed by a ladwhowas reciting, “Say:O earth,

swallowyourwater,”(11:44)andwentbackandwipedoutwhathehadwrittendown,saying,“Itestifythatthisisnottobeopposedandthesearenotthewordsofamortal.”Hewasthemosteloquentofthepeopleofhistime.YahyaibnHakamal-GhazzalwastheforemostmanineloquenceinAndalusiainhistime.ItisrelatedthathewantedtocreatesomethingsimilartotheQur ’an,sohelookedatSuraal-Ikhlas inorder tofollow its example. He actually began to carry that out but then he said, “Fear stopped me andweaknessmovedmetorepentanceandregret.”----1.Al-Baghawi.---

SECTION10

TheQur’an’sremainingthroughouttime

OneoftherecognisedaspectsoftheQur ’an’sinimitabilityisthatitisanenduringsignwhichwillnotceasetoexist,remainingaslongasthisworldremainssinceAllahhasundertakentopreserveit.Hesays, “We sent down the Remembrance andWewill preserve it,” (15:9) and “Falsehood does notcometoitfrominfrontofitnorfrombehindit.”(41:42)AllthemiraclesoftheProphetspasswhentheirtimepassesandonlyreportsaboutthemremain.TheMightyQur ’anhasclearayatsandmanifestmiracleswhicharestill there todayinspiteof thefivehundred and thirty-five years which have passed from the first revelation to our time.1 This is adecisive proof and there is no effective refutation of it. Every age overflows with people ofclarificationandbearersofthescienceoflanguageandImamsofeloquenceandcraftsmenofwordsandbrilliantmenofskill.TherearemanysuchpeoplewhodeviateandsuchopponentsoftheShari‘aare obdurate.None of them, however, has been able to bring any effective opposition to it nor tocomposeeventwowordstodiminishit.Notoneofthemhasbeenabletomountasoundattack.Anycriticismof itbysomedim-wittedperson is totally ineffectual.What is transmittedabouteveryonewhohasdesiredtoopposetheQur ’anisthathehasfallenintoincapacitybyhisownhandandturnedonhisheels,retreating.---1.This,ofcourse,remainsthecasetodayafterfourteenhundredyears.----

SECTION11

OtheraspectsoftheQur’an’sinimitability

Some of the Imams and thosewho follow them in theMuslim community have enumerated otheraspectsoftheQur ’an’sinimitability.Oneofthemisthatrecitersandlistenersnevergetboredbyit.Continualrecitationofitincreasesitssweetnessandrepetitionofitmakesoneloveit.Itremainsfresh

and sweet.Otherwords, even if they are very eloquent and beautiful, pallwith repetition and thisresults inantipathy.OurBookisdelightful torecite in timesofretreatanditproves itself, throughrecitation,anexcellentcompanion in timesofcrisis.Otherbooksdonotpossess thisquality.Thuspeoplehavedevelopeddifferentcadencesandrecitationalmethodsforitandbythatbringanimationintoitsrecitation.TheMessengerofAllahdescribedtheQur ’anwiththewords,“Itdoesnotwearoutwhenitisreciteda lot. Its lessons do not end and its wonders do not fade. It is the Discrimination. It is not a jest.Scholarsdonotbecomesatedwithitandthepassionsarenotmisguidedbyitandthetonguesdonotmistake it. It is that which the jinn did not leave once they had heard it. They said, ‘We heard awonderfulQur ’anwhichguidestorightguidance.’(72:1-2)“1Another aspect of its inimitabilty is that it gathers together knowledges andgnoseswithwhich theArabsingeneral,andMuhammadbeforehisprophethoodinparticular,wereunfamiliar.Theyneitherknewofthemnorpaidanyattentiontothem.Norhadanyofthescholarsofothernationsmasteredthem.Nordidanyoftheirbookscontainthem.GatheredinitistheclarificationofthescienceoftheShari‘a,andinformationabout themethodsofeducingintellectualproofs,andrefutationbystrongargumentsofthedeviantsectsofothercommunitiesusingsimple,succinctexpressions.Thosewhowanted to show how clever theywere laterwanted to establish comparable proofs to those in theQur ’anbutwerenotabletoaccomplishthat.For instanceAllahsays,“Isnot theOnewhocreated theheavensand theearthpowerfulenough tocreatethelikeofthem?Yes,indeed!”(36:81)and“Say:Hewillbringitbacktolifewhooriginateditthefirsttime,”(36:79)and“HadtherebeenanygodsinthemexceptAllah,theywouldhavecometoruin.”(21:22)TheQur ’analsocontainsmuchofthescienceofsira,thehistoriesofformernations,warnings,wisemaximsandthenewsoftheNextWorldaswellasdefininggoodbehaviourandvirtues.Allahsays,“WehavenotneglectedanythingintheBook.”(6:38)“WesentdowntheBookonyoutomakeeverythingclear.”(27:89)“WestruckeverylikenessforpeopleinthisQur ’an.”(30:58)The Prophet said, “Allah sent down this Qur ’an to command and prevent, and as a sunna to befollowedandaparable.Itcontainsyourhistory,informationaboutwhatcamebeforeyou,newsaboutwhatwillcomeafteryouandcorrectjudgementbetweenyou.Repetitiondoesnotwearitoutanditswondersdonotend.ItistheTruth.Itisnotajest.Whoeverrecitesitspeaksthetruth.Whoeverjudgesby it is just.Whoever argues by itwins.Whoever divides by it is equitable.Whoever acts by it isrewarded. Whoever clings to it is guided to a straight path. Allah will misguide whoever seeksguidance from other than it. Allah will destroy whoever judges by other than it. It is the WiseRemembrance,theClearLight,theStraightPath,theFirmRopeofAllahandtheUsefulHealing.Itisaprotectionfortheonewhoclingstoitandarescuefortheonewhofollowsit.Itisnotcrookedandsoputs thingsstraight. Itdoesnotdeviatesoas tobeblamed. Itswondersdonotcease. Itdoesnotwearoutwithmuchrepetition.”2IbnMas‘udrelatedsomethingsimilartothis,adding,“Itdoesnotdiffernorloseitsfreshness,anditcontainsthenewsofthefirstandthelast.”3In thehadith,Allah said toMuhammad,mayAllah bless him and grant him peace, “I am sendingdown a newTorahonyouwhichwill openblind eyes, deaf ears and closedhearts. It contains thespringsofknowledgeandtheunderstandingofwisdomandthemeadowofthehearts.”4

Ka‘bal-Ahbarsaid,“ThereisnosubstitutefortheQur ’an.Itistheunderstandingoftheintellectsandthelightofwisdom.”Allahsays,“IndeedthisQur ’anrecountstotheTribeofIsraelmostofthethingsaboutwhichtheydiffer.” (27:86) He says, “This is clarification for people and guidance.” (3:138) Gathered in it,despitethesuccinctnessofitsphrasesandtheconcentrationofitswords,ismuchmorethanwhatiscontainedinthebooksbeforeitwhicharemuchmoreverbose.Another aspect of theQur ’an’s inimitability lies in the fact that it is at one and the same time, theproofandwhatisproven.ThatisbecausethecompositionoftheQur ’an,thebeautyofitsdescription,itsinimitabilityandeloquenceisusedasaproof.InthiseloquenceliesHiscommandandprohibition,andHis promise and threat. The one who recites it simultaneously grasps both the proof and theobligationinasinglewordandsinglesura.AnotheraspectoftheQur ’anisthatHehasplaceditwithintherealmofversecomposition,butofakindwhichisunknownelsewhere.Itisnotinproseformbecauseverseiseasierforthesouls,easieron the ears and sweeter for the understanding. People incline to it more easily and passions goquickertoit.Anotheraspect is thatAllahhasmade it easy tomemorize for thosewhostudy it.Allah says, “WemadetheQur ’aneasyforremembrance.”(54:17)Notoneoftheothercommunitiescouldmemorizetheirbooks,eveniftheyweretospendyearsdoingit,yettheQur ’aniseasyforboystomemorizeinashorttime.A final aspect of the Qur ’an’s inimitability is the resemblance of some of its parts to others, theexcellenceoftheharmonyofitsdifferentparts,theharmonyofitsdivisions,thebeautyoffinishingonestoryandgoingontoanother,goingfromonesubjecttoanotherwiththeirdifferentmeanings,and the inclusion within the same sura of command and prohibition, information and inquiry,promiseandthreat,affirmationofprophethood,tawhidandconfirmation,stimulatingdesireandfear,andotherbenefitsinaseamlessfashion.IfgoodArabiclikethisisfoundelsewhere,itsforceisweak,itspurityofstyleissoft,itsbeautyislesseranditsphrasesareunsettled.Soreflecton thebeginningofSuraSad (38)and the information itcontainsabout theunbelievers,theirschism,andtheirbeingrebukedbythedestructionofthegenerationsbeforethem.Itmentionstheir denial ofMuhammad, their astonishment atwhat he brought, information about their councilagreeingindisbelief,theenvythatappearedintheirwords,theirincapacity,theirweakeningandthethreattodisgracetheminthisworldandtheNext,therejectionbythecommunitiesbeforethemandAllah’sdestructionofthosecommunitiesandthethreatthatasimilardisasterwouldbefallthem,thepatienceoftheProphetwhentheyinjuredhimandhisconsolationonaccountofallthathasalreadybeenmentioned.ThenAllahbeginstotalkofDawudandthestoriesoftheProphets.Allofthisisinthemostsuccinctwordsandthebestcomposition.AlsoincludedinthestyleoftheQur ’anisthegreatnumberofsentenceswhichcontainonlyafewwords.AllofthisandmuchmoremustbetakenintoconsiderationwhenlookingattheinimitabilityoftheQur ’an.There aremanymoreaspects about its inimitabilitywhich the Imamshavementioned.Wehavenotcoveredallofthemsincemanyofthemappearinthesectiononeloquence.Wewereonlyconcernedat this juncturewith its inimitability. In the sectionwhichconcerns the artof eloquence,muchofwhathasalreadybeenmentionedisconsideredinrespectofitsspecialqualitiesandvirtuesofeloquenceratherthanofitsinimitability.

TherealityoftheinimitabilityoftheQur ’aniscontainedinthefirstfouraspectswementioned,sorelyonthem.TheQur ’anhasspecialpropertiesandwonderswhichdonotcometoanend.AllahistheGranterofsuccess.---1.At-Tirmidhi.2.At-Tirmidhi.3.Al-Hakim.4.IbnAbiShaybaandIbnad-Daris.---

SECTION12

Thesplittingofthemoonandholdingbackthesun

Allahsays,“TheHourhasdrawnnearandthemoonhasbeensplit.Yetiftheyseeasign,theyturnawayandthensay,‘Acontinuingsorcery.‘“(54:1-2)Allahinformspeopleaboutthesplittingofthemoon using the past participle and refers to the unbelievers turning away from his signs. Thecommentatorsandpeopleofthesunnaagreethatittookplace.IbnMas‘udreported,“ThemoonwassplitintotwopartsduringthetimeoftheMessengerofAllah.Onepartwasabovethemountainandtheotherpartbelowit.TheMessengerofAllah,peacebeuponhim,said,‘Witness!’“1It isalsorelatedthatIbnMas‘udal-Aswadsaid,“WhenIsawthemountainsbetweenthetwohalvesofthemoon...”2MasruqsaidthatthiswasatMakkaandaddedthattheunbelieversofQurayshsaid,“ThesonofAbuKabshahasbewitchedyou.”Oneofthemsaid,“IfMuhammadhasbewitchedthemoon,hismagicisnotsuchthatitwouldextendtotheentireearth.Askthosewhohavecomefromothercitieswhethertheysawit.”Theycameandwerequestionedandtoldthemthattheytoohadseenit.As-Samarqandirelatedsomethingsimilarfromad-DahhakinwhichAbuJahlsaid,“Thisismagic,sosendtothepeopleoftheremoteareastoseewhetherornottheysawit.”Thepeopleoftheremoteareas continued that they too had seen it split in two. The unbelievers said, “This is a continuousmagic.”‘AlqamaalsorelateditfromIbnMas‘ud,andthesefourhaditfrom‘Abdullah.OtherpeoplethanIbnMas‘udrelatedit,includingAnas,Ibn‘Abbas,Ibn‘Umar,Hudhayfa,‘AliandJubayribnMut‘im.‘AlirelatedfromtheversionofAbuHudhayfaal-Arhabi,“ThemoonwassplitwhenwewerewiththeProphet,mayAllahblesshimandgranthimpeace.”Anas said, “The people ofMakka asked theProphet to show thema sign and he showed them thesplittingofthemoonintwosothattheysawMountHirabetweenthetwohalves.”In the version ofMa‘mar and others fromQatada it says that he showed them the splitting of themoonintwo,andAllahrevealed,“TheHourhasdrawnnearandthemoonhasbeensplit.”(54:1)ItisalsorelatedfromJubayribnMut‘imbyhisson,Muhammad,andinturnhisson,Jubayr.ItisalsorelatedfromIbn‘Abbasby‘Ubaydullahibn‘Abdullahibn‘Utba.MujahidrelatesitfromIbn‘Umar

andAbu ‘Abdu’r-Rahman as-Sulami andMuslim ibnAbi ‘Imran al-Azdi relate it fromHudhayfa.Mostofthepathsoftransmissionofthesehaditharesound.Thesignwasclearlyevident.Onedoesnotpayanyattentiontotheobjectionofthedisaffectedthatifthis had takenplace, itwouldnot havebeenhidden fromanyof thepeople of the earth since it issomethingthatwouldhavebeenevidenttoall,andyetithasnotbeentransmittedtousthatanyotherpeopleoftheearthwatchedthatnightandsawthemoonsplit.Evenifithadbeenrelatedtous[thatthey did not see the moon split] from those whom, in any case, one does not consult since theyfrequentlylie,therestillwouldnotbeanyproofinthatsincethemoonisnotinthesamestateforallthe people of the earth. Itmight rise for somepeople before it rises for others.Themoon is in adifferentstateforpeoplewhoareontheoppositesideoftheearth.Mountainsandcloudscancomebetweenitandpeople.Thisiswhywefindeclipsesincertainlandsratherthanothers,andapartialeclipse in some places when it is total in others. In some places, only those who claim to haveastronomical knowledge know this. “That is the determination of the Mighty, the All-Knowing.”(36:38)Apartfromallthis,thesignofthemoonsplittingoccurredatnight.Thecustomofpeopleatnightistobecalmandstill,closetheirdoors,andnotgoout.Whathappensintheskyishardlyeverknownexceptbythosewhowatchandwaitforit.Thatiswhylunareclipsesoccurfrequentlyineverylandbutmostpeopledonotknowaboutthemunlesstheyaretold.Muchofwhatreliablesourcesreportaboutwondrouslightsandluminousstarsrisingtakesplaceintheskyatnightbutveryfewpeoplehaveanyknowledgeofthem.At-Tahawi related in an obscure hadith from Asma’ bint ‘Umaysh that the Prophet received arevelation while resting in ‘Ali’s tent, and he did not pray ‘Asr until after the sun had set. TheMessengerofAllahsaid,“DidIpray,‘Ali?”Hereplied,“No.”TheProphetsaid,”OAllah,ifitisinYourobedienceandtheobedienceofYourMessenger,returnthesuntohim!”Asma’said,“IhadseenitsetandthenIsawitriseafterithadsetanditstoppedbetweenthemountainandtheearth.”Thatwasatas-Sabha’inKhaybar.At-TahawirelatedthatAhmadibnSalihusedtosay,“TheonewhoisonthepathofknowledgemustnotmissoutlearningthehadithofAsma’becauseitisoneofthesignsofprophethood.”YunusibnBukayrrelatedfromIbnIshaq,“WhentheMessengerofAllahwentonhisNightJourneyandinformedhispeopleabouttheapproachingcaravananditscompanyasasign,theyasked,‘Whenwillitarrive?’Hereplied,‘Wednesday.’ThatdayQurayshbegantolookandthedaypassedanditdidnotcome.TheMessengerofAllahaskedAllahtoaddanhourtothedayforhim,andthesunwaskeptback.”

---1. Al-Bukhari. Mujahid’s version said, “We were with the Prophet.” In one of the paths oftransmissionfromal-A‘mashwefindsomethingsimilar.2.IbnHanbal.----

SECTION13

OnwaterflowingfromtheProphet’sfingersandincreasingbyhisbaraka

There are numerous hadiths about this. Some of the Companions, including Anas, Jabir and IbnMas‘ud,relatedthehadithaboutwaterflowingfromhisfingers.AnasibnMaliksaid,“IsawtheMessengerofAllah,mayAllahblesshimandgranthimpeace,atthetimeofthe‘Asrprayer.Peoplelookedforwaterforwudu’andcouldnotfindany,sotheMessengerofAllahwasbroughtsomewudu’water.He thenplacedhishand in thevesselandcommanded thepeople to dowudu’ from it.”He added, “I saw thewater flowing from his fingers, and everyone,downtothelastman,didwudu’fromit.”1QatadaalsorelatesthisfromAnas,mentioning,“avesselinwhichwateroverflowedfrombetweenhisfingers.”QatadaaskedAnas,“Howmanywereyou?”Hereplied,“Aboutthreehundred.”Humaydsaidthattherewereeightymen.Thabitsaidthattherewereaboutseventymen.There is ahadith in theSahih collection from IbnMas‘ud from the variant of ‘Alqama in which‘Alqamasaid,“OncewhenwewerewiththeMessengerofAllah,mayAllahblesshimandgranthimpeace,andwerewithoutwater, theMessengerofAllahtoldus, ‘Findsomeonewhohassomeextrawaterwithhim.’Waterwasbroughtandhepouredit inavesselandthenplacedhishandinit.ThewaterthenbegantoflowfrombetweenthefingersoftheMessengerofAllah,mayAllahblesshimandgranthimpeace,.”IntheSahihfromSalimibnAbi’l-Ja‘dJabiribn‘Abdullahreported,“PeoplewerethirstyontheDayofHudaybiyaand theMessengerofAllah,mayAllahblesshimandgranthimpeace,hadawater-vessel in frontofhim.Hedidwudu’ from it.Thepeoplewent tohimandsaid, ‘Wehavenowaterexcept what is in your vessel.’ The Prophet placed his hand in the vessel and water flowed frombetweenhisfingerslikesprings.”Jabirwasaskedhowmanywerethereandhesaid,“Therewouldhavebeenenoughifwehadbeenahundredthousand.Wewerefifteen thousand.”Similar to this isrelatedfromAnasfromJabirwiththewords,“Hewasatal-Hudaybiya.”Intheversionofal-Walidibn‘Ubadaibnas-SamitinthelonghadithinMuslimconcerningtheraidofBuwat,Jabirsaid,“TheMessengerofAllahsaidtome,‘Jabir,callforwudu’water.’Onlyadropin a dry skin could be found which was brought to the Prophet. He pressed it, saying somethingunintelligible.Thenhesaid, ‘Call for thebowlsof thecaravan.’Theywerebroughtandsetbeforehim.TheProphet,mayAllahblesshimandgranthimpeace,spreadhishandoutinabowl,partinghis fingers,andJabirpoured thewateron them.Hesaid, ‘In thenameofAllah’andsaw thewaterflowingfrombetweenhisfingers.Thenthewatergushedupinthebowlandwentarounduntilitwasfullandhecommandedpeopletousethewaterandtheydidsountiltheyhadallfinished.Heasked,‘Is thereanyonewhostillneedswater?’Then theMessengerofAllah tookhishandfromthebowlanditwasstillfull.”Ash-Sha‘bisaidthatononeofhisjourneystheProphetwasbroughtasmallwater-vessel.Hewastold“Thisisallthewaterwehavewithus,MessengerofAllah.”Sohepoureditinabowlandplacedhisfingersinthemiddleofit,dippingtheminthewater.Peoplecametohim,didwudu’andgotup.At-Tirmidhisaidthattheseeventstookplaceingatheringswherethereweremanypeople,soitdoesnotarouseanysuspicioninthemindofthehadithscholarbecausetheCompanionswerethequickestofpeopletodenysomethingifitwasnottrueandwerethesortofpeoplewhowerenotsilentinthepresence of falsehood.They related this and circulated it, and itwas ascribed to the Prophet,may

Allahblesshimandgranthimpeace,inthepresenceofallofthem.Nooneobjectedtowhatanyonesaidaboutthis.Theyexperiencedthisandsawitsoitwaslikeaconfirmationbyeveryoneofthem.---1.Muslimandal-Bukhari.---

SECTION14

Hiscausingwatertoflowbyhisbaraka

Anothermiracleheperformedsimilartothiswascausingwatertoflowbyhisbarakaandincreasingitbyhistouchandhissupplication.MalikhasrelatedthestoryofTabukintheMuwatta’ontheauthorityofMu‘adhibnJabalwhosaidthat theycame toaspringwhichwasdrippingwitha littlewater.Theyscooped thewater fromthespringwiththeirhandsandgathereditintosomething.TheMessengerofAllahwashedhisfacewithit,lettingitdripbackintothebowlwhichthenbegantooverflowwithwatersothatthepeoplewereabletodrink.InthehadithofIbnIshaqitsays,“Itwelledupfromthewaterthatwasalreadythereasquickaslightning.”ThentheProphetsaid,“Mu‘adh,ifyouweretolivealongtime,youwouldseewhatisherefillgardens.”In thehadithofal-Bara’andSalama ibnal-Akwa‘ recording thestoryofal-Hudaybiya, therewere14,000menandthewellcouldnotprovidewaterforherefillgardens.”Inthehadithofal-Bara’andSalamaibnal-Akwa‘recordingthestoryofal-Hudaybiya,therewere14,000menandthewellcouldnotprovidewaterforfiftysheep.Hesaid,“Wecrowdedarounditanddidnot leaveadrop in it.TheMessengerofAllahsatdownbeside it.”Al-Bara’said,“Webroughthimabucketandhespatandsupplicated.”Salamasaid,“Eitherhesupplicatedor spat in it and thewaterburstout.Wehadenoughwaterforourselvesandourcontainers.”InanotherversionviaIbnShihabitsays,“Hebroughtoutanarrowfromhisquiverandplaceditinthebottomofthewaterlesswellandthepeoplegotwatertotheextentthattheyturneditintoaregularwater-holeforanimals.”AbuQatadamentionedthatpeoplewerecomplainingtotheMessengerofAllah,mayAllahblesshimandgranthimpeace,aboutthirstonacertainjourney.Hecalledforawudu’-potandputitunderhisarmandthencovereditsmouth.Allahknowsbestwhetherhespatinitornot.Peopledrankuntiltheyhadhadenoughand theyeven filled everywater-skin theyhadwith them.Therewere seventy-twomen.1At-TabaranimentionsthehadithofAbuQatadadifferentlytothewayitisintheSahih:“TheProphet,mayAllahblesshimandgranthimpeace,wentoutwith themtohelp thepeopleofMu‘tawhenheheardaboutthekillingoftheexpeditionleaders...”2Hegoesontomentionalonghadithcontainingvariousmarvels and signs of the Prophet, amongstwhich he says that one day theywerewithoutwater and then he proceeds to tell the story of thewudu’-pot.He says that therewere about threehundredpeople.InthecollectionofMuslim,theProphet,mayAllahblesshimandgranthimpeace,isreportedassayingtoAbuQatada,“Keepyourwudu’-potfornewsofthiswillspread.”Another example of this occurs in the hadith of ‘Imran ibn Husayn when the Prophet and his

Companionswereafflictedbythirstduringoneofhisjourneys.Heturnedtotwoofhiscompanionsandtoldthemthattheywouldfindawomaninacertainplacewithacamelthatwouldhavetwowater-skinsonit.TheyfoundherandbroughthertotheProphet.HeputthewaterfromtheskinsinavesselandsaidwhatAllahwishedhimtosayoveritandthenputthewaterbackintotheskins.Thentheskinswereopenedandhetoldpeopletofilluptheirwatercontainersuntileverylastoneofthemwasfilled.‘Imransaid,“Itseemedtomethatafterthat,theskinswereevenfuller.”Thenhegaveacommandandsomeprovisionsweregathered for thewomanwhichfilledhergarment.Hesaid,“Go.Wedidnottakeanyofyourwater.Allahgaveuswater.”3Salamaibnal-Akwa‘saidthattheProphetofAllah,mayAllahblesshimandgranthimpeace,asked,“Isthereanywudu’-water?”Amanbroughtaskinwhichhadsomewaterinitandwealldidwudu’.Itflowedoutsothattherewasenoughfor14,000men.”Inhishadithabout thearmyof‘Usra,4‘Umarmentionedthat theywereafflictedbythirstsothataman was ready to kill his camel, squeeze its stomach and drink its contents. Abu Bakr asked theProphettomakesupplication,soheraisedhishandsandhadnotputthembackbeforetheskycloudedoveranditpouredwithrain.Theyfilledthevesselstheyhad.Thecloud-burstdidnotextendbeyondthearmy.5‘Amr ibnShu‘aybsaid thatone timewhenhewas ridingbehind theProphetatDhu’l-Majaz,6AbuTalibsaidtohim,“Iamthirstyanddonothaveanywaterwithme.”TheProphetgotdownandstrucktheearthwithhisfeetandwatercameforth.Hesaid,“Drink.”Therearemanyhadithstothiseffect,includingtheansweroftheprayerforrainandwhatitcaused.7----1.Al-Bayhaqi.2.TheexpeditiontoMu’tatookplacein8AHandinitthreeleaderswerekilledholdingthestandard-ZaydibnArqam,Ja‘faribnAbiTaliband‘AbdullahibnRawaha.3.Muslimandal-Bukhari.4.TheexpeditiontoTabukin9AH.5.IbnKhuzayma,al-Bayhaqiandal-Bazzar.6.Amarketat‘Arafat.7.AftertheProphetmadetherainprayer,itrainedforafullweekandthepeoplecomplainedabouttheeffectonthehouses,roadsandflocks.(Seeal-Muwatta’.13.2.3.)---

SECTION15

Makingfoodabundantbyhisbarakaandsupplication

Jabiribn‘AbdullahsaidthatamancametotheProphettoaskhimforfood,andhegavehimhalfawasqofbarley.Heandhiswifeandguestscontinuedtoeatfromituntilheweighedit.TheProphetcameandhetoldhimthatandhesaid,“Ifyouhadnotweighedit,youwouldhavecontinuedtoeatfromitanditwouldhaveremainedwithyou.”1

AnotherexampleisthefamoushadithofAbuTalhainMuslimandal-BukhariwheretheProphetfedseventyoreightymenfromsomebarleyloaveswhichAnasbroughtunderhisarm.HecommandedtheloavestobebrokenupandsaidwhateverAllahwishedhimtosayoverthem.ThereisalsothehadithofJabirinal-BukhariaboutwhentheProphetfedathousandmenontheDayoftheDitchfromasa‘ofbarleyandalamb.Jabirsaid,“IswearbyAllahthattheyateandwhentheyleftourpotwasjustasfullasithadbeen.OurdoughwasbeingmadeintobreadandtheMessengerofAllahspat in thedoughand thepotandblessed it.”Sa‘id ibnMina’andAyman transmitted it fromJabir.ThabitreportedsomethingsimilarfromamanoftheAnsarandhiswifewhomhedidnotname.Hesaid,“HebroughtaboutahandfulandtheMessengerofAllahbegantospreaditinthevesselandsaywhat Allah wished. Everyone in the house, the room and the building ate from it and it satisfiedwhoevercamewithhimandafterwardsthereremainedthesameamounttherehadoriginallybeeninthevessel.”ThereisthehadithofAbuAyyubinwhichhepreparedenoughfoodfortheMessengerofAllahandAbuBakr.TheProphettoldhim,“InvitethirtyoftheAnsarnobles.”Heinvitedthemandtheyateandthenleft.Thenhesaid,“Invitesixtymore,”andthesamethinghappened.Thenhesaid,“Inviteseventymore,”andtheyatetheirfillandstill leftsome.NoneofthemleftwithoutbecomingaMuslimandgivinghomage.AbuAyyubsaidthat,inall,onehundredandeightymenatefromhisfood.2SamuraibnJundubsaidthattheProphet,peacebeuponhim,wasbroughtabowlinwhichtherewassomemeatandpeoplecametoeatfromitinsuccessivegroupsfrommorningtonight.Somepeoplewouldgetupandthenotherswouldsitdown.3‘Abdu’r-RahmanibnAbiBakrsaid,“TherewereonehundredandthirtyofuswiththeProphet,”andhementionedthatasa‘offlourwaskneaded,asheepwaspreparedanditsoffalwasroasted.Hesaid,“ByAllah,therewasnotoneofthehundredandthirtywhodidnothaveapieceoftheoffal.ThentwoplatesweremadefromitandweallatetogetherandthereweretwoplatesleftoverwhichIcarriedtothecamel.”4‘Abdu’r-Rahman ibn Abi ‘Amr al-Ansari, Salama ibn al-Akwa‘, Abu Hurayra and ‘Umar ibn al-KhattabmentionedthatononeofhisraidsthepeoplewiththeProphetwerehungry.Hecalledforalltheremainingprovisions,andeachmanbroughtahandfuloffoodorabitmore.Themostanyofthembroughtwasasa‘ofdates.HegathereditallonamatandSalamasaid,“Ireckonedittobetheamountofagoat.Thenhecalledthepeoplewiththeirvesselsandnotasinglevesselremainedinthearmythatwasnotfull.Whatremainedwasmorethantheamountwithwhichwehadstarted.Ifallthepeopleoftheearthhadcometohim,itstillwouldhavebeenenoughforthem.”5AbuHurayrasaidthattheProphettoldhimtoinvitethepeopleoftheSuffaonhisbehalf.Hegatheredthemandaplatewasputbeforethemandtheyatewhattheywishedandthenleft.Itremainedasithadbeenwhenitwaslaidoutexceptthattherewerefingermarksinit.‘Ali ibn Abi Talib said that theMessenger of Allah gathered together the Banu ‘Abdu’l-Muttalib.Therewerefortyofthem.Someofthepeoplewereeatingayoungsheepanddrinkingfromalargevessel.Heputdownamuddoffoodforthemandtheyateuntiltheywerefullandwhatwasleftwasthesameamountoffoodastherehadbeeninthefirstplace.Thenhecalledforacupandtheydrankuntiltheywerequenchedanditremainedasiftheyhadnotdrunkfromit.6AnassaidthatwhentheProphethadahousebuiltforZaynab,hetoldAnastoinvitecertainpeoplehe

namedaswellaseveryonehemetuntil thehousewasfull.Avesselwasbrought tohimwithsomedatesmadeintohays.Heputitinfrontofhimanddippedthreefingersintoit.Peoplebegantoeatandthen leave. The vessel remained as it had been to startwith. The people numbered seventy-one orseventy-two.7Inanotherversionof thisstory, therewereabout threehundred.Hewastoldto takethebowlawayandhesaid,“IdidnotknowwhetheritwasmorefullwhenIputitdownorwhenIpickeditup.”InthehadithofJa‘faribnMuhammadfromhisfatherfrom‘Ali,itmentionsthatFatimacookedapotoffoodfortheirsupperandsent‘AlitofetchtheProphetsohecouldeatwiththem.TheProphettoldhertoserveoutaplateforeachofhiswivesonebyone,andthenoneforhimselfand‘Aliandthenoneforherself.Whensheliftedthepot,itwasoverflowing.Shesaid,“WeatewhatAllahwilledfromit.”8TheProphetcommanded‘Umaribnal-KhattabtomakeprovisionforfourhundredridersfromtheAhmas,a sub-tribeof theHanifa,andhesaid,”MessengerofAllah, thereareonlya fewsa’s.”Hesaid, “Go.” So he went and provisioned them from it. There was the amount of dates of a smallkneeling camel and it remained like that. This is transmitted by Dukayn al-Ahmasi and Jarir ibn‘Abdullah.Itisalsorelatedfroman-Nu‘manibnMuqarrinexceptthathementioneditasbeing“fourhundredridersfromMuzayna.”ThereisthehadithofJabiribn‘Abdullahaboutthedebthisfatherdiedleaving.Heofferedhiscapitalto his father ’s creditors. Theywould not accept that offer and therewere not enough dates in theharvest to pay two years’ debts. The Prophet came to him having commanded him to divide thecreditors intogroupsandhebeganwith thebasicdebts.Hewent inamongthecreditorsandcalledandJabirpaidhisfather ’screditorsfromitinfull.Leftoverfromitwastheusualamountofthecropthatwasfoundeveryyear.Oneversionhas,“Thesameamountashehadgiventhem.”Headded,“Thecreditors,whowereJews,wereamazedatthat.”9AbuHurayrasaid,“Thepeoplewereafflictedbyhungerand theMessengerofAllahaskedme, ‘Isthereanythingtoeat?’Ireplied,‘Yes,somedatesintheprovisions.’Hesaid,‘Bringthemtome.’Heputhishand in thebagandbroughtout ahandful.Hemade supplication forbaraka and then said,‘Callten.’Theyateuntiltheywerefull.Thenanothertencame,andsoitwentuntilallthearmywassatisfied,He said, ‘Takewhat you brought and put your hand in the bag and do not turn it upsidedown.’ I took out more than I had brought and ate from it. I ate from it during the life of theMessenger of Allah, Abu Bakr and ‘Umar until the murder of ‘Uthman. Then it was taken fromme.”10Oneversionhas,“Icarriedsuch-and-suchnumberofwasqsof thosedates in thewayofAllah.”AsimilarstorywasmentionedabouttheTabukraidinwhichtherewereabouttendates.11AnotherexampleofthisoccursinthehadithofAbuHurayrainal-BukhariwhenheishungryandtheProphetaskshim to followhim.Hefindssomemilk inacupwhichhasbeengiven tohimandheordersthepeopleoftheSuffatobecalled.AbuHurayrasays,“Isaid,‘What!Isthismilkforthem?Iammore entitled to take a drink from it so that Imight be strengthened by it.’ I called them andrememberedthecommandoftheProphettoletthemdrink,soIbegantogivetoamanandhedrankuntilhewasquenched.Thentheothertookituntilhewasquenchedandsoitwentonuntiltheywereallquenched.TheProphettookthecupandsaid,‘YouandIremain.Sitanddrink.’Idrankandthenhesaid, ‘Drink.’He kept saying, ‘Drink’ until I said, ‘No!By theOnewho sent youwith the truth, Icannotfindanyroomforit.’HetookthecupandpraisedAllah,said‘InthenameofAllah’anddrank

therest.”12InthehadithofKhalidibn‘Abdu’l-‘Uzza,itmentionsthattheProphetslaughteredasheep.Khalid’sfamily was large. Whenever he slaughtered a sheep for himself, it would not be enough for hisfamily.TheProphetatefromthissheepandputtherestofitinKhalid’spotandaskedforbarakaforhimanddistributedittohisfamilyandtheyateandtherewassomeleftover.Ad-Dulabimentionedthereport.13In thehadith of al-Ajurri about theProphetgivingFatima inmarriage to ‘Ali, itmentions that theProphetcommandedBilaltobringapotoffourorfivemuddsandsacrificeasheepforthefeast.Hesaid,“Ibroughtthesheepandheslaughteredit.Thenthepeoplecamegroupbygrouptoeatfromthesheepuntil theyhadfinished.Thereweresome leftovers.Heblessed themandcommanded theybecarriedtohiswives,saying,‘Eatandhaveyoursupper.’“InthehadithofAnasabouttheMessengerofAllah,mayAllahblesshimandgranthimpeace,gettingmarried,he says, “Mymother,UmmSulaym,preparedhays and Iput it inapotand took it to theMessengerofAllahandhesaid,‘Putitdownandinviteso-and-soandso-and-soformeandwhoeveryoumeet.’ I invited themanddidnotomit anyone Imet (hementioned that therewereabout threehundred)untiltheyfilledtheSuffaandtheroom.TheProphettoldthem,‘Sit incirclesoften.’TheProphetplacedhishandonthefoodandsupplicatedandsaidwhatAllahwishedhimtosay,sotheyateuntiltheywerefull.Hesaid,‘Takeitaway.’IdidnotknowwhethertherewasmorewhenIputitdownorpickeditup.”14There aremanyhadiths on these three subjects in the Sahih. Some ten Companions agree on theimportof thesehadith.Manymore among the Followers and innumerable people after themhaverelateditfromthem.Mostofthemaretobefoundinfamousstoriesandwell-knowncollections.Itisnotpossible tosayanythingbut the truthabout itnor to think thatanyonepresentwouldhavebeensilentaboutanythingnotrecognisedinit.---1.Muslim.2.At-Tabaraniandal-Bayhaqi.3.At-Tirmidhiandal-Bayhaqi.4.Muslimandal-Bukhari.5.IbnSa‘dandal-Bayhaqi.6.IbnHanbalandal-Bayhaqi.7.Muslimandal-Bukhari.8.IbnSa‘d.9.Al-Bukhari.10.Al-Bayhaqi.11.At-Tirmidhi.12.Alsoinat-TirmidhiandIbnMajahfromAbuQatada.13.Al-Bayhaqi.14.Muslimandal-Bukhari.

---

SECTION16

Onthetreespeakingandtestifyingtohisprophethoodanditsansweringhiscall

Ibn ‘Umar reported: “Wewere with theMessenger of Allah, may Allah bless him and grant himpeace,onajourneyandabedouincameuptohimandheasked,‘Bedouin,whereareyougoing?’Hereplied,‘Tomyfamily.’Hesaid,‘Doyouwantsomethinggood?’Themanasked,‘Whatisit?’TheProphet said, ‘That you testify that there is no god but Allah alone without partner and thatMuhammadisHisslaveandMessenger.’TheBedouinasked,‘Whowilltestifytowhatyousay?’Hereplied,‘Thismimosatree.’Itadvancedfromtheedgeofthewadi,furrowingtheearthuntilitstoodbeforehimandheaskedittotestifythreetimesanditdidsoandthenreturnedtoitsplace.”1Buraydareported:“AbedouinaskedtheProphetforasignandhesaidtohim,‘TellthattreethattheMessengerofAllahcalls it.’The tree leaned to therightand left, infrontandbehind,pulledup itsroots and came splitting the earth, dragging its dusty roots until it stood before theMessenger ofAllah.Itsaid,‘Peacebeuponyou,MessengerofAllah.’TheBedouinsaid,‘Commandittoreturntoits place.’ It returned, dropped its roots and was still. The bedouin said, ‘Give me permission toprostratetoyou.’TheProphetsaid,‘IfIhadcommandedanyonetoprostratetoanyone,Iwouldhavecommandedthewomantoprostratetoherhusband.’Thebedouinthensaid,‘Givemepermissiontokissyourhandsandfeet.’Hegavehimpermission.”2IntheSahihinthelonghadithofJabiribn‘Abdullah,itisreportedthattheMessengerofAllahwenttorelievehimselfanddidnotseeanythingwithwhichtoshieldhimself.Thereweretwotreesattheedgeofthewadi.TheMessengerofAllahwenttooneofthemandtookoneofitsbranches,saying,“Letme leadyouby thepermissionofAllah,”andhe led it likeacamelonahalterwhose leadercajolesit.Jabirmentionedthathedidthesamewiththeotheroneuntiltheywerelevel.Thenhesaid,“JointogetherformebythepermissionofAllah,”andtheyjoined.3Inanotherversion,Jabirsaidtothetree,“TheMessengerofAllahasksyoutojoinyourcompanionsohecansitbehindyou.”Itpushedaheaduntilitjoineditscompanionandhesatbetweenthem.Jabirsaid,“Iquicklywentawayandsatdown,talkingtomyself,andIturnedandtheMessengerofAllahwascoming.Thetwotreespartedandeachofthemstoodonitsownasithadbeen.TheMessengerofAllahstoppedamomentandindicatedrightandleftbythemovementofhishead.”4UsamaibnZaydreported,“TheMessengerofAllahsaidduringoneofhisraids,‘Isthereanywhere?’meaningaplace to relievehimself. I said, ‘Thewadidoesnothaveanyplace in it forpeople.’Hesaid,‘Didyouseeapalmtreeorastone?’Ireplied,‘Isawsomescatteredpalms.’Hesaid,‘GoandtellthemthattheMessengerofAllahcommandsthemtocometohisaid.’HetoldmetosaythesametothestonesandIdidso.BytheOnewhosenthimwiththetruth,Isawthepalm-treescomingneareachotheruntil theyjoined.Thestonescametogetheruntil theybecameaheapbehindtheProphet.Whenhefinished,hetoldme,‘Tellthemtopart.’BytheOnewhohasmyselfinHishand,Isawthetreesandstonespartandreturntotheirplaces.”5Ya‘la ibn Siyyaba said, “Iwas on a journeywith the Prophet,mayAllah bless him and grant himpeace...”andhementionedsomethingsimilartothesetwohadiths,saying,“Hecommandedtwosmallpalmsand they joined together.”6Ghaylan ibnSalamaath-Thaqafihassomethingsimilarabout the

twotrees.IbnMas‘udhassomethingsimilarabouttheProphetontheraidtoHunayn.Ya‘laibnMurra,whoisalsocalledIbnas-Siyyaba,mentionedsomethingsthathesawhappenwiththeMessenger of Allah, may Allah bless him and grant him peace. Hementioned that a palm ormimosatreecameandcircledthemandthenreturnedtoitsplace.TheMessengerofAllahsaid,“Itaskedforpermissiontogreetme.”In the hadith of ‘Abdullah ibnMas‘ud it says: “A tree announced the presence of the jinn to theProphetonenightwhentheywerelisteningtohim.”FromMujahidfromIbnMas‘udconcerningthisisthehadiththatthejinnsaid,“Whowilltestifyforyou?”Hereplied,“Thistree.Come,tree!”Itcamedraggingitsrootsandclattering.7Ibn ‘Umar,Burayda, Jabir ibn ‘Abdullah, IbnMas‘ud,Ya‘la ibnMurra,Usama ibnZayd,Anas ibnMalik, ‘Ali ibn Abi Talib, Ibn ‘Abbas and others are all agreed on this same story. Many moreFollowersrelateditfromthem,soitisfurtherstrengthened.IbnFurakmentionedthattheProphetwastravellingbynightduringtheTa’ifraidandbecamesleepy.A lote-tree in his way split into two halves for him and he passed between the two halves. Theyremainedwiththeirtrunksuntilthisdayandarewellknown.AnotherexampleisthehadithofAnaswhichrecordsthatJibril,seeingtheProphetinsorrow,asked,“Shall I showyouasign?”Hereplied,“Yes.”TheMessengerofAllah lookedata treebeyond thewadi and said, “Call that tree.” It came walking until it stood in front of him. The Prophet said,“Commandittogoback,”anditwentbacktoitsplace.8Thereisasimilaraccountfrom‘Ali,butitdoesnotmentionJibril.Init,theProphetsays,“OAllah,showmeasignsothatIwillnoteverbeconcernedaboutthosewhoenvyme.”Hesummonedatreeandtherestofthestoryissimilar.ThesorrowoftheProphetwasonaccountofhispeoplerejectinghimandhewantedasignforthem,notforhimself.9IbnIshaqmentionsthattheProphetshowedRukana10asimilarsigninrespectofatree.Hecalledit,anditcameuntilitstoodinfrontofhim.Thenhesaid,“Return,”soitreturned.Fromal-Hasanibn‘AlithereisareportthattheProphetcomplainedtohisLordabouthispeoplewhowerecausinghimconcern.Heaskedforasignbywhichhewouldknowthathehadnothingtofear.Itwasrevealedtohim,“Gotothiswadiwhichhasacertaintreeinitandcallabranchofit.Itwillcometoyou.”Hedidsoanditcamesplittingtheearthinafurrowuntilitstoodinfrontofhim.HedetaineditaslongasAllahwilledandthentoldit,“Gobackasyoucame,”anditreturned.Hesaid,“OLord,nowIknowthatIhavenothingtofear.”11‘UmarsaidsomethingsimilarwhichmentionstheProphetassaying,“ShowmeasignsothatIwillneverworryaboutanyonedenyingme.”Thenhementionedasimilarstory.12Ibn‘AbbassaidthattheProphetsaidtoabedouin,“TellmewhetherIshouldsummonthistrunkofthepalmtreetotestifythatIamtheMessengerofAllah.”Hesaid,“Yes,doso.”Hecalleditanditbegantofurrowapathuntilitreachedhim.Thenhesaid,“Goback,”anditdidso.13At-Tirmidhisaysthisisasoundhadith.----1.Ad-Darimi,al-Bayhaqiandal-Bazzar.2.Al-Bazzar3.Muslim.

4.Muslimandelsewhere.5.Al-BayhaqiandAbuYa‘la.6.IbnHanbal,al-Bayhaqiandat-Tabaraniwithasoundisnad.7.Muslimandal-Bukhari.8.IbnMajah,ad-Darimiandal-Bayhaqi.9.As-Suyutisaidhecouldnotfinditfrom‘Ali,butfromJabir.10.Rukanaal-Muttalibi, thestrongestmanamong theQuraysh.TheProphetwrestledwithhimandthrew the previously undefeated wrestler two times. Rukana thought this extraordinary and so theProphetofferedtoshowhimsomethingevenmoreextraordinary.11.Al-Bayhaqi,mursalhadith.12.Al-Bazzar,AbuYa‘laandal-Bayhaqi.13.Al-Bukhari’sHistory,al-Bayhaqiandad-Darimi.---

SECTION17

Thestoryoftheyearningofthepalm-trunk

Thehadith about the stump corroborates these reports. It is famous in itself andwell known. It isrelatedbymanyparallelpathsoftransmission.TheSahihcollectionsrelateit.It isrelatedbyabouttenoftheCompanions,includingUbayyibnKalb,Jariribn‘Abdullah,AnasibnMalik,‘Abdullahibn‘Umar, ‘Abdullah ibn ‘Abbas,Sahl ibnSa‘d,AbuSa‘id al-Khudri,Burayda,UmmSalama, and al-MuttalibibnAbiWada‘a.Allofthemhaverelatedaversionofthishadith.At-TirmidhisaidthatthehadithofAnasissound.Jabir ibn ‘Abdullahsaid in theSahih of al-Bukhari, “Themosquewasconstructedof the trunksofpalm-treeswitha roof laidon topof them.When theProphetaddressed thepeople,hewould leanagainstoneofthetrunks.Whentheminbarwasbuiltforhim,weheardthattrunkmakeasoundlikeacamel.”InAnas’version,“Untilthemosquewasshakenbyitsmoaning.”InSahl’sversion,“Peopleweptalotwhentheysawthat.”In theversionof al-Muttalib andUbayy, “Until it nearly split andburst apart, atwhich theProphetcametoitandplacedhishandonit.Thenitwasstill.”AnotheraddedthattheProphetsaid,“Thistrunkisweepingattheremembranceofwhatithaslost.”Anotheradded,“BytheOnewhohasmysoulinHishand,ifhehadnottakencareofit,itwouldhaveremainedmoaninglikethatuntiltheDayofRisingoutofgrieffortheMessengerofAllah.”TheMessengerofAllahcommandedthatitbeburiedundertheminbar.Thisisrelatedinthehadithsaccordingtoal-Muttalib,SahlibnSa‘d,andIshaqwhohaveitfromAnas.OneofthetransmissionsfromSahlsays,“Itwasburiedundertheminbarorplacedintheroof.”InthehadithofUbayy,itmentionsthatwhentheProphetprayed,thetrunkwouldleantowardshim.

When themosquewas demolished,Ubayy took it and it remained in his possession until termitesconsumeditanditturnedtodust.Al-Isfira’inisaid,“TheProphetcalled it tohimand itcamefurrowing theearth,andclung tohim.Thenhecommandeditanditreturnedtoitsplace.”InthehadithofBurayda,theProphetsaid,“Ifyoulike,Iwillputyoubackinthegardenwhereyouwere so your roots can grow and your formwill be complete and youwill have fruit and leavesagain.Or, ifyoulike, Iwillplantyouin theGardenso that thefriendsofAllahcaneat fromyourfruit.”TheProphetlistenedtohearwhatitwouldsay.Itsaid,“Yes,plantmeintheGardensothatthefriendsofAllahcaneatfrommeandIwillbe inaplacewhereIwillnotdecay.”Thosewhowerenear it heardwhat it said.TheProphet said, “I have done it.”TheProphet said, “It has chosen theLastingAbodeoverthePassingAbode.”Whenal-Hasanibn‘Alitoldthestory,heweptandsaid,“SlavesofAllah,thewoodyearnedfortheMessenger of Allah, may Allah bless him and grant him peace, longing for him because of hisposition.Youaretheoneswhoshouldyearntomeethim.”ThisstorywasrelatedfromJabirbyHafsibn‘Ubaydullah–anditisalsosaid‘AbdullahibnHafs-Ayman,AbuNadra, Ibn al-Musayyab, Sa‘id ibnAbiKarb,Kurayb ibnAbiMuslim andAbu SalihDhakwan az-Zayyat. It is also related fromAnas ibnMalik by al-Hasan,Thabit, and Ishaq ibnAbiTalha.ItisrelatedfromIbn‘UmarbyNafi‘andAbuHayya.AbuNadraandAbu’l-WaddakrelateditfromAbuSa‘id;‘AmmaribnAbi‘AmmarfromIbn‘Abbas;AbuHazimand‘AbbasibnSahlfromSahlibnSa‘d;KathiribnZaydfromal-Muttalib;‘AbdullahibnBuraydafromhisfather,Burayda;andat-TufaylibnUbayyfromhisfather,Ubayy.So,asyoucansee,thishadithistransmittedfrompeoplewhoaresound.Thosewehavementionedand many other Followers related it from the Companions to others we have not mentioned.Knowledge of an incident is established by less witnesses than this in the kind of matter underdiscussionhere.Allahgivesfirmnessintherightway.

SECTION18

Similarincidentswithinanimatethings

IbnMas‘udsaid,“WeusedtohearthefoodglorifyingitsLordwhileitwasbeingeaten.”1Inanotherversionheit isreportedthathesaid,“WewereeatingwiththeMessengerofAllah,mayAllahblesshimandgranthimpeace,andcouldhearthefoodglorifyingitsLord.”Anassaid,“TheProphet,mayAllahblesshimandgranthimpeace, tookahandfulofpebblesandtheyglorifiedAllahinthehandoftheMessengerofAllahsothatwecouldheartheirglorification.ThenhepouredthemintothehandofAbuBakrandtheycontinuedtoglorifyAllah,andthenintoourhands,andtheywentonglorifyingAllahthere.”2AbuDharrrelatedsomethingsimilartothisandaddedthattheyglorifiedAllahinthehandsof‘Umarand‘Uthman.3‘Alisaid,“WewereinMakkawiththeMessengerofAllah,mayAllahblesshimandgranthimpeace,

andhewenttooneofitsdistrictsandeverysingletreeandmountainhepassedsaidtohim,‘Peacebeuponyou,MessengerofAllah.’“4JabiribnSamurarelatedthattheProphetsaid,“IknowastoneinMakkawhichusedtogreetme.”5ItissaidthatthiswastheBlackStone.‘A’isharelated that theProphetsaid,“WhenJibrilcame tomewith themessage, itcameabout thateverystoneortreeIpassedsaidtome,‘Peacebeuponyou,MessengerofAllah.’“6Jabiribn‘Abdullahsaid,“EverystoneortreethattheProphetpassedprostratedtohim.”6Ibn‘AbbassaidthatwhentheProphetwrappedhimandhissonsinacloakandprayedthattheywouldbeveiledfromtheFirejustashehadveiledthemwithhiscloak,thewallsofthehousesaid,“Amen,Amen.”8Ja‘far ibnMuhammad related fromhis father, “TheProphetwas ill and Jibril broughthimaplatewhichhadpomegranatesandgrapesonit.TheProphetatefromit,anditglorifiedAllah.”Anassaid,“TheProphet,AbuBakr,‘Umarand‘UthmanclimbedUhud.Itshookunderthem.Hesaid,‘Befirm,Uhud.AProphet,atruemanandtwomartyrsareonyou.’“9There is something similar about Hira’ fromAbuHurayra, but he added that ‘Ali, Talha and az-Zubayr ibnal-‘Awwamwere theoneswhowerewith theProphet. In thisversion, theProphet said,“Thereisonlyaprophetoratruemanoramartyronyou.”10‘Uthman stated in this story, “Ten Companionswerewith him and I was one of them.”He added‘Abdu’r-RahmanandSa’dtothenames,saying,“Ihaveforgottentwo.”Sa‘idibnZaydsaidsomethingsimilar.Hementionedten,andaddedhimself.11ItisrelatedthatwhenQurayshwerepursuingtheProphet,Thabir(amountainatMuzdalifa)saidtohim, “Get down,Messenger ofAllah. I fear that theywill kill you onmy back and soAllahwillpunishme.”Hira’(anothermountain)said,“Tome,MessengerofAllah!”Ibn ‘Umar said, “TheProphet recitedon theminbar, ‘TheydonotvalueHimwithHis truevalue.’(6:9) Then he said, ‘The Compeller glorifies Himself, saying, “I am the Compeller, I am theCompeller, I am theGreat, the Self-Exalted.” ‘ Theminbar shook until we said, ‘Hewill fall offit.’“12FromIbn‘Abbaswearetold,“Therewerethreehundredandsixtyidolsaroundthehouse.Thefeetoftheidolswerereinforcedwithleadinstone.WhentheMessengerofAllah,mayAllahblesshimandgranthimpeace,enteredthemosqueintheYearoftheVictory,hebegantopointwiththestaffinhishandatthem,butdidnottouchthem.Hesaid,“Thetruthhascomeandfalsehoodvanishes.”(17:81)Wheneverhepointedatthefaceofanidol,itfellonitsback.Whenhepointedatitsback,itfellonitsface.Finallynotasingleidolremainedstanding.”13ThereisasimilarreportinthehadithofIbnMas‘udwhichsays,“Hebegantoattackthem,saying,‘Thetruthhascomeandfalsehooddoesnotoriginatenorbringagain.’“(34:49)Another exampleof this kindof thing is contained in thehadithwhichmentions themonk hemetwhen he was young and travelling as a merchant with his uncle. The monk never came out foranyone,butonthisoccasionhecameoutandbegantominglewiththemuntilhetookthehandoftheMessenger of Allah. He said, is the master of the worlds. Allah will send him as a mercy to theworlds.”TheshaykhsofQurayshaskedhim,“Howdoyouknow?”Hesaid,“Therewasnostoneor

treethatdidnotprostratetohim.TheyonlyprostratetoaProphet.”Hesaid,“Hecamewithacloudshadinghim.Whenhedrewneartothepeople,hefoundthattheyhadgottotheshadeofthetreefirst.Whenhesatdown,itmovedtoshadehim.”14----1.Al-Bukhariandat-Tirmidhi.2.Ibn‘Asakir.3.At-Tabarani,al-Bayhaqiandal-Bazzar.4.Ad-Darimiandat-Tirmidhi.5.Muslim.6.Al-Bazzar.7.Al-Bayhaqi.8.Ibid.9.Al-BukhariandIbnMajah.10.Muslim.11.AbuDawudandat-Tirmidhi.12.Muslim,an-Nasa’iandIbnHanbal.13.Al-BukhariandMuslim,al-Bazzar,andothers.14.At-Tirmidhiandal-Bayhaqi.---

SECTION19

Signsinconnectionwithvariousanimals

‘A’ishasaid,“Weusedtohaveapetanimal.WhentheMessengerofAllahwaswithus,itstayedinitsplacewithoutmoving.WhentheMessengerofAllahwentout,itwouldmoveabout.”1‘UmarsaidthattheMessengerofAllahwaswithagroupofhisCompanionswhenabedouincamewhohadcaughtalizard.Thebedouinasked,“Whoisthis?”Theyreplied,“TheProphetofAllah.”Hesaid,“Byal-Latandal-‘Uzza,Idonotbelieveinyounordoesthislizardbelieveinyou.”HethrewitinfrontoftheProphetwhosaid,“Lizard!”Itansweredinacleartonguewhicheveryoneheard,“Atyourservice,OadornmentoftheOnewhowillbringtheRising!”Heasked,“Whodoyouworship?”Itsaid,“TheOneWhosethroneisintheheavenandWhosepowerisintheearth,Whosepathisinthesea,WhosemercyisintheGardenandWhosepunishmentisintheFire.”Heasked,“WhoamI?”Itreplied,“TheMessengeroftheLordoftheWorldsandtheSealoftheProphets.Whoeverconfirmsyouissuccessfulandwhoeverdeniesyouislost.”ThebedouinbecameMuslim.2Another example is the famous story fromAbu Sa‘id al-Khudri aboutwhatwas said by thewolf:“Whileaherdsmanwasherdinghissheep,awolfmadeforoneofthesheep,buttheherdsmantookitfrom him. Thewolf sat down on its haunches and said, ‘Do you not fear Allah?You have comebetween me and my provision.’ The herdsman exclaimed, ‘A marvel! A wolf who speaks like a

human!’Thewolfretorted,‘ShallItellyousomethingevenmoreextraordinary?TheMessengerofAllahbetweenthetwomoundstellspeoplethenewsofwhathashappened.’TheherdsmanwenttotheProphet and told himwhat had happened. The Prophet told him, ‘Get up and tell the people.’ TheProphetsaid,‘Hespokethetruth.’“Thehadithcontainingthestoryisverylong.3In theversionfromAbuHurayra, thewolfsaid,“Youaremoreextraordinary–standingherewithyour sheepandabandoningaProphetwhenAllahhasnever sent aProphetwhomHevaluesmorethanhim.ThedoorsoftheGardenhavebeenopenedforhimanditspeoplelookathisCompanionstoseetheiractions.Nothingstandsbetweenyouandhimexceptthisravine,sogoandjointhearmiesofAllah.”Theherdsmansaid,“Whowillcareformysheep?”Thewolfreplied,“Iwillguardthemuntilyoureturn,”sothemanturnedoverhissheeptothewolfandleft.WhenhefoundtheProphet,theProphet,peacebeuponhim, toldhim,“Return toyoursheep.Youwill find themall there.”Hefoundthemallthereandheslaughteredoneofthesheepforthewolf.ItisrelatedfromIhbanibnAws,whowastheonetowhomthewolfspoke.ItisalsorelatedfromSalamaibn‘Amribnal-Akwa‘.ThereasonhebecameMuslimisthesameasinthehadithofAbuSa‘idal-Khudri.4Anotherstory,relatedbyIbnWahb,saysthatAbuSufyanibnHarbandSafwanibnUmayyafoundawolfwhohadtakenagazelle.ThegazelleenteredtheHaramandthewolfleftit.Theywereamazedatthat.Thewolfsaid,“MoreextraordinarythanthisisMuhammadibn‘AbdullahwhocallsyoutotheGarden while you call him to the Fire.” Abu Sufyan said, “By al-Lat and al-’Uzza, if you hadmentionedthisinMakka,itwouldhavebeenleftdeserted.”SomethingsimilaroccurredtoAbuJahlandhiscompanions.‘AbbasibnMirdaswasamazedatthewordsofDamari,hisidol,5anditscomposingpoetryinwhichtheProphetwasmentioned.Abirdswoopeddownandsaid,“‘Abbas,doyoumarvelatwhatDamarisaysandyetdonotwonderatyourselfwhentheMessengerofAllahcallsyoutoIslamwhileyouaresittinghere!”ThatwasthereasonhebecameMuslim.6Jabiribn‘AbdullahsaidthatamancametotheProphetandacceptedhimwhilehewasbesiegingoneofthefortressesofKhaybar.ThemanwasherdingsomesheepforthepeopleofKhaybarandsaid,“MessengerofAllah,whataboutthesheep?”Hesaid,“Throwpebblesintheirfaces.Allahwilltakecareofyourtrustforyouandreturnthemtotheirowners.”Hedidandallthesheepwentbacktotheirownpeople.7Anassaid,“TheProphetwentwithAbuBakr,‘UmarandanAnsariintoagardenbelongingtooneoftheAnsar.Thereweresomesheepinthegardenandtheyprostratedtohim.AbuBakrsaid,‘Wearemoreduty-boundtoprostratetoyouthanthey.’“8AbuHurayrasaid,“TheProphetenteredagardenandsomecamelsprostratedtohim.”9ThereisasimilarstoryaboutacamelrelatedbyTha‘labaibnMalik,Jabiribn‘Abdullah,Ya‘laibnMurra, and ‘Abdullah ibn Ja‘far. Tha‘laba ibnMalik said, “No one entered the gardenwithout thecamelattackinghim.WhentheProphetenteredthegarden,hecalleditandthecamelputitsmouthonthegroundandkneltbeforehim.Heputahalteronit.Hesaid,‘ThereisnothingbetweentheheavensandtheearthwhichdoesnotknowthatIamtheMessengerofAllahexceptfortherebelsamongthejinnandmen.’“10Thesamethingisrelatedfrom‘AbdullahibnAbiAwfa.Anothertraditionaboutacamelrelatesthat,“TheProphetaskedsomepeopleaboutacertaincamelandtheytoldhimthattheywantedtoslaughterit.”Inoneversionhesaid,“Ithascomplainedoftoomuchworkandtoolittlefodder,”andinanother,complainedtomethatyouwanttoslaughteritafter

youhavemadeittoilinhardlaboursinceitwassmall.”11Intheabovestoryofthesplit-earedcamelwhichtoldtheProphetaboutitself,itwasputouttopastureandthewildbeastsavoidedit,callingouttoit,“YoubelongtoMuhammad!”AftertheProphetdied,itwouldneithereatnordrinkuntilitdied.Al-Isfira’inimentionedthis.IbnWahb related, “The doves ofMakka shaded the Prophet, may Allah bless him and grant himpeace,onthedayheconqueredMakka.HemadesupplicationtoAllahtoblessthem.”Anas,ZaydibnArqamandal-MughiraibnShu‘barelatedthattheProphetsaid,“OntheNightoftheCave,12AllahcommandedatreetogrowinfrontoftheProphetandshieldhim.Hecommandedtwodovestostopatthemouthofthecave.”13Anotherhadithaboutthecavesaysthataspiderspunawebatitsentrance.Whentheseekerscameforhimandsawthat, theysaid,“If therehadbeenanyone in there, these twodoveswouldnotbeat itsmouth.”TheProphetheardwhattheysaid.Thentheywentoff.14‘AbdullahibnQurtsaidthatfive,sixorsevensacrificialcamelscameuptotheProphetontheirowntoallowhimtosacrificethemonthe‘Id.15UmmSalamasaidthattheProphetwasinthedesertwhenagazellecalledouttohim,“MessengerofAllah!”Hereplied,“Whatdoyouneed?”Itsaid,“ThisbedouinhascapturedmeandIhavetwofawnsin themountains,soreleasemeso that Icangoandsuckle them.ThenIwill return.”Heasked theman,“Willyoudothat?”Hereplied,“Yes.”Thenheletitgoanditwentandreturnedandhetieditup.Thebedouincamebackandsaid,“MessengerofAllah,isthereanythingyouwant?”Hesaid,“Letthisgazellego.”Heletitgoanditwentrunningoffintothedesert,saying,“ItestifythatthereisnogodbutAllahandthatyouaretheMessengerofAllah.”16ThereisalsowhatisrelatedaboutthelionbeingsubjectedtoSafina,theclientoftheMessengerofAllah,whentheProphet,mayAllahblesshimandgrantpeace,senthimtoMu‘adhibnJabal in theYemen.HemetalionandtoldhimthathewastheclientoftheMessengerofAllahandthathewascarryinghisletter.Thelionsnarledandmovedfromtheroad.17AnotherversionhasitthatSafinawasmisroutedandwenttoanislandwherehefoundalion.Safinasaid,“IamtheclientoftheMessengerofAllah,mayAllahblesshimandgranthimpeace.”Thelionbegantopushhimwithitsshoulderuntilitputhimstraightontheroad.18TheProphettookholdoftheearofasheepwhichbelongedtosomepeoplefromtheclan‘Abdu’l-Qaysandthenletgo.Therewasamarkonitwhichremainedonitanditsoffspringafterwards.ThereisalsowhatIbrahimibnHammadrelatedaboutwhatwassaidbythedonkeywhichwasgiventotheProphetatKhaybar.TheProphetsaidtoit,“Whatisyourname?”Itsaid,“MynameisYazidibnShihab.”TheProphet,mayAllahblesshimandgrantpeace,nameditYa‘fur.Thedonkeywouldtakehimtothehousesofhiscompanionsandknockonthedoorforhimwithitsheadandcallthem.WhentheProphetdied,itfellintoawelloutofgriefanddied.19Thereisthehadithwhichmentionstheshe-camelwhichtestifiedforitsownerinthepresenceoftheProphetthatitwasnotstolenandwashisproperty.20ThereisthehadithaboutagoatcomingtotheMessengerofAllah,mayAllahblesshimandgrantpeace,whilehewaswithhisarmyandtheywerethirstyandhadpitchedcampataplacewithoutwater.Therewereaboutthreehundredmen.TheMessengerofAllahmilkedthegoatandallthearmywereabletodrink.ThentheProphetsaidtoAbuRafi‘,”Ithinkyouownit.”TheMessengerofAllahadded,

“Theonewhobroughtitistheonetotakeitaway.”IbnQani‘andothersrelatedit.Heoncesaidtohishorsewhenhehadstoppedfortheprayerononeofhisjourneys,“Donotmove,mayAllahblessyou,untilwe finishourprayer.”He turned it towardsqibla and it didnotmoveamuscleuntilhehadfinishedtheprayer.Al-Waqidi related that when the Prophet, may Allah bless him and grant him peace, sent hismessengerstothekings,sixofthemleftonthesamedayandeachfoundhecouldspeakthelanguageofthepeopletowhomhewassent.Therearemanyhadithsonthistopic.Wehavepresentedthemostfamousofthem.---1.IbnHanbal,al-Bazzar,AbuYa‘la,at-Tabarani,al-Bayhaqiandad-Daraqutni.Itissound.2.Thishadithisweakinisnadandmatn,althoughmanyquoteit,disagreeingaboutwhetheritisweakorforged.3.IbnHanbal,al-Bazzarandal-Bayhaqi.Itisconsideredsound.4.IbnHanbal,al-Bazzar,andal-Bayhaqiconsideritsound.Al-BaghawiandAbuNu‘aymsayitsisnadissound.5.AfterbeingtoldbyhisfathertoworshipastoneidolcalledDamari,heheardavoicefromwithinitrecitingapoemwhichbegins,“SaytoallthetribesofSulaym:‘Damariisdeadandthepeopleofthemosquedolive.’”IbnIshaq,p.776.6.As-Suyutisaysthathedidnotfindthewordsofthebirdintheformofthehadithwhichhefoundinat-Tabarani.7.Al-Bayhaqi.8.IbnHanbalandal-Bazzarwithasoundisnad.9.Al-Bazzarwithagoodisnad.10.AbuNu‘aym.11.At-TabaraniandIbnMajahinhisSunanregardingtheexpeditionofDhatar-Riqa‘.12.WhentheProphetandAbuBakrmadehijrafromMakka,theyfirsthidinacavewhiletheidol-worshippersofMakkawerelookingforthem.13.IbnSa‘d,al-Bazzar,at-TabaraniandAbuNu‘aym.14.Ibid.15.Al-Hakimandat-Tabarani.16.Al-Bayhaqi.17. As-Suyuti was not able to find this story. Al-Bayhaqi says that it happened to Safina when hestrayedfromthearmyinGreekterritory.However,al-BukharirelatesitinhisHistory.18.Al-Bazzarandal-Bayhaqi.As-Suyuticonsidersitsound.19.IbnHibbanrelatesitinweakhadith.20.At-Tabarani.---

SECTION20

Bringingthedeadtolife,theirspeaking,infantsandsucklingchildrenspeakingandtestifyingtohisprophethood

AbuHurayrasaid,“AJewessatKhaybargavetheProphetaroastedsheepwhichshehadpoisoned.TheMessengerofAllahandsomeotherpeopleatesomeofit.Hesaid,‘Takeyourhandsaway.Ittellsmethat it ispoisoned.’Bishr ibnal-Bara’died.TheProphet,mayAllahblesshimandgrantpeace,asked the Jewess, ‘Whatmadeyoudo it?’She replied, ‘IfyouareaProphet,what Ididwouldnotharmyou. Ifyouare justaking, Iwouldhave freedpeople fromyou.’Hecommanded thatshebekilled.”1IntheversionofAnas,shesaid,“Iwantedtokillyou,”andhereplied,“Allahwouldnotgiveyouthepowertodothat.”Thepeoplesaid,“Wewillkillher,”buthesaid,“No.”ItisrelatedlikethatfromAbuHurayrabyanother transmissionwhichdoesnothaveWahbibnMunabbih in it.Hesaid,“Shehadnopower.”Jabiribn‘Abdullahalsorelatedit.Itsaysinhisversion,“Thisshouldertoldme,”and,“Hedidnotpunishher.” In theversionofal-Hasanal-Basri, theProphet,mayAllahblesshimandgrantpeace,said,“Itsthightellsmethatitispoisoned.”IbnIshaqsaysthathepardonedher.2Anas said, “I used to recognise its effects in the lower lip of theMessenger of Allah.”When theProphethadhisfinalillness,hesaid,“ThefoodofKhaybarcomesbacktome.Attimesitmakesmechoke.”3IbnIshaqrelatedthattheMuslimssaythattheMessengerofAllah.mayAllahblesshimandgranthimpeace,diedamartyrthusaddingtothehonourofprophethoodwhichAllahhadgivenhim.Ibn Sahnun said, “The people of hadith agree that theMessenger of Allah killed the Jewess whopoisoned him.”We have mentioned the different transmissions regarding this incident from AbuHurayra,AnasandJabir.IntheversionofIbn‘Abbas,theProphethandedherovertotherelativesofBishribnal-Bara’andtheykilledher.They also disagree about the Prophet killing themanwho bewitched him.Al-Waqidi says that heforgavehimandwethinkthatthatisthemostlikely.Itisalsorelatedthathekilledhim.Al-Bazzarhasalsorelatedthehadith fromAbuSa‘id,sayingat theendof it,“Hestretchedouthishandandsaid,‘EatinthenameofAllah.’Weate.HementionedthenameofAllahanditdidnotharmanyofus.”ThecompilersoftheSahihhaverelatedthespeechofthepoisonedsheepwhichtheImamsrelated.Itis famous.The Imamsof thepeopleof speculationdisagreeabout suchspeech.Somesay that it isspeechwhichAllahcreatedinthedeadsheep,thestoneorthetree,andtheystatethatAllahoriginatesthelettersandsoundswhichareheardfromthemwithoutalteringtheirformorchangingtheirshape.ThatisthepositionofShaykhAbu’l-Hasanal-Ash‘ariandQadiAbuBakral-Baqillani.OthersbelievethatHe puts life into them first and then brings speech out of them, and this is also related fromShaykhAbu’l-Hasanal-Ash‘ari.BotharepossibleandAllahknowsbest.If life isnotapreconditionfor theexistenceof the lettersandvoices, then it isnot impossible thatthesethingsexistontheirownwithoutlifebeingpresent.Ifitisphysicalspeechthatisbeingtalkedabout,thentheexistenceoflifeisapreconditionsincethephysicalspeechcanonlyexistinsomethingthathaslife.Thisiscontrarytowhatal-Jubba‘isays,inoppositiontotherestofthemutakallimunof

thedifferentsects,aboutarticulatespeech,lettersandvoicesissuingonlyfromalivingbeingwiththenecessarycapacitytoactuallyarticulatethelettersandsounds.Thiswouldbenecessaryinthecaseofthepebbles,thepalm-trunkandtheforeleg.He said, “Allah created life in them and gave them a mouth and a tongue and the necessaryinstruments to make it possible for them to speak.” If this had been the case, it would have beentransmitted. It ismore suspect thanany suspicionabout the transmissionof theglorificationof thepebblesorsighingofthestumpitself.Noneofthepeopleofthesiraortransmissionhastransmittedanything indicating that this happened, which suggests that al-Jubba‘i’s claim is unfounded.Furthermore,thereisnoneedtoconsiderit.AllahistheOnewhogivessuccess.Waki‘ ibn al-Jarrah relates from Fahd ibn ‘Atiyya that the Prophet was brought a child who hadgrownupwithouteverspeaking.Heasked,“WhoamI?”Thechildsaid,“TheMessengerofAllah.”4ItisrelatedfromMu‘arridibnMu‘ayqib,“IsawanamazingthingfromtheProphet.mayAllahblesshimandgranthimpeace.Achildwasbroughttohimthedayitwasbornanditspoke.TheProphetsaidtoit,‘Youhavespokenthetruth,mayAllahblessyou.’Thenthechildneverspokeafterthatuntilitgrewup.HewascalledMubarakal-Yamana.ThistookplaceatMakkaduringtheFarewellHajj.”ThishadithisknownbythehadithofShasunawhoisinitschainoftransmission.5Al-Hasanal-Basrisaid,“AmancametotheProphet.mayAllahblesshimandgranthimpeace,andtoldhimthathehadleftasmalldaughterofhistodieinacertainwadi.TheProphetwentwithhimtothewadiandcalledherbyhername,‘So-and-so!AnswermebyAllah’spermission.’Shecameoutandsaid,‘Atyourservice!’Hetoldher,‘YourparentshavebecomeMuslim.Ifyoulike,Iwillreturnyoutothem.’Shesaid,‘Ihavenoneedofthem.IhavefoundthatAllahisbetterformethanthem.’“6AnassaidthatayoungmanoftheAnsar,whosemotherwasold,diedandtheyshroudedhimandtriedtocomforther.Shecried,“Mysonisdead?”Theysaidthathewas.Theoldwomansaid,“OAllah!Ifyouknow that I emigrated forYou andYourMessenger, hoping thatYouwouldhelpme in everyaffliction,donotburdenmewiththisaffliction!”Theytooktheclothfromhisfaceandheatewiththem.7‘Abdullah ibn ‘Ubaydullah al-Ansari said, “I was one of those who buried Thabit ibn Qays ibnShammas,whowaskilledatYamama.Whenweputhiminthegraveweheardhimsay,‘MuhammadistheMessengerofAllah,AbuBakristheSiddiq,‘Umaristhemartyrand‘Uthmanisthemercifulandgood.’Welookedandhewasdead.”8An-Nu‘manibnBashirsaidthatZaydibnKharijafelldowndeadinoneofthealleysofMadina.Hewasliftedupandshrouded.Betweenthetwoeveningprayerswhilethewomenwerewailingaroundhim,theyheardhimsay,“Besilent!Besilent!”Hisfacewasuncoveredandhesaid,“MuhammadistheMessengerofAllah,theUnletteredProphetandtheSealoftheProphets.ItislikethatintheFirstBook.”Thenhe said, “It is true. It is true.”HementionedAbuBakr, ‘Umarand ‘Uthman,and thensaid,“Peacebeuponyou,MessengerofAllah,and themercyofAllahandHisblessing.”Thenhebecamedeadashehadbeenbefore.9---1.InSa‘idfromIbnal-A‘rabifromAbuDawud.2.Al-BukhariandMuslim.3.IbnSa‘d.

4.Al-Bayhaqi.5.Al-BayhaqiandIbn‘Asakir.6.Al-Bayhaqi.7.Ibn‘Adi,al-Bayhaqi,IbnAbiDunyaandAbuNu‘aym.8.Al-Bayhaqi.9.At-Tabarani.---

SECTION21

Onhealingthesickandthosewithinfirmities

IbnShihab,‘Asimibn‘UmaribnQatadaandothersmentionthestoryofUhud.Sa‘dibnAbiWaqqasreported: “TheMessenger ofAllah.mayAllah bless him and grant himpeace, gaveme an arrowwithoutanarrowheadandsaid,‘Shootit.’Thatday,theMessengerofAllahshotfromhisbowuntilitbroke.Qatada’seyewasinjuredthatdaybyan-Nu‘mansothattheeyefelloutontooneofhischeeks.TheMessengerofAllahputitbackanditbecamehisbesteye.”Qatada’sstoryisrelatedby‘Asimibn‘UmaribnQatadaandYazidibn‘Iyadibn‘UmaribnQatada.AbuSa‘idal-KhudrisaidthattheProphetspatonthemarkleftbythearrowonAbuQatada’sfaceonthedayofDhuQarad.AbuQatadasaid,“Itdidnotthrobnorwasthereanypus.”1An-Nasa’irelatedfrom‘UthmanibnHunayfthatablindmansaid,“MessengerofAllah,askAllahtounveilmyeyesforme.”Hesaid,“Goanddowudu’andthenpraytworak‘atsandsay,‘OAllah,IaskYouandIturntoYoubytheProphetMuhammad,theProphetofMercy.OMuhammad,Iturnbyyouto yourLord to unveilmy eyes.OAllah, let him intercede forme!’ “He returned andAllah hadrestoredhissight.ItisrelatedthatIbnMula‘ibal-Asinnawasafflictedbydropsy.HesenttotheProphetwhotooksomedust from the ground, spat on it and gave it to the messenger. The messenger took it in wonderthinkingthathewouldbelaughedat.Whenhereturnedwithit,IbnMula‘ibwasonthebrinkofdeath.HedrankitandAllahhealedhim.Al-‘UqaylihasmentionedfromHabibibnFudayk(orFurayk)thathisfather ’seyeswentwhitesothathecouldnotseeanything.TheMessengerofAllah.mayAllahblesshimandgranthimpeace,spatinhiseyesandhesaw.Theysawhimthreadinganeedlewhenhewaseighty.Kulthumibnal-HusaynwasshotinthethroatinthebattleofUhud.TheMessengerofAllahspatonhiswoundand itwashealed.Hespaton thehead-woundof ‘Abdullah ibnUnaysand itdidnotgoseptic.2Hespatin‘Ali’seyesintheBattleofKhaybarwhenhehadapaininthemandtheywerehealed.3He spat on the the thigh-wound of Salama ibn al-Akwa‘ during theBattle ofKhaybar and hewashealed.4HespatonthefootofZaydibnMu‘adhwhentheswordmeantforKa‘bstruckhimwhenKa‘bibnal-Ashrafwaskilled,andithealed.5

He spat on the broken thigh of ‘Ali ibn al-Hakam during the Battle of the Ditch and it healedimmediatelywithout‘Alievendismounting.6‘Ali ibnAbi Talib once complained and began to call onAllah. The Prophet said, “OAllah, healhim!”Thenhestruckhimwithhisfootandhedidnotcomplainofthepainagain.7IntheBattleofBadr,AbuJahlcutoffthehandofMu‘awwidhibn‘Afra’.HecamecarryinghishandandtheMessengerofAllahspatonitandreplaceditanditremained.IbnWahbrelatedthis.IbnWahbalsorelatedthatKhubaybibnYasafwasinjuredintheBattleofBadrbyablowtohisnecksothathalfof itwashanging loose.TheMessengerofAllah.mayAllahblesshimandgranthimpeace,put itbackandspatonitandithealedup.8AwomanofKhuth‘ambroughttotheProphetachildwhohadanafflictionandwasunabletospeak.Somewaterwasbroughtandherinsedouthismouthandwashedhishandsinit.Thenhegaveittoher and toldher towash the child andwipehimwith it.The childwashealed andhad an intellectsuperiortomostpeople.9Ibn‘Abbassaid,“Awomanbroughthersonwhowaspossessed.TheProphet.mayAllahblesshimandgranthimpeace,strokedhisbreastandthechildvomitedupsomethinglikeablackpuppyandwashealed.AboilingpotoverturnedonthearmofMuhammadibnHatibwhenhewasachild.TheProphetstrokeditandmadesupplicationforhimandspatonitandithealedimmediately.10Shurahbilhadawenonhishandwhichkepthimfromgrippingaswordandholdingthereinsofhisanimal. He complained about that to the Prophet who kept pressing it with his hand until he hadremoveditandnotatraceofitremained.11Aslave-girlaskedtheProphet,mayAllahblesshimandgranthimpeace,forsomefoodwhilehewaseatingandhegavehersomefrominfrontofhim.Shewasnotverymodestandsaid,“Iwantthefoodin yourmouth.”Hegaveherwhatwas in hismouth.Whenhewas asked for something, he neverrefusedit.Whenitsettledinherstomach,somemodestywasputintohersothat,afterthat,therewasnowomaninMadinamoremodestthanshe.12---1.Al-Bayhaqi.2.At-Tabarani.3.Al-BukhariandMuslim.4.Al-Bukhari.5.IbnIshaqandal-Waqidi.6.Al-Baghawi.7.Al-Bayhaqi.8.Al-BayhaqifromIbnIshaq.9.IbnAbiShayba.10.An-Nasa’i,at-Tayalisiandal-Bayhaqi.11.Al-Bayhaqi.12.At-Tabarani.-------

SECTION22

OntheProphet’ssupplicationbeinganswered

It iswell-knownbymanypathsof transmission thatwhen theProphetmadesupplicationorcursedanygroupofpeople,itwasanswered.HudhayfasaidthatwhentheProphetmadeasupplicationforaman,thatsupplicationreachedasfarashissonsandgrandsons.1Anassaid,“Mymothersaid,‘MessengerofAllah,Anasservesyou.MakesupplicationtoAllahforhim.’Hesaid,‘OAllah,givehimmanychildrenandmuchwealthandblesshiminwhatYoubringhim!’“2‘IkrimasaidthatAnassaid,“ByAllah,Ihavegreatwealthandmychildrenandgrandchildrentodaynumberaboutahundred.”3Oneversionhas,“Idonotknowanyonewhohashadmorewealththanme. Ihaveburiedahundredchildrenwith thesehands -withoutamiscarriageorgrandsonamongthem.”TherewastheProphet’ssupplicationfor‘Abdu’r-Rahmanibn‘Awf.‘Abdu’r-Rahmansaid,“IfIweretoliftastone,IwouldexpecttofindgoldunderitwhichAllahwouldshowme.”4When‘Abdu’r-Rahmandied,thegoldhelefthadshovelstakentoituntilhandswereblisteredfromtheeffortofshiftingit.Eachofhisfourwivestookeightythousanddinars.Itisalsosaidthatitwasahundredthousand.Itissaidthatoneofthemwasgivenasettlementofabouteightythousandbecausehehaddivorcedherinhisfinalillness.Hebequeathedfiftythousanddinarstoaddtoallthefamoussadaqahehadgivenawayduringhis lifetimeandhishabitoffreeingthirtyslavesonasingleday.Oncehegaveassadaqaacaravanwhichhadsevenhundredcamelsinit.Itcametohimbearingallkindsofgoodsandhegaveitawaywitheverythinginit,includingitssaddlesandsaddle-cloths.TheProphetmadesupplicationforMu‘awiyatobefirminthelandandhebecameCaliph.5HeaskedAllahtoanswerthesupplicationofSa‘dibnAbiWaqqas.WheneverSa‘dmadesupplicationforanyoneitwasanswered.He asked Allah to make Islam strong through either ‘Umar ibn al-Khattab or Abu Jahl. Thesupplicationwasansweredinfavourof‘Umar.6IbnMas‘udsaid,“Webegantobepowerfulfromthetime‘UmarbecameMuslim.”7Ononeoftheraidsthepeoplebecameverythirsty.‘UmaraskedtheProphettosupplicate,sohedidsoandacloudcame,gavethemthewatertheyneeded,andthenwentaway.AnothertimetheProphetmadesupplicationintheRainPrayeranditrained.Thentheycomplainedtohimabouttherain,sohemadesupplicationanditclearedaway.8TheMessengerofAllahsaidtoAbuQatada,“Mayyourfaceprosper!OAllah!Blesshiminhishairandhisskin.”9Hediedwhenhewasseventybutlookednoolderthanfifteen.Hesaidtoan-Nabigha,“MayAllahnotbreakyourteeth!”10Noneofhisteethfellout.Oneversionstatesthathehadthemosthandsomefrontteeth.Whenoneofhisteethfellout,anothergrewforhim.Helivedtobe120.HemadesupplicationforIbn‘Abbas,“OAllah,givehimunderstandinginthedeenandteachhimitsinterpretation.”11Afterthis,hewascalledal-Habr(scholar)andtheTranslatoroftheQur ’an.

Hemadesupplication for ‘Abdullah ibnJa‘far forhishands tobeblessed inbusiness transactions.Everythingheeverboughtrealisedaprofit.12Hemadeasupplicationforblessingforal-Miqdadibn‘Amrandhehadsacksofmoney.13Hemadeasimilarsupplicationfor‘UrwaibnAbi’l-Ja‘dwhosaid,“IusedtoliveatKinasa(inKufa).I came back with a profit of forty thousand.”14 Al-Bukhari said about this hadith, “If ‘Urwa hadpurchaseddust,hewouldhavemadeaprofitonit.”There is a similarhadith aboutGharqada.Oneof his she-camels bolted.He called it and a strongwindforceditbacktohim.HemadeasupplicationforthemotherofAbuHurayraandshebecameaMuslim.15Hemadesupplicationfor‘Alithathebeprotectedfromheatandbittercold.Hecouldwearsummerclothesinthewinterandwinterclothesinthesummer.Neitherheatnorcoldbotheredhim.16HeaskedAllahthatFatima,hisdaughter,shouldneverbehungry.Shesaid,“Iwasneverhungryafterthat.”17At-Tufaylibn‘Amraskedhimforasignforhispeople.TheProphetsaid,“OAllah!Illuminatehim!”andalightshonebetweenhiseyes.At-Tufaylsaid,“Ifeartheywillsaythatitisapunishment,”sohemovedthelighttothetipofhiswhipanditusedtogivelightonadarknight.HewascalledDhu’n-Nur(PossessorofLight)becauseofthat.18The Prophet made a supplication againstMudar and they went without rain until Quraysh had toconciliatehim.Thenhemadesupplicationforthemanditrained.19He made supplication against Chosroes, when he tore up his letter, asking Allah to tear up hiskingdom.NoneofitremainedandPersiaretainednoleadershipatallanywhereintheworld.20Hemade supplication against a youth who had stopped praying that Allah would stop him in histracks,andhewentlame.21When he saw aman eating with his left hand, he told him, “Eat with your right hand.” Themanreplied,“Iamnotableto.”TheProphetsaid,“Youarenotableto,”andheneveragainliftedittohismouth.22Hesaidabout‘UtbaibnAbiLahab,“OAllah!Giveoneofyourbeastsofpreypoweroverhim.”Alionatehim.23Hetoldawoman,“Mayalioneatyou,”andshewaseatenbyalion.24ThereisalsothefamoushadithfromIbnMas‘udaboutwhentheProphetcursedQurayshforputtingaplacentafilledwithfluidandbloodonhisneckwhilehewasinprostration.Henamedeachofthembyname.IbnMas‘udsaid,“IsawallofthemkilledatBadr.”25Whenal-HakamibnAbi’l-‘AswastwitchinghisfaceandwinkinginthepresenceoftheProphet,theProphetsaid,“Belikethat.”Hecontinuedtotwitchuntilthedayhedied.26HecursedMuhallimibnJaththamaandhewaskilledbyawildbeastandtheearththrewhimup.Aftertheyhadtriedseveraltimestoburyhimandeachtimetheearthhadthrownhimup,theythrewhimbetweentwosidesofagulleyandcoveredhimoverwithstones.27Amanoncedeniedthathehadsoldahorse.HegaveupthehorseaftertheProphethadspokenagainsthim,saying,“OAllah!Ifheislying,donotgivehimanyblessinginit,”anditbecamestiffinitsfeet.

Thischaptercouldgoonforever.-----1.IbnHanbal.2.Al-BukhariandMuslim.3.Muslim.4.Al-Bayhaqi.5.IbnSa‘d.6.IbnHanbalandat-Tirmidhi.7.Al-Bukhari.8.Al-BukhariandMuslim.9.Al-Bayhaqi.10.Al-BayhaqiandIbnMajah.11.Muslimandal-Bukhari.12.Al-Bayhaqi.13.Ibid.14.Al-Bukhari.15.Muslim.16.IbnMajahandal-Bayhaqi.17.Al-Bayhaqi.18.IbnIshaqandal-Bayhaqi.19.An-Nasa’i.20.Al-Bukhari.21.AbuDawudandal-Bayhaqi.22.MuslimfromSalmaibnal-Akwa‘.23.IbnIshaq.24.IbnSa‘d.25.Muslimandal-Bukhari.26.Al-Bayhaqi.27.Ibid.---

SECTION23

Onhiskaramatandbarakatandthingsbeingstransformedforhimwhenhetouchedthem

AnasibnMaliksaidthatononeoccasionthepeopleofMadinawerealarmedandtheMessengerofAllah rode out on a horse belonging toAbuTalha thatwas known to be a slow animal.When hereturned,hesaid,“Wefoundyourhorseveryfast,”butitwasneverfleetagainafterthat.HeproddedacamelofJabiribn‘Abdullahwhichwastiredanditbecamesolivelythathecouldnotreinitin.1HedidthesamethingwithahorsebelongingtoJu‘aylal-Ashja‘i.Hegaveitaflickwithawhiskthathe had with him and blessed it. Then Ju‘ayl could not hold it back due to its friskiness. Twelvethousandfoalsfromitweresold.2HerodeaslowdonkeyofSa‘dibn‘Ubada,anditreturnedgoingatafastpacewhichnoonecouldkeepupwith.3Khalid ibnal-Walidkept someof thehairs from thisanimal inacapofhisandhenever foughtabattlewiththatcaponwithoutgainingavictory.4IntheSahihitsaysthatAsma’bintAbiBakrbroughtoutablackshirt.Shesaid,“TheMessengerofAllahused towear it.Wewouldwash itwhenpeoplewere sick so that theycouldbecuredby thewaterfromit.”QadiAbu‘Alirelatedthathisshaykh,Abu’l-Qasimibnal-Ma’munsaid,“WehadoneofthedishesoftheProphetinourpossession.Weusedtoputwaterinitforthesickandtheywouldbehealedbyit.”Jihjah al-Ghifari snatched the Prophet’s staff from ‘Uthman’s hand in order to break it across hisknee. The people shouted at him not to. The itch5 seized him in his knee and in spite of it beingamputated,hediedbeforetheyearwasout.Hepouredhisleft-overwudu’waterintothewellofQubaanditneverdiminishedafterwards.HespatinawellthatwasinAnas’houseandtherewasnowaterinMadinasweeterthanit.6---OncetheProphetwaspassingbysomewaterandheaskedaboutit.HewastoldthatitsnamewasBalsan (blackelder) and that itswaterwas salty.He said, “It isNu‘man (anemone)and itswater isgood.”Itbecamegood.7HebroughtabucketofwaterfromZamzamandspatintoit.Itbecamesweeterthanmusk.8Hegaveal-Hasanandal-Husaynhistonguetosuck.Theyhadbeenweepingfromthirstanduponthistheybecamequiet.9UmmMalikal-AnsariyyahadaskinwithsomegheeinitwhichshegavetotheProphet.TheProphethandeditbacktohertellinghernottosqueezeitanditwasfilledwithghee.Hersonswouldcometohertoaskforsomeseasoningbecausetheyhadnoneandshewouldgotoitandfindtherewasgheeinit.Itcontinuedtobetheirseasoninguntilshesqueezedit.10Heusedtospitintothemouthsofsucklingchildrenandhissalivawouldsatisfythemuntilnightfall.Therewas also the blessing in the hand of the Prophetwhen he touched and planted the trees forSalmanal-Farisiwhenhismasterswrotethathewouldbesetfreeforthreehundredsmallpalm-trees,planted, tiedandbearing fruit in addition to fortyawqiya ofgold.TheProphetgotupandplantedthemforhimwithhisownhandexceptforonetreewhichsomeoneelseplanted.Alltookrootexceptthatone.TheProphetpulleditup,putitbackandittookroot.Al-Bazzarsays,“Thetreesgavefruitfromthatveryyear,exceptforthatonetree.TheMessengerofAllahpulleditupandplanteditanditgavefruitfromthatyearon.Hegavehimanamountofgoldequaltoachicken’seggwhichhehad

rolledonhistongue.Fortyawqiyaofgoldwereweighedoutfromitforhismastersandhestillhadthesameamountleftthathehadgiventhem.”InthehadithofHanashibn‘Uqayl,wefind,“TheMessengerofAllahwouldgivemeadrinkofsawiq(akindofmash).HewoulddrinkfirstandIwoulddrinklast.IalwaysfoundthatitfilledmeupwhenIwashungryandquenchedmewhenIwasthirstyandwascoolwhenIwasparched.”Qatadaibnan-Nu‘manprayedtheeveningprayerwiththeProphetonadarkrainynight.Hegavehimapalmboughandsaid,“Takeitwithyou.Itwilllightupanarms’lengthsbeforeyouandbehindyou.When you enter your house, you will see something dark. Strike it until it goes away, for it isshaytan.”Heleftandtheboughlithiswaytohishousewherehefoundthedarkness.Hebeatituntilitleft.11When‘Ukkasha’sswordbrokeintheBattleofBadr,theProphetgavehimastickofwoodandsaid,“Strikewithit!”Itbecameasharp,gleamingswordofgreatlengthandstrength.Hefoughtwithitandkeptit.HewenttoallhisbattleswithituntilhewasmartyredfightingthepeopleoftheRidda.12Theswordwascalledal-‘Awn(help).13‘Abdullah ibn Jahsh lost his sword in theBattle ofUhudand theProphet handedhimapalm stickwhichturnedintoasword.14ThereisthebarakahepossessedinmakingdrysheephaveabundantmilkasshowninthestoryofthesheepofUmmMa‘bad,thegoatofMu‘awiyaibnThawr,Anas’sheep,Halima’ssheep,thesheepof‘AbdullahibnMas‘udwhichhadneverbeenmated,andthesheepofal-Miqdad.HeprovisionedhisCompanionswithaskinofwaterwhichhetiedupandmadeasupplicationover.Whentheprayer-timecame,theyalightedanduntiedit.Therewassweetmilkinitwithcreamonthetop.16Hewipedtheheadof‘UmayribnSa‘dandblessedhim.Whenhediedattheageofeighty,hishairhadnotgonewhite.Thisisrelatedaboutseveralpeople,includingas-Sa’ibibnYazidandMadluk.‘Utba ibnFarqadhada scentwhichoverpoweredhiswomen’sperfumesbecause theMessengerofAllahhadwipedhishandonhisbellyandback.Hewipedthebloodfromthefaceof‘A’idhibn‘AmrwhenhewaswoundedintheBattleofHunaynandmadesupplicationforhim,and‘A’idhhadablazelikethatofahorse.HewipedtheheadofQaysibnZaydal-Judhamiandmadesupplicationforhim.QaysdiedattheageofahundredandallhishairwaswhiteexceptfortheplacethattheMessengerofAllahhadtouchedwhichwasblack.Hewascalledal-Agharr (theonewithablaze).This is also toldabout ‘Amr ibnTha‘labaal-Juhani.Hewipedthefaceofsomeoneelseandalightremainedinhisface.HestrokedthefaceofQatadaibnMilhanandhisfacehadashineinitsothatlookingintohisfacewaslikelookingintoamirror.He placed his hand on the head ofHanzala ibnHidhaym and blessed him.Amanwas brought toHanzalawhosefacewasswollenandasheepwhoseudderswereswollen.TheywereplacedonthespotthattheProphet’shandhadtouchedandtheswellingvanished.16HesplashedthefaceofZaynabbintSalamawithwaterandafterwardsshepossessedabeautyinherfacepreviouslyunknownamongthewomen.17

He wiped the head of a child who had a defect. He was healed and his hair remained straight.Something similar is related about al-Muhallab ibn Qubala and there are other similar traditionsaboutchildren,thesickandtheinsane.AmanwithascrotalherniacametotheProphetwhocommandedthatitbesprinkledwithwaterfromaspringinwhichhehadspat.Thatwasdoneandthemanwashealed.Tawussaid thatwhenever theProphetwasbroughtsomeonetouchedwith insanity,hewouldstroketheirchestsandthemadnesswouldleavethem.Hespatinabucketfromawellandthenpoureditintothewellandthesmellofmuskissuedfromit.DuringtheBattleofHunayn,hetookahandfulofdustandthrewitintothefacesoftheunbelievers,saying,“Maytheirfacesbeugly!”Theyturnedawaywipingthefilthfromtheireyes.18AbuHurayracomplainedtotheProphetaboutbeingforgetful.TheProphettoldhimtospreadouthisgarmentandhescoopedhishandsintoit.Thenhetoldhimtodrawitup.Hedidsoanddidnotforgetanythingafterthat.Muchisrelatedontheselines.19HestruckthebreastofJariribn‘Abdullahandmadesupplicationforhim.HehadnotbeenfirmonahorseandthenhebecamethebestandfirmestofArabhorsemen.20Hewipedtheheadof‘Abdu’r-RahmanibnZaydibnal-Khattabwhenhewasasmall,ugly,shortchildandprayedforblessingforhim.Afterthatheattainednearaverageheight.---1.Muslimandal-Bukhari.2.Al-Bayhaqi.3.IbnSa‘d.4.Al-Bayhaqi.5.Adiseasecharacterisedbyitchingandthedroppingoffofpartsofthebody.6.Al-Bayhaqi.7.AbuNu‘aym.8.IbnMajahandal-Bayhaqi.9.At-Tabarani.10.Muslim.11.IbnHanbal.12.Ridda,theapostasyofbedouintribesafterthedeathoftheProphet.13.Al-Bayhaqi.14.Ibid.15.IbnSa‘d.16.Al-Bayhaqi.17.Ibn‘Abdal-Barr.18.IbnHanbal.

19.Al-Bukhari.20.Muslimandal-Bukhari.---

SECTION24

TheProphet’sknowledgeoftheunseenandfutureevents

Thehadithsonthissubjectarelikeavastoceanwhosedepthscannotbeplumbedandwhichdoesnotcease to overflow. This is one aspect of his miracles which is definitely known. We have manyhadithswhichhave reachedusbymultiplepathsof transmission regardinghis familiaritywith theUnseen.Hudhayfa said, “TheMessenger of Allah, may Allah bless him and grant him peace, gave us anaddressinwhichhedidnotleaveoutanythingthatwouldhappenuntiltheLastHourcame.Whoeverremembereditremembereditandwhoeverforgotitforgotit.Manycompanionsofminehaveknownit.Whenanyofitcametopass,Iwouldrecogniseitandrememberitasamanremembersthefaceofamanwhohasgoneawayandwhichherecogniseswhenheseeshimagain.”ThenHudhayfasaid,“Idonotknowwhethermycompanionsmayhaveforgottenorpretendedtoforget,buttheMessengerofAllahdidnotleaveouttheinstigatorofasingledisasterthatwasgoingtohappenuntiltheendoftheworld.Thereweremore than threehundredof them.Henamedthemforus,eachwithhisownname,thenameofhisfatherandhistribe.”1AbuDharr said, “When theMessengerofAllah,mayAllahblesshimandgranthimpeace, leftustherewasnotabirdthatfliesintheskybutthathehadgivenussomeknowledgeaboutit.”2Thecompilersof theSahihand the Imamshave relatedwhathe taughthisCompanionsand familyaboutregardinghispromisestothemofvictoryoverhisenemies,theconquestofMakka,Jerusalem,theYemen,SyriaandIraq,andtheestablishmentofsecuritysothatawomancouldgofromHirainIraqtoMakkafearingnonebutAllah.He said that Madina would be raided and Khaybar would be conquered by ‘Ali the next day. Heforetold thosepartsof theworld thatAllahwasgoing toopenup tohis communityandwhat theywouldbegivenofitsflowersandfruits-suchasthetreasuresofChosroesandCaesar.Hetoldaboutwhatwouldhappenamong themwith regard to sedition,disputes and sectarianism, actingas thosebeforethemhaddone,theirsplittingintoseventy-threesects,onlyoneofwhichwouldbesaved,thattheywouldspreadoutintheearth,thatpeoplewouldcomewhowouldwearonefinegarmentinthemorningandanother in theevening,anddishafterdishwouldbeplacedbefore them.TheywouldembellishtheirhousesastheKa‘baisembellished.Thenhesaidattheendofthehadith,“Todayyouarebetterthanyouwillbeonthatday.”3HesaidthattheywouldstrutaboutontheearthandthatthegirlsofPersiaandByzantiumwouldservethem.Allahwouldwithdraw their strength from themand theeviloneswouldovercome thegood.TheywouldfighttheTurksandtheKhazarsandByzantium.ChosroesandPersiawouldbeobliteratedsothattherewouldbenoChosroesorPersiaafterwards.CaesarwouldpassawayandtherewouldbenoCaesarafterhim.HementionedthatByzantiumwouldcontinuegenerationaftergenerationuntilthe end of time. The noblest and best people would be taken away. When the time grew near,

knowledgewouldbe taken away, and sedition andbloodshedwould appear.He said, “Alas for theArabsforanevilthatdrawsnear!”4The earth was rolled up for him so that he could see its eastern and western extremities and thedominionofhis communitywas to reachwhatwas rolledup forhim.That iswhy it has extendedfrom the east to the west, from the Indies in the east to the sea of Tangier, beyond which is nocivilization.Thatwasnotgiventoanyofthenations.Islamdidnotextendtothenorthandsouthinthesameway.Hesaid,“Thepeopleofthewest(al-gharb)willknowthetruthuntiltheHourcomes.”5Ibnal-MadinibelievedthatthisreferstotheArabsbecausetheyaredistinguishedbydrinkingfromacertainkindofleatherbucket(al-gharb).AnotherbelievedthatitreferstothepeopleoftheMaghrib.InahadithfromAbuUmama,theProphet,mayAllahblesshimandgranthimpeace,said,“Agroupofmy communitywill remain constant to the truth, conquering their enemyuntil the commandofAllahcomestothemwhiletheyarestillinthatcondition.”Hewasasked,“MessengerofAllah,wherearethey?”Hereplied,“InJerusalem.”HeforetoldthekingdomoftheUmayyadsandtheruleofMu‘awiyaandcounselledhimandsaidthattheUmayyadswouldmakethekingdomofAllahadynasty.Hesaidthatthedescendantsofal-‘Abbaswouldemergewithblackbannersandwouldruleafarlargerareathantheynowruled.Hesaid that theMahdiwouldappearand toldaboutwhat theAhlal-Bayt, thePeopleofhisHouse,wouldexperienceandabouttheirslaughterandexile.Heforetoldthemurderof‘Aliandsaidthatthemostwretchedofpeoplewouldbehiskillerandthat‘Aliwouldbe theapportionerof theFire -his friendswouldenter theGardenandhisenemies theFire.AmongthosewhowouldopposehimwouldbetheKharijites6andtheNasibiyya7andagroupwhoclaimedtofollowhimamongtheRafidites8wouldrejecthim.TheMessengerofAllahsaid,“‘UthmanwillbekilledwhilerecitingtheQur ’an.PerhapsAllahwillhavehimwearingashirt.TheywillwanttoremoveitandhisbloodwillfallonthewordsofAllah,‘Allahwillbeenoughforyouagainstthem.’(2:137)”9He said that seditionwouldnot appear as long as ‘Umarwas alive, az-Zubayrwould fight against‘Ali,thedogsofHaw’abwouldbarkatoneofhiswivesandmanywouldbekilledaroundherandshewouldbarelyescape.Theybarkedat‘A’ishawhenshewenttoBasra.Hesaidthat‘AmmarwouldbekilledbyanunjustgroupandthecompanionsofMu‘awiyakilledhim.Hesaidto‘Abdullahibnaz-Zubayr,“Woetothepeoplefromyouandwoetoyoufromthepeople!”TheProphetsaidaboutQuzman,10“HewillbetestedtogetherwiththeMuslimsalthoughheisoneofthepeopleoftheFire,”andQuzmanlatercommittedsuicide.HesaidaboutagroupwhichincludedAbuHurayra,SamuraibnJundubandHudhayfa,“Thelastofyouwill die in a fire.”Theykept askingabout eachother, andSamurawas the lastof them todiewhenhewasoldandsenile.Hetriedtowarmhimselfoverafireandburnedhimselfinit.He said aboutHanzala al-Ghasil (theWashed), “Ask hiswife about him. I saw the angelswashinghim.”Theyaskedherandshesaid,“Heleftinjanabaanddiedbeforehecoulddoghusl.”AbuSa‘idsaid,“Wefoundhisheaddrippingwithwater.”11He said, “The caliphate is with Quraysh. This business will remainwith Quraysh as long as they

establishthedeen.”12Hesaid,“TherewillbealiarandadestroyerfromThaqif.”13Itwasthoughtthatthisreferredtoal-HajjajibnYusufandal-Mukhtaribn‘Ubayd.HesaidthatMusaylimawouldbedestroyedbyAllahandthatFatimawouldbethefirstofhisfamilytofollowhimtothegrave.HewarnedabouttheRiddaandsaidthatthecaliphateafterhimwouldlastforthirtyyearsandthatitwouldthenbecomeakingdom.Thishappenedintheperiodofal-Hasanibn‘Ali.He said, “This business began as prophethood and mercy, then mercy and a caliphate, then avoraciouskingdomandthenarroganceandtyrannyandcorruptionwillenterthecommunity.”14He told of the existence ofUways al-Qarni15 and that therewould be rulerswhowould delay theprayerbeyonditstime.Inonehadith,hesaysthat therewouldbethirtydeceivingliars inhiscommunityandfourof themwouldbewomen.Anotherhadithsaysthirtydeceivingliars,oneofwhomwouldbetheDajjal.TheywouldalldenyAllahandHisMessenger.Hesaid,“Thetimeisnearwhentherewillbealotofnon-Arabsamongyouwhowillconsumeyourproperty and strike your necks. TheLastHourwill not come until aman fromQahtan drives thepeoplewithhisstaff.”16Healso said, “Thebestofyouaremygeneration, then thoseafter themand then thoseafter them.After that, people will come who give testimony without being asked to do so, who will betreacherousandarenottrustworthy,whopromiseanddonotfulfill.Therewillbecorpulenceamongthem.”Hesaid,“Atimeisonlyfollowedbyoneworsethanit.”17TheMessengerofAllahalsosaid,“MycommunitywillbedestroyedatthehandsofyoungmenfromQuraysh.”18InoneversionfromAbuHurayratheProphetisreportedassaying,“IfIhadwantedto,Icouldhavenamedthemforyou-theBanuso-and-soandtheBanuso-and-so.”He toldabout theappearanceof theQadariyya 19and theRafidites,20and said that the lastof thiscommunitywouldcursethefirstofit.HesaidthattheAnsarwoulddiminishuntiltheybecamelikethesalt in food.Theirpositionwouldcontinue todissipateuntilnotagroupof themremained.Hesaidtheywouldmeetwithdespotismafterhim.HetoldabouttheKharijites,describingthemdowntothemalformedoneamongthem,andsaidthattheirmarkwouldbeshavedheads.Hesaidthatshepherdswouldbecometheleadersofthepeopleandthenakedbarefootoneswouldvieinbuildinghighbuildings.Motherswouldgivebirthtotheirmistresses.HesaidthatQurayshandtheirconfederateswouldnotconquerhim,butthathewouldconquerthem.Heforetold“theDeath”21whichwouldcomeaftertheconquestofJerusalemanddescribedwhatthehousesofBasrawouldbelike.TheProphetalsosaidthattheywouldraidinthesealikekingsonthrones.HesaidthatifthedeenhadbeenhunginthePleaides,menfromPersiawouldhaveobtainedit.AwindblewupduringoneofhisraidsandtheProphetstated,“Itblowsforthedeathofahypocrite.”

WhentheyreturnedtoMadina,theydiscovereditwastrue.22Hetoldsomepeoplesittingwithhim,“ThetoothofoneofyouintheFirewillbegreaterinsizethanthemountainofUhud.”AbuHurayrasaid,“Thepeopleeventuallywerealldeadexceptformeandoneotherman.ThenhewaskilledasanhereticduringtheRiddaintheBattleofYamama.”23He told about themanwho stole somepearls froma Jewand the jewelswere found in thatman’ssaddle-bag,andaboutthemanwhostoleacloakanditwasfoundwherehesaiditwouldbe.Hetoldabouthisshe-camelwhenshehadstrayedandhowshewastiedtoatreewithherhalter.HetoldabouttheletterofHatibtothepeopleofMakka.HetoldaboutthecasewhereSafwanibnUmayyapersuaded‘UmayribnWahbtogototheProphetandkillhim.When‘UmayrarrivedwheretheProphetwas, intendingtokillhim,theMessengerofAllahtoldhimabouthisbusinessandsecret,and‘UmayrbecameMuslim.Heinformedthemaboutthemoneywhichhisuncle,al-‘Abbas,hadleftconcealedwithUmmal-Fadl.Al-‘Abbassaid,“NooneexceptsheandIknewwhereitwas.”SohebecameMuslim.HeinformedthemthathewouldkillUbayyibnKhalafandthat‘UtbaibnAbiLahabwouldbeeatenbyoneofAllah’sbeastsofprey.HeknewaboutthedeathsofthepeopleofBadrandithappenedashehadsaiditwould.Hesaidaboutal-Hasan,“ThissonofmineisamasterandAllahwillmakepeacebetweentwogroupsthroughhim.”24HesaidtoSa‘d,“Perhapsyouwillsurviveuntilsomepeopleprofitbyyouandothersseektoharmyou.”25Hetoldaboutthekillingof thepeopleofMu‘taontheverydaytheywereslain,eventhoughtherewasmorethanamonth’sdistancebetweenheandthem.TheNegusdiedandhetoldthemaboutittheverydayhediedalthoughhewasinhisownland.26He informed Fayruz27 of the death of Chosroes on the very day that a messenger came to himbearingthenewsofhisdeath.WhenFayruzverifiedthestory,hebecameMuslim.OnetimewhentheProphetfoundAbuDharrsleepinginthemosqueinMadinahetoldhimhowhewouldbeexiled.TheProphetsaidtohim,“Howwillitbewithyouwhenyouaredrivenfromit?”Hesaid,“IwilldwellintheMasjidal-Haram.”Heasked,“Andwhenyouaredrivenfromthere?”TheProphettoldhimofhislifealoneandhisdeathalone.28Hesaidthatthefirstofhiswivestojoinhimwouldbetheonewiththelongesthand.ItwasZaynabbintJahshbecauseofthelengthofherhandingivingsadaqa.Heforetoldthekillingofal-HusaynatTaff.29Hetooksomedirtfromhishandandsaid,“Hisgraveisinit.”HesaidaboutZaydibnSuhan,“OneofhislimbswillprecedehimtotheGarden.”Hishandwascutoffinjihad.HesaidaboutthosewhowerewithhimonMountHira,“Befirm.Onyouisaprophet,atruemanandamartyr.”‘Ali,‘Umar,‘Uthman,Talhaandaz-ZubayrwerekilledandSa‘dwasattacked.Hesaid toSuraqa,“Howwill itbewithyouwhenyouwear the trousersofChosroes?”Whentheywerebroughtto‘Umar,Suraqaputthemonandsaid,“PraisebetoAllahwhostrippedChosroesofthemandputthemonSuraqa!”30

TheProphetsaid,“AcitywillbebuiltbetweentheTigrisandDujaylandQutrubullandas-Sara.Thetreasures of the earth will be brought to it which the earth will swallow up,” clearly indicatingBaghdad.31He said, “Therewill be aman called al-Walid32 in this community and hewill beworse for thiscommunitythanPharaohwasforhiscommunity.”33Healsosaid,“Thehourwillnotcomeuntiltwopartiesfighteachotherwiththesameclaim.”34TheMessenger ofAllah said to ‘Umar about Suhayl ibn ‘Amr, “Perhaps hewill be in a positionwherehewilldelightyou,‘Umar.”25Thathappened.HestoodupinMakkainasimilarwaytoAbuBakronthedaywhentheyheardabouttheProphet’sdeath.Headdressedthemwithasimilarspeechandstrengthenedtheirinsight.WhenhesentKhalidtoUkaydir,hesaid,“Youwillfindhimhuntingforwildcows,”andhedid.Allthesematterstookplaceduringhislifetime,andafterhisdeath,justashehadsaidtheywould.Healso informedhisCompanions about their secrets and inward thoughts.He told themabout thesecretsofthehypocritesandtheirrejectionandwhattheysaidabouthimandthebelievers,sothatoneof thehypocriteswouldsay tohis friend,“Bequiet!ByAllah, ifhedoesnothavesomeone to tellhim,theverystonesoftheplainwouldinformhim.”HedescribedthemagicwhichLabidibnal-‘Asimusedagainsthimandhowitwasinthecomb,thecombingsandthespatheofthemalepalmandthathehadthrownthemintothewellofDharwan.Itwasfoundtobejustashehaddescribedit.TheProphet informedQuraysh that the termiteswouldeatwhatwas in thepaperwhich they issuedagainst theBanuHashimbywhich they cut off relationswith them.He said that everymention ofAllahwouldremain.Itwasfoundtobeashehadsaid.HedescribedJerusalemtotheunbelieverswhentheydidnotbelievewhathehadsaidasisrelatedinthehadithoftheNightJourney,describingittothemassomeonewhoreallyknowsit.Hetoldthemabouttheircaravanwhichhehadpassedonhiswayandtoldthemwhenitwouldarrive.Allof these thingshappenedashehadsaid, includingall thathe told themregardingeventswhichwould takeplaceand thingswhosebeginningshadnotyet evenappeared, suchashiswords, “Theflourishing of Jerusalem will prove the ruin of Yathrib. The ruin of Yathrib will result in theemergence of fierce fighting. The emergence of fierce fighting will encompass the conquest ofConstantinople.”HementionedthepreconditionsoftheHour,thesignsofitsarrival,theRisingandtheGathering,andtoldaboutwhatwouldhappento thegoodandthosewhodeviated, theGardenandtheFireandtheeventsoftheRising.A whole volume could be devoted to this subject, but there is enough for you in what we haveindicated.MostofthehadithsareintheSahihvolumesandhavebeenmentionedbytheImams.---1.AbuDawud,al-BukhariandMuslim.2.IbnHanbalandat-Tabarani.3.At-Tirmidhi.

4.Muslimandal-Bukhari.5.Muslim.6.Kharijites:thosewhocameoutagainst‘AliandtheUmayyads.7.Thosewhoviolentlyhated‘Ali.8.ThosewhocursetheCompanionsanddeclarethepeopleoftheSunnatobeunbelievers.9.Al-BukhariandMuslim.10.Ahypocrite.11.IbnIshaq.12.IbnHanbalandat-Tirmidhi.13.Muslimandal-Bukhari.14.Al-Bazzar.15.AhermitofgreatspiritualitywhodidnotbecomeknowntotheMuslimsuntilafterthedeathoftheProphet.16.Al-Bazzarandat-Tabarani.17.Al-BukharifromAnas.18.Muslimandal-Bukhari.19.Qadariyya:asectwhosaidthatallthingsarenotbythedecreeofAllahbutthatmanisthecreatorofhisactionsandhasthepower(qudra)todothem-hencetheirname.20.Seeabovep.188.21.Aplaguewhichoccurred in the timeof‘Umar inwhichseventy thousandpeopleperished.Abu‘Ubaydaibnal-Jarrahdiedinit.22.Rifa‘aibnZayd.23.At-Tabarani.24.Muslimandal-Bukhari.25.Ibid.26.TheNeguswasthekingofAbyssinia.27.ThePersianminister.28.IbnHanbal.29.AnoldnameforKarbala’.30.Al-Bayhaqi.31.AbuNu‘aym.32.Thoughttobeal-Walidibn‘Abdu’l-Malikorhisnephew,al-WalidibnYazidinwhosetimecivilunrestbegan.33.AhmadibnHanbalandal-Bayhaqi.34.AsoccurredatSiffin.Muslimandal-Bukhari.35.Al-Bayhaqi.

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SECTION25

Allah’sprotectingtheProphetfrompeopleandhisbeingenoughforhimagainstthosewhoinjuredhim

Allahsays,“Allahwillprotectyoufrompeople.”(4:70)Hesays,“BesteadfastunderthejudgementofyourLord.YouareinOureyes.”(52:48)Hesays,“IsnotAllahenoughforHisslave?”(39:36)ItissaidthatthismeansHeisenoughforMuhammadagainsthisenemies,theidolaters.It issaidthatitmeanssomethingelse.Allahsays,“Weareenoughforyouagainstthemockers,”(15:95)and“Whenthose who reject were plotting against you to imprison you or kill you or expel you: they wereplottingandAllahwasplotting.”(8:30)‘A’isha said, “TheProphetwasguardeduntil thisayatwas revealed: “Allahwill protect you frompeople.”TheMessengerofAllah,mayAllahblesshimandgranthimpeace,puthisheadfromoutofthetentandtoldthem,‘Goaway,people.MyLordhasgivenmeprotection.’“1ItisrelatedthatoncewhentheProphet,mayAllahblesshimandgranthimpeace,alightedinaplace,hisCompanions chose a tree for himunderwhich he could rest from themiddayheat.Abedouincametohimanddrewhissword.Hesaid,“Whowillprotectyoufromme?”TheProphetsaid,“AllahtheMighty.”Thehandofthebedouintrembledandtheswordfellfromitandhestruckhisheadonthe tree so hard that his brainwas exposed, and theayatwas revealed.This story is related in theSahih.TheProphetforgavethemanwhosenamewasGhawrathibnal-Harithandhereturnedtohispeople,saying,“Ihavecometoyoufromthebestofpeople.”SomethingsimilarhappenedtohimatBadr.HewentapartfromhisCompanionstorelievehimselfandoneofthehypocritesfollowedhimandasimilarthingoccurred.ItisrelatedthatasimilarthingalsohappenedtohimduringtheraidofGhatafanatDhuAmarwithaman called Du‘thur ibn al-Harith. The man became Muslim and went to his people who hadencouragedhiminhisattempttokilltheProphet.Hewastheirmasterandthebravestofthem.Theysaid to him, “What has happened regarding what you said you would do when you had theopportunity to do it?”He replied, “I saw a tall whitemanwho pushedme in the chest, and I fellbackwards.MyswordfellandIwassureitwasanangel.ThereforeIbecameaMuslim.”Itissaidthatitwasaboutthisthatthisayatwasrevealed,“Oyouwhobelieve!RememberAllah’sblessingtoyouwhencertainpeoplewereonthevergeofraisingtheirhandsagainstyou.”(5:12)Accordingtoal-Khattabi,Ghawrathibnal-Harithal-MuharibiwantedtoassassinatetheProphet,afactofwhichonlyhewasaware.GhawrathwasstandingattheProphet’sheadwithhisswordunsheathedandtheProphetsaid,“OAllah,youareenoughformeagainsthimifthatisYourwill.”Ghawrathfellonhisfacebecauseofapainthatstruckhimbetweenhisshoulders.Hisswordfellfromhishand.ItissaidthattheMessengerofAllahhadfearedQuraysh.Whenthisayatwasrevealed,helaydownandsaid,“Whoeverwantstoharmme,willsufferadisappointment.”‘AbdibnHumaydmentionedthatthe“beareroffirewood”2putdownthorns(likeembers)inthepathoftheMessengerofAllah,butitwasasthoughhewerewalkingonsoftsand.3IbnIshaqmentionedthatwhenUmmJamilheardabouttherevelationofthesura,“PerishthehandsofAbuLahab,”(111:1)

andhowAllahhadcensuredherandherhusband,shewenttotheMessengerofAllahwhilehewassitting in themosquewithAbuBakr.Shehada stonepestle inherhand.When she stoppedbeforethem,shecouldonlyseeAbuBakr.AllahhadmadetheProphetinvisibletoher.Sheasked,“Whereisyour companion,AbuBakr? I haveheard that hehas satirisedme.ByAllah, if I had foundhim, Iwouldhavesmashedhismouthinwiththispestle!”Al-HakamibnAbi’l-‘Assaid,“WeconspiredtokilltheProphetwhenwecameacrosshim.Whenwesawhim,we suddenlyhearda terrible soundbehindus thatwe thoughtwouldnot leaveanyone inTihamaalive.Wefaintedanddidnotrecoveruntilafterhehadfinishedhisprayerandreturnedtohisfamily.Thenweagreedtotryanothernightandwaiteduntilwesawhim,butSafwaandMarwa4cameandstoodbetweenhimandus.”5‘Umarsaid,“AbuJahmibnHudhayfaandIagreedtokill theMessengerofAllah,mayAllahblesshimandgranthimpeace,onenight.Wecameuptohishomeandlistenedoutforhim.Hebegantorecite, ‘TheUndeniable!What is theUndeniable?Whatwillconvey toyouwhat theUndeniable is?Thamud and ‘Ad denied the Crushing Blow. Thamudwere destroyed by theDeafening Blast. ‘Adweredestroyedbyasavagehowlingwind.Allahsubjectedthemtoitforsevenwholenightsandeightwholedayswithout abreak.Youcould see thepeople flattened in theirhomes just like thehollowstumpsofuprootedpalms.Doyouseeanyremnantofthemleft?’(69:1-8)AbuJahmstruck‘Umar ’sarmandsaid,‘Saveyourself!’andtheyranawayinflight.Itwasoneofthethingsthatledto‘UmarbecomingMuslim.6ThereisthefamousexampleofwhentheQurayshmadetheProphetafraid,havingagreedtokillhim,and spent the night waiting for him. He came out of his house and stood in front of them,Allahhavingtakenawaytheirsight.Heputdustontheirheadsandleftthem.HewasprotectedfrombeingseenbytheminthecavebythesignsthatAllahpreparedforhimandbythespiderwhichspunawebforhimsothatwhentheysaid,“Let’slookinsidethecave,”UmayyaibnUbayysaid,“Hecan’tbeherewiththisspider ’swebinfrontofitwhichmusthavebeentheresincebeforeMuhammadwasborn.”OneoftheotherQurayshissaid,“Iftherehadbeenanyoneinit,thesedoveswouldnotbethereeither.”7ThereisthestoryofSuraqaibnMalikibnJu‘shumduringhishijra.8TheQurayshputarewardonthe Prophet andAbuBakr, and Suraqa heard about it. He followed them on his horse and almostcaughtthemup.TheProphetmadeasupplicationagainsthimandthefeetofhishorsesankintotheearthandhewasthrownoff.Suraqathrewhisdiviningarrowsandgotanunfavorablereadingwhichhe disliked.9He then rode on and drew near enough to be able to hear the Prophet reciting. TheProphetdidnotturnround,butAbuBakrdidandsaid,“Heiscominguptous.”TheProphetreplied,“Donotgrieve.Allahiswithus.”(9:40)Suraqa’shorseoncemoresankuptoitskneesintheearthandSuraqawas thrownoff again.He reined it in and thehorsegotupwith something like smokecomingfromitsfeet.Suraqacalledout,askingforasafe-conductandtheProphetgaveittohim.AbuFuhayrawroteonedown forhim ,or somepeople say that itwasAbuBakrhimself.SuraqagavethemthenewsofwhathadbeenhappeningandtheProphet toldhimnottoletanyonefollowthem.Suraqa thenwent off telling people, “You don’t need to look.He isn’t here.”10 It is also said thatSuraqasaidtotheProphet,“Isawyoumakesupplicationagainstme,somakesupplicationforme,”andhewassaved.InanothertraditionitsaysthataherdsmanrecognisedthemandwentrushingofftonotifyQuraysh.WhenhereachedMakka,hisheartwasstruckandhedidnotknowwhathewasdoingandforgotwhat

hadbroughthimuntilhehadreturnedhome.IbnIshaqandothershavementionedthatoncewhentheProphet,mayAllahblesshimandgranthimpeace,wasinprostrationAbuJahlgotholdofastoneandQurayshwereencouraginghimtothrowitathim.Itstucktohishandandhishandswenttohisneckandhebegantoretreat.ThenheaskedtheProphet to pray for himwhich he did andAbu Jahl’s handswere released.Abu Jahl hadmade anagreementwithQuraysh to throw the stone.Hehad sworn that if he sawhim,hewould smashhisbrainsout.Theyquestionedhimaboutwhathadhappenedandhesaid,“AstallionsuchasIhaveneverseenbeforeappearedbehindhim.Itlookedatmeasifitwouldeatme.”TheProphetsaid,“ThatwasJibril.Ifhehadcomenear,itwouldhaveseizedhim.”As-Samarqandimentioned thataman from theBanu’l-Mughiracame tokill theProphet,butAllahblindedhimsothathecouldnotseetheProphetalthoughhecouldhearwhathesaid.Hewentbacktohispeoplewhocouldnotseehimuntiltheycalledtohim.Theayatwhichismentionedasreferringtothesetwostoriesis:“Wehaveputironcollarsroundtheirnecksreachinguptothechin,sothattheirheads are forced back. We have placed a barrier in front of them and a barrier behind them,blindfoldingthemsothattheycannotsee.”(36:8-9)IbnIshaqmentionedastoryaboutwhentheProphet,mayAllahblesshimandgranthimpeace,wentouttotheBanuQurayzawithhiscompanionsandsatagainstthewallofoneoftheirfortresses.‘AmribnJihashsentoneofhispeopletothrowamillstonedownonhim.TheProphetgotupbeforetheycoulddoit,wentbacktoMadina,andtoldthemthestory.Itissaidthattheayats,“Oyouwhobelieve,remembertheblessingofAllahtoyou...”(5:12)wasrevealedinreferencetothisstory.As-SamarqandirelatedthattheProphetwentouttotheBanu’n-NadirtoseekhelpinpayingthebloodmoneyforthepeopleofKalbwhohadbeenkilledby‘AmribnUmayya.HuyayyibnAkhtabsaid,“Sitdown,Abu’l-Qasim,sowecanfeedyouandgiveyouwhatyouask.”TheProphetsatdownwithAbuBakrand‘Umar.Huyayywasinfactplottingtokillhim.JibriltoldtheProphetthat,sohegotupasifhewantedtogotothelavatoryandwentoutandkeptgoinguntilhereachedMadina.ThecommentatorsmentionanotherhadithfromAbuHurayra.AbuJahlhadpromisedQurayshthathewouldtreadonMuhammad’sneckifhesawhim.TheytoldhimwhentheProphetwasprayingandhe came.Whenhedrewnear him, he turned away in flight, retreating, protectinghimselfwithhishands.Hewasaskedaboutthatandsaid,“WhenIcamenearhim,Ilookeddownandsawaditchfulloffire.Ialmostfellintoit.Isawaterrifyingsightandtheflutteringofwingsfilledtheearth.”TheProphet,mayAllahblesshimandgranthimpeace,saidthatthatwastheangels.Hesaid,“Ifhehadcomenear,theywouldhavetornhimlimbfromlimb.”ThenthefollowingayatfromSuraal-‘Alaq(96:6)wasrevealed:“But,no.Indeedmanisexcessive.”11ItisrelatedthatShaybaibn‘Uthmanal-JuhanicameuptohimduringtheBattleofHunayn.Hamza12hadkilledhisfatheranduncle.Hecried,“TodaymyrevengewillbewreakedonMuhammad.”Inthemelée,hecameupbehind theProphet and raisedhis sword to strikehim.“When I camenear,”hesaid,“afieryflamerosebeforemeswifterthanlightning,soIturnedtoflee.TheProphetwasawareofmeandsummonedme.Heplacedhishandonmybreast.Hehadbeenthemosthatedofpeopletomeandwhenheliftedhishand,hewasthemostbelovedofpeopletome.Hesaidtome,‘Drawnearandfight!’ Iwentaheadofhimtodefendhimwithmysword.If Ihadmetmyfather, IwouldhavefallenonmyownfatherratherthantheProphet.”13Fadala ibn‘Amrsaid,“Iwanted tokill theProphet in theyearof theConquestwhenhewasgoingaroundtheKa‘ba.WhenIcamenearhim,heasked,‘IsitFadala?’Ireplied,‘Yes.’Heasked,‘What

wereyoutellingyourself?’Isaid,‘Nothing.’Helaughedandaskedforforgivenessforme,placedhishandonmybreastandstilledmyheart.ByAllah,assoonasheliftedit,Allahhadnotcreatedanyonemorebelovedtomethanhim.”14Thereis thefamoustraditionof‘Amiribnat-TufaylandArbadibnQayswhentheycameupontheProphet,mayAllahblesshimandgranthimpeace.‘Amirsaidtotheother,“IwilldistractMuhammadforyouso thatyoucanstrikehim.”ButArbadcouldnot seeanything.WhenArbadspoke later to‘Amiraboutthat,hesaid,“ByAllah,wheneverIintendedtostrikehim,Ifoundyoubetweenhimandme,sohowcouldIstrikeyou?”15PartofAllah’sprotectionofhimisthatmanyoftheJewsandsoothsayerswarnedQurayshabouthimand told them about his power over them and urged them to kill him.Allah protected him soHiscommandcouldbeeffected.Hewas,ashehimselfsaid,helpedby terrorentering theheartsofhisenemiesuptoamonth’sjourneyawayfromhim.--1.At-Tirmidhi.2.UmmJamil,thewifeofAbuLahab,mentionedintheQur ’an,Sura111.3.IbnJarirrelatedthisinamursalforminhisTafsir.4.TwosmallhillsinMakkathatpilgrimsgobetweenasoneoftheritesofhajjand‘umra.5.AbuNu‘aymandat-Tabarani.6.AsimilarhadithisrecordedbyIbnHanbal.7.IbnIshaqandal-Bayhaqi.8. The Prophet’s emigration with Abu Bakr from Makka to Madina. The incident of the cavementionedabovealsotookplaceonthisjourney.9.Arrowswithoutfeathers.Onsomeofthemiswritten,“Iwilldoit”andonothers,“Iwillnotdoit.”Theseareplacedinabagandoneofthemispulledouttogiveananswer.10.Al-BukhariandMuslim.11.Muslimandan-Nasa’i.12.ThefavouriteuncleoftheProphetandagreatMuslimwarrior.13.AbuNu‘aym.14.IbnIshaq.15.IbnIshaqandal-Bayhaqi.----

SECTION26

Hisknowledgeandscience

HisradiantmiraclesincludethetypesofknowledgeandsciencewhichAllahconcentratedinhim,thefamiliarity he was given with all the affairs of this world and this deen, his knowledge of the

commandsoftheShari‘a, the lawsofhisdeen,politicsand thebest interestsofhiscommunity.Hehadknowledgeofwhatexisted inearliercommunities, thestoriesof theProphetsandMessengers,tyrants,andearliergenerationsfromAdamuntilhis timeandtheir lawsandbooks.Heknewabouttheir lives, events andbattles, the descriptionof their notablemen and their different opinions.Heknewaboutthelengthoftheirlivesandthewisemaximsoftheirsages.Hecouldarguewitheverygroup of the unbelievers and answer every sect of the People of theBook according towhatwascontained in their own books. He informed them of the secrets of their Books and their hiddensciencesandtoldthemwhattheyhadconcealedofthemoralteredinthem.HeknewthedialectsoftheArabsandtheoddwordsofvarioustribes.HegraspedthevariousstylesofeloquencethatexistinpureArabic.Heknewtheirbattleaccounts,similes,wisdomsandwhattheirpoemsmeant.Hepossessedalltheirwords,knowinghowtomakeupclearparablesandmaximstofacilitatetheunderstandingofprofoundmattersandclarifywhatwasobscure.HemadetherulesoftheShari‘aeasy:theyareneitherlaxnorcontradictory.His Shari‘a contains good character, praiseworthy behaviour-models (adab) and every kind ofdesirable excellent trait. Not even an atheist of sound intellect can object to anything in it exceptperhapsoutofsheerfrustration.AllthosewhoopposedandrejectedhimintheTimeofIgnorance,andthenheardwhatitwasthattheProphetcalledthemto,wouldsaythatitwascorrectandexcellentwithouttryingtodisprovehim.Thentherearethegoodthingshemadelawfulforthemandthefoulthingsheforbadethem.Bythis,heprotectedtheirlives,honourandpropertyfromimmediatedetrimentandmadethemfearfuloftheFiretocome.Theknowledgehepossessedcanonlybeknown,andeven thenonly inpart,by someonewhohasdedicated himself to study and uninterrupted preoccupationwith books. It requires a great deal ofresearchtoencompassevensomeofhisareasofscienceandknowledge-suchasmedicine,dreaminterpretation, the shares of inheritance, arithmetic, lineage and other scienceswhose practitionersderive their knowledge from what the Prophet said, taking him as a model and basis for theirknowledge.The Prophet said, “Dreams should only be interpreted by people who really know the science ofinterpretationandtheyflutteraboveaman’shead(untiltheyareinterpreted).”1TheProphetalsosaid,“Therearethreetypesofdreams:thetruedream,thedreaminwhichamantalkstohimself,andthedreamwhichcausesgrieffromShaytan.”2Hesaid,“Whentheendoftimeisnear,eventhedreamsofabelieverwillnearlylie.”3Hesaid,“Therootofeveryillnessisindigestion.”4Therearehiswords relatedbyAbuHurayra that,“The intestinesare thedrainof thebodyand theveinsreachit.”5He spoke aboutmedicines to be used in the ear and the side of themouth and about cupping andlaxatives.Thebesttimeforcuppingisontheseventeenth,nineteenthandtwenty-firstofthemonth.Hementionedthataloes-woodcontainssevencures,oneofwhichisforpleurisy.Hesaid,“ThesonofAdamhasnotfilledanycontainerworsethanhisbelly.Ifithastobe,thenathirdofitisforfood,athirdfordrinkandathirdforthebreath.”6When he was asked whether Sabi’ was a man, woman or a land, he said, “He was a father who

fatheredten-sixinYemenandfourinSyria.”7He gave similar answers about the lineage ofQada‘a and other thingswhich arose frompeople’spreoccupationwithgenealogy.Hesaid,“HimyaristheheadoftheArabsandtheirtooth.Madh-hijistheirheadandthroat.Azdisthebaseoftheirneckandskull.Hamdhanistheirwithersandtop.”8Hesaid,“TimerevolvesinacirclewhichwasitsformonthedaythatAllahcreatedtheheavensandtheearth.”9HesaidabouttheBasin(al-Hawd),“Itscornersformasquare.”10Hesaidinthehadithondhikr,“Thegooddeedhastenlikeit.SoonehundredandfiftyonthetongueisfifteenhundredintheBalance.”11Whenhewasinacertainplace,hesaid,“Thisisthebestplaceforahamam(publicbath).”Hesaid,“Everywherebetweentheeastandthewestisaqibla.”12Hetold‘UyaynaibnHisnoral-Aqra’ibnHabis,“Ihaveabettereyeforhorsesthanyou.”Hetoldhisscribe,“Putyourpenbehindyourear.Itiseasiertorememberwhereitis.”Thisisinspiteof that fact that the Prophet could not write himself. However, he was given the knowledge ofeverythingsothattherearetraditionswhichreportabouthisknowledgeofhowlettersareproperlywrittensuchaswhenhesaid,“DonotextendthelettersinintheBasmala.”Once Mu‘awiya was writing in the presence of the Prophet who said to him, “Put cotton in theinkwell,cutthequillobliquely,maketheba’straight,makethesindistinctanddonotdeformthemim.Write‘Allah’well,extendtheRahmanandmakeRahimgood.”Eveniftheriwayadoesnotconfirmthathewrote,itisnotimprobablethathewasprovidedwithsuchknowledge,evenwithoutbeingabletoreadorwrite.HisknowledgeofthedialectsoftheArabsandrecalloftheirpoemsisverywell-knownindeed,andwehavealreadymentionedit.Itisthesamewithhisknowledgeofmanyotherlanguages.HeusedwordsinEthiopianandPersian.Evensomeonewhohasstudiedalotanddevotedhimselfconstantlytobooksthroughouthislifecanaccomplishonlysomeofthis.AsAllahhassaid,theProphetwas“illiterate”,neitherabletoreadnorwrite.Hehadnofamiliaritywiththecompanyofliteratepeople.Hedidnotgrowupamongpeoplewhohadknowledgenordidhe read about anyof these subjects. Itwasnotknown that hehad anyparticularflairforsuchthings.Allahsays,“YouneverrecitedanyBookbeforeitnordidyouwriteonedownwithyourrighthand.”(29:48-49)The most widespread sciences among the Arabs were genealogy, reports of ancient poetry andrhetoric. They became proficient by devoting themselves to their science, researching it anddiscussingit.ThisscienceisbutasingledropintheseaoftheProphet’sknowledge.Thereisnowayforanatheisttorejectanyofwhatwehavementionednorfortherejectertofindadevicetorepudiatewhatwehavesaidbeyondsaying,“Themythsoftheancients,”(25:5)or“amortaltaughthim.”(16:103)AllahrefutedthemwhenHesaid,“ThetongueofhimtheyalludetoisaforeignonewhereasthisisinaclearandlucidArabictongue.”(16:103)ThenthereiswhatthenotablessaidwhentheyascribedhisinstructioneithertoSalmanortheGreekslave.

TheProphetmetSalmanafterthehijrawhenmuchoftheQur ’anhadalreadybeenrevealedandmanyayats had alreadyappeared.TheGreekbecameMuslimandused to studyunder theProphet.Theydisagreeabouthisname.ItissaidthattheProphetusedtositwithhimatMarwa.Bothofthesemenspoke a foreign languagewhile theQuraysh spoke clearArabic,were fierce disputants and fluentspeakers. Yet even they were incapable of refuting what the Prophet brought them or producinganythinglikeit.Indeed the Arabs were incapable of fully grasping the quality and the form of the Qur ’an’scomposition, so how could it have been produced by a non-Arabwith ungrammatical language –Salman,Bul‘amtheGreek,orYa‘ish,JabrorYassarorwhateverthisnon-Arab’snamewas.Helivedamongthemandtheyspokewithhimthroughouttheirlives.NothinglikewhatMuhammadbroughtwaseverattributedtoanyofthem.Inspiteoftheirnumber,thediligenceoftheirpursuitofitandtheintensityof their envy, theProphet’s enemieswereprevented fromsittingdown toaccomplish thiswiththisnon-ArabandacquiringfromhimwhatcouldbeusedtorefutetheQur ’anorlearningthingswhichcouldbeusedtoargueagainsttheMuslims,althoughthiswastriedbyan-Nadribnal-Harithwhotoldsuperstitioustalesculledfromreportsinbookshehadread.TheProphet,mayAllahblesshimandgranthimpeace,neverlefthispeopleandhescarcelyvisitedthelandsofthePeopleoftheBook.HisenemiessaidthathehadsoughtthehelpofthePeopleoftheBook,buthehadremainedwiththeArabsthroughouthisyouth,herdingsheepaswasthecustomoftheProphets.HeonlyleftArabterritoryononeortwojourneysandeventhenhedidnotstaylongenoughtolearnevenalittleoftheirlanguages.Duringthecourseofhisjourneys,hewasalwaysinthecompanyofhispeople,companionsandtribe,andwasneverawayfromthem.NordidthisstateofaffairschangeduringthetimehewasinMakkanordidheevervisitarabbi,priest,astronomerorsoothsayer. Even if all this had happened, the miraculous contents of the Qur ’an itself, which hebrought,wouldcutoffanypretext,invalidateanyargumentandmakeeverythingclear.---1.IbnMajahfromAnas.2.Al-BukhariandMuslim.3.Al-BukhariandMuslim.4.Ad-Daraqutni.5.At-Tabarani.6.IbnHanbal,at-TirmidhiandIbnMajah.7.At-TirmidhiandIbnHanbal.8.Al-Bazzar.9.Muslimandal-Bukhari.10.Ibid.11.AbuDawudandIbnMajah.12.Inotherwordsanywherecanbeaplaceofprayer.---

SECTION27

ReportsoftheProphet’sdealingswiththeangelsandjinn

TherearemanyreportsabouttheProphet’sdealingswiththeangelsandjinnwhichisoneofhisgifts,miraclesandradiantsigns.AllahAlmightyhelpedhimbymeansoftheangelsandjinnwhoobeyedhim.ManyofhisCompanionssawthem.Allahsays,“Ifyousupportoneanotheragainsthim.AllahisHisProtectorandJibril.”(66:4)Hesays,“WhenyourLordrevealedtotheangels,‘Iamwithyou,soconfirmthosewhobelieve,’“(8:12)and“When you called on your Lord for help and He responded to you: ‘I will reinforce you with athousand angels riding in your rear.’“ (8:9-10)Allah also says, “AndWediverted a groupof jinntowardsyoutolistentotheQur ’an.”(46:29)Aboutthewords,“HesawoneofthegreatestsignsofhisLord.”(53:18)‘AbdullahibnMas‘udsaid,“HesawJibrilinhistrueformandithassixhundredwings.”Thereisthefamoustraditionabouthisconversationwith Jibril, Israfil andother angels andhowhewitnessed their great number and theimmensityofsomeoftheirformsontheNightJourney.AmonghisCompanions,therewerethosewhosawtheminhispresenceatdifferenttimesandplaces.HisCompanions saw Jibril in the formof amanwho askedquestions about IslamandBelief. Ibn‘Abbas,UsamaibnZaydandotherssawJibrilintheformofDihya.1Sa‘dsawJibrilonhisrightandMika’ilonhisleftastwomenwearingwhitegarments.Oneofthemsawtheunbelievers’headsflyingoffbutcouldnotseethosewhostruckthem.Onthatday,AbuSufyanibnal-Harithsawwhitemenonpiebaldhorsessuspendedbetweentheheavenandtheearth.Theangelsusedtoshakehandswith‘ImranibnHusayn.TheProphetshowedJibriltoHamzaintheKa‘baandhe fainted. ‘Abdullah ibnMas‘udsaw the jinn on theNightof the Jinn2andheard themspeak.TheyresembledthemenofZutt.3IbnSa‘dmentionedthatwhenMus‘abwaskilledintheBattleofUhud,anangelinhisformtookupthebanner.TheProphettoldhim,“Advance,Mus‘ab!”Theangeltoldhim,“IamnotMus‘ab,”andherealiseditwasanangel.Morethanonesourcehasmentionedthat‘Umaribnal-Khattabsaid,“WhileweweresittingwiththeProphet,anoldmanwithastaffinhishandcameandgreetedtheProphet.Hereturnedthegreetingandsaid, ‘Youhave thevoiceof the jinn.Whoareyou?’He replied, ‘I amHama ibnal-Haym ibnLaqisibnIblis.’“HementionedthathehadmetNuhandthoseafterhim.TheProphettaughthimsomesurasoftheQur ’an.Al-WaqidimentionedthatwhenKhaliddestroyedal-‘Uzza,hekilledablackwomanwhocameouttohimnakedwithherhairflying,cuttingherdownwithhissword.TheProphetwasinformedofthatandsaid,“Thatwasal-‘Uzza.”The Prophet said, “Yesterday Shaytan rushed up suddenly to interrupt my prayer. Allah gave mepoweroverhimandIseizedhim.Iwantedtotiehimtooneofthepillarsofthemosquesothatallofyoucould lookathim,but then I remembered the supplicationofmybrotherSulayman, ‘OLord,forgivemeandgivemeadominionthatnooneaftermewillhave.’(38:35)Allahturnedhimawayinhumiliation.”4

Thistooisavastsubject.----1.Dihyaal-Kalbi,aCompanionwhodiedduringthecaliphateofMu‘awiya.HewasoneofthemostbeautifulofpeopleandthatiswhyJibrilcameinhisform.2.ThenightonwhichtheMessengerofAllahsawthejinnandwascommandedtowarnthemandcallthemtoIslam.3.TallmenofSudaniorIndianextraction.4.Al-BukhariandMuslim.----

SECTION28

Reportsabouthisattributesandthesignsofhismessengership

Theproofsofhisprophethoodandthesignsofhismessengershipincludemutuallycomplementarytraditionsfromthemonks,rabbisandscholarsofthePeopleoftheBookregardinghisdescription,hiscommunity,hisnamesandhissigns.Thesealbetweenhisshoulder-bladeswasmentioned.Thereisthecontentsofthepoemsofearlierunitarians-thepoetryofTubba‘,1al-AwsibnHaritha,2Ka‘bibnLu’ayy,3SufyanibnMujashi‘,4andQussibnSa‘ida,5andwhatismentionedaboutSayfibnDhiYazin6andothers.ThereisalsoZaydibn‘AmribnNufayl,7WaraqaibnNawfal,‘Athkalanal-HimyariandtheJewishscholarShamul.There iswhat theTorahandEvangel sayabouthim,whichhasbeencompiledandclarifiedby the‘ulama’andtransmittedbyreliablepeoplewhobecameMuslim-like‘AbdullahIbnSalam,thesonsof Sa‘ya, IbnYamim,Mukharyria, Ka‘b and other Jewish scholars who converted, and ChristianssuchasBuhayra’andNestorfromamongtheEthiopians,thechiefofBosra,DaghatirtheBishopofSyria, al-Jarud, Salman, the Negus, the Christians of Ethiopia, the bishops of Najran and otherChristianscholarswhoconvertedtoIslam.These reportswere recognised byHeraclius and the Pope ofRome, the leaders of theChristians,Muqawqis8andhisvenerablecompanion,9IbnSuriya,10IbnAkhtabandhisbrother,Ka‘bibnAsad,az-Zubayr ibnBatiyaandotherJewishscholarswhoweremovedbyenvyandrivalry to remain inmisery.Therearenumerousreportsaboutthis.TheJewsandChristianswereforcedtoadmittheexistenceofthesethingshesaidcouldbefoundintheirbooksdescribinghimandhisCompanions.Heusedthethings that theirownscrollscontainedasanargumentagainst them.Hecensured themforalteringtheirbooks,concealingwhatthebookssaidandtwistingthosewordsinthemwhichmadehisaffairclearandheinvitedthemtopraythattheliarsshouldbecursed.Allofthemavoidedopposinghimand thus having to present what he claimed that their books showed. If they had found that theycontainedotherthanwhathehadsaid,itwouldhavebeenfareasierforthemtopresentthatthantogiveuptheirlivesandproperty,havetheirhousesdestroyedandgiveupthefight.Hetoldthem,“Say:BringtheTorahandreciteitifyouarespeakingthetruth.”(2:94)

There is the warning given about the ProphetMuhammad by soothsayers like Shafi‘ ibn Kulayb,Shiqq,Sath,SawadibnQarib,Khanafir,Af’aofNajran,JidhlibnJidhlal-Kindi,IbnKhalsaad-Dawsi,Sa‘dibnbintKurayz,Fatimabintan-Nu‘manandmanyothers.There is what was heard from idols about his prophethood and the advent of his messengership.Therearetheunseenvoicesofthejinnthatwereheardandwhatwasheardfromthesacrificesmadetotheidolsandfrominsidethestatues.11There is thenameof theProphetand testimony tohismessagewhichwas foundwritten inancientwritingonstonesandgraves.Thisisquitefamous.It isknownthatcertainpeoplebecameMuslimsforthatreason.----1.TheKingofYemenwhowanted todestroyYathriband the Jews thereandwas toldby themostlearnedofthem,Shamul,thataProphetwouldmigratethere.HegavealongdescriptionofhimandTubba‘left.2. A poet born in the time between Prophets who naturally inclined to belief in oneGod and notworshippingidols.HeknewwhatthescripturescontainedrelatingtotheProphet.3.ThefirsttoinstituteagatheringonFridays.HeforetoldofthecomingoftheProphet.4.AmanfromTamimwhoforetoldthattherewouldbeanArabProphetnamedMuhammad.5.BishopofNajran.6.AkingofHimyarwhoconqueredYemenanddefeatedtheAbyssinians.Hetold‘Abdu’l-Muttalibthathehadreadinabook,whichwaskepthidden,thataProphetwouldbeborninTihama.7.WhogaveadescriptionofaProphetfromtheBanu‘Abdu’l-Muttalibwhowastocome.8.TheleaderoftheCoptsinEgypt.9.SeeKitabal-‘Aja’ibbyAl-Mas‘udi.10.ThemainscholaroftheTorahatthattime.11.Testifyingtohisprophethood.

SECTION29

Whatisrelatedabouthisbirth

There are the signswhich appearedwhenhewasborn and thewonders relatedbyhismother andthosepresent.Heliftedhisheadwhenhewasborn,lookingskywards.Alightissuedwithhimwhenhewasborn.Umm ‘Uthman ibnAbi’l-‘As saw the stars lowering themselves and a light appearedwhenhewasbornsothatshecouldseenothingbutlight.Themidwife,ash-Shifa’Umm‘Abdu’r-Rahmanibn‘Awfsaid,“Whenhedroppedintomyhandsandsneezed, I heard someone say, ‘May Allah have mercy on you!’ and the entire horizon wasilluminatedformesothatIcouldseethecastlesoftheGreeks.”1

Halima, his wet-nurse, and her husband recognised the blessings that came with him and theabundanceofhermilkforhimandofthemilkofheroldshe-camelandthefertilityoftheirsheep,thevigourofhisyouthandtheexcellenceofhisgrowth.TherearethewondersthattookplacethenighthewasbornwhenthearcadeofChosroesshookandits balconies fell down, thewaters ofLakeTiberias ebbed, and the flameofPersia,whichhadnotbeenputoutforathousandyears,wasextinguished.WhenheatewithhisuncleAbuTalibandhisfamilyasachild,theyalwayshadtheirfilloffoodanddrink.Whenhewasabsent, theyateandwerenotsatisfied.All thesonsofAbuTalibgotup in themorningdisheveledwhereastheProphet,mayAllahblesshimandgranthimpeace,wasinvariablyneat,oiledandwearingkohl.Hisnurse,UmmAyman,said,“Ineversawhimcomplainofhungerorthirsteitherasachildorasanadult.”2Another example ofwhat happened is that the heavenwas guardedbymeteors thus cutting off thespyingoftheshaytansandpreventing themfromlistening.Hatredfor idolsgrewnaturally inhim,andheabstainedfromthethingsdoneintheTimeofIgnorance.Allahprotectedhim,eveninkeepinghismodestyasinthefamoustraditionaboutwhentheKa‘bawasrebuiltandhetookoffhiswrapperandputitroundhisnecktouseforcarryingstonesmakinghimselfnaked.Hekeptonfallingdownuntilheputhiswrapperbackon.Hisuncleaskedhim,“Whatiswrongwithyou?”Hereplied,“Iwasstoppedfrombeingnaked.”3Another example is that hewas shaded by cloudswhen he travelled. Khadija said, “When hewasapproaching,theywouldseethattwoangelswereshadinghim.”4ShementionedthattoMaysaraandhetoldherthathehadseenthathappeningfromthetimetheysetoutwithhimontheirjourney.ItisrelatedthatHalimaalsosawacloudshadehimwhenhewaswithher.BeforehewasaProphet,ononeofhisjourneys,healightedunderadrytree.Allarounditbecamegreenandthetreeitselfbecamefullgrown,spreadoutandlowereditsbranchesforhimforalltosee.Insometraditions,theshadeofthetreeinclinedtowardshimtoshadehim.Itismentionedthathehadnoshadowinthesunormoonbecausehewasalight.Fliesdidnotalightonhisclothesorbody.Hewasmade to lovewithdrawing from theworld until the time hewas given revelation.He toldpeopleabouthiscomingdeathanditsnearnessandwherehisgravewouldbeinMadinaandthatitwould be in his house.What is between his house and the minbar is one of theMeadows of theGarden.Allahgavehimachoiceregardinghisdeath.Therearemarksofhonourandnobilitycontainedinthestoryofhisdeath.Theangelsprayedoverhisbody.TheAngelofDeathaskedhispermissionwhichhehadneverdonewithanyonebeforehim.Therewasacall theyheard, “Donot remove the shirtfromhimwhenhe iswashed.” It is related that al-Khidrand theangelsconsoled thePeopleofhisHousewhenhedied.Therewere themiraclesandblessingsofhisCompanionsduringhis lifeandafterhisdeath-like‘Umaraskingforwaterforhisuncleandtheblessingsatthehandsofmorethanoneofhisdescendants.---1.AbuNu‘aym.2.IbnSa‘dandAbuNu‘aym.

3.Al-BukhariandMuslim.4.IbnSa‘d.---

SECTION30

ConclusionandAppendix

Inthischapterwehavepresentedsomepointsabouthisevidentiarymiraclesandasummaryof thesigns of his prophethood although mentioning just one of them would have been sufficient. Weomittedmanyothersandwecondensedsomelonghadiths toachieveourpurpose.Wemostlyusedsound and famous hadiths, although there are a few which were only mentioned by the famousImams.Weshortenedisnadsinordertobeconcise.Thissubjectwouldrequiremanyvolumesforacompleteregister.ThemiraclesofourProphetaremoremanifestthanthemiraclesofalltheotherMessengersintwoways. One is their abundance and the fact that no Prophet brought amiracle without our Prophethavingsomethinglikeitorbetter.Manypeoplehavepointedthisout.Ifyouwish,youcanstudythesectionsof this chapter and themiraclesof thepreviousProphets andyouwill discover this tobetrue,Allahwilling.Asfortheirbeingnumerous,everybitoftheQur ’anisamiracle.AccordingtocertainImams,theleastamountinwhichamiracleoccursisthesura,“WehavegivenyouKawthar,”(108)oranayatofthe same length. Some of them believe that everyayat of it, nomatterwhat its size, is amiracle.Othersaddedthateverysentenceisamiracle,evenifitconsistsofonlyoneortwowords.ThetruthisinthewordsofAllahwehavealreadyquoted,“Bringasuralikeit.”(10:28)ThesuraisHisminimumchallenge,includingitscompositionandprecisionwhichistoolongtodiscusshere.Ifthis is so, theQur ’ancontainsabout seventy-seven thousandwords. “WehavegivenyouKawthar”consistsoftenwords.TheQur ’anisthereforedividedintomorethanseventhousandparts,eachofwhichisamiracleinitself.Itsmiraculousnature,ashasalreadybeenstated,hastwoaspects:themannerofitseloquence,andthemethodof its composition.Eachof theseparts thereforecontains twomiraclesand in thisway thenumberisdoubled.Thenithasaspectsofamiraculousnaturewhichinvolvereportsabouttheknowledgeoftheunseen.Asinglesurawillreportaboutmanythingsoftheunseenandeachreportisamiracleinitself.Sothenumber is multiplied yet again. Then there are the other miraculous aspects which wementionedwhichmultiplythetotalyetagain.ThisisonlyinrespectoftheQur ’an,andthereforethenumberofitsmiraclesalonecannotreallybefixedanditsproofscannotbeencompassed.ThehadithsandtraditionsfromtheProphetaboutthesematterswhichwehavepointedoutcandonomorethangiveanindicationaboutthemiraculousaspectsofhislife.Thesecondaspect is theclarityofhismiracles.TheMessengersaregivenmiracles inaccordancewiththeinterestsoftheirpeopleatthattimeandthescienceinwhichtheirgenerationexcelled.AtthetimeofMusa,magicwas thegreatest scienceof thepeople.Musawas sent to themwithamiracle

which resembled their own claim to power.What he brought broke their normal patterns andwasbeyondtheirpower,sotheirmagicwasrenderedpowerless.Itwasthesameinthetimeof‘Isa.Thefullest scienceofhispeoplewasmedicine.Thereforesomethingwaspresented to themwhich theycouldnotdoandheconfronted themwithwhatwasbeyond thenormalboundsofmedicine– likebringingthedeadtolifeandcuringtheblindandtheleperwithoutanytreatmentormedicine.ItwasthesamewiththemiraclesofalltheProphets.WhenAllahsentMuhammad, thepinnacleof thesciencesandknowledgeof theArabsconsisted infour things: rhetoric,poetry, traditionsof their forebearsanddivination.ThenAllahsentdown theQur ’anonhimtogobeyondtheboundsofthesefourcategorieswithpureArabic,impossibilityofimitation, and eloquence beyond their linguistic norms. It has a strange composition andextraordinary style whose method of composition they were unaware of. They were unable torecogniseitamongthestylesofthedifferentmetres.It contained reports aboutbeings, events, secrets, hidden things and inner thoughts, and thesewerefound to be the case andwere reported to be sound and true, nomatter how hostile the critic.Heinvalidateddivinationwhichwasonly trueone timeoutof ten.Thenhecut itoffat its rootby thestoningwithmeteorsandguardingthestars.Hebroughtreportsaboutpastgenerations,newsoftheprevious Prophets, vanished nations and events which were beyond the scope even of those whodevotedthemselvesexclusivelytothestudyofthisknowledge.Wehavealreadymadethemiraculousaspectsofthesethingsclear.This miracle of the Qur ’an, combining as it does all the miraculous aspects we have alreadymentioned, will remain firm until the Day of Rising, providing a clear proof for every futurecommunity.Theramificationsofthiscannotbekeptfromanyonewhoinvestigatesitandreflectsonitsincomparabilityandwhatitreportsconcerningunseenthings.Noageortimehaspassedwithoutits truthfulness beingmade abundantlymanifest bywhat it says. Faith is renewed and the proof isclearly displayed.Hearing is not the same as seeingwith one’s eyes.Witnessing further increasescertainty.Thesoul’strustisraisedfromtheknowledgeofcertaintytothevisionofcertainty.Allofitistrue.AllthemiraclesoftheotherMessengershavepassedawaywiththemwhentheydied,ceasingtoexistwhentheirsourcenolongerexisted,butthegreatmiracleofourProphetwillneverceasenorcometoanend.Itssignsarecontinuallyrenewedanddonotvanish.ThisiswhattheProphetindicatedinthewordsrelatedbyAbuHurayra,“EveryProphetwasgivensignsofakindthatotherpeoplebelieve.Ihavebeengiven revelationwhichAllah revealed tome. Ihope that Iwillbe theonewith themostfollowersontheDayofRising.”Thisisthemeaningofthehadithaccordingtosomescholars,anditisevidentandstrong,Allahwilling.Certainscholarsbelieve that the interpretationof thisparticularhadith and themanifestationof themiracleofourProphethasadeepermeaningthanitsmeremanifestationasrevelationandspeechinwhichimagination,trickeryandfalsedeductionarenotpossible.InthemiraclesofotherMessengers,therecalcitranttrytoseekoutthingswhichtheycanusetomakeweakpeopledoubtfulaboutthem-likewhenthesorcererscast theirropesandstaffsandtheyseemedtochangeintosnakesandotherthingswhichsorcerersusetobedazzlepeople.TheQur ’anconsistsofwordswithoutanytricks,magicorillusioninanypartofit.Forthisreason,people find it clearer thanothermiracles, just asapoetororator isnotproperlyapoetororatorsimplybydevisingsometrickorpretence.

The first interpretation is clearer and more satisfying. This second interpretation is somewhatabstruseandisdisregarded.There isa thirdaspectbasedontheschoolof theSarfa1whosaid thatpeopleweredivertedfrombringingsomething like it.Theysaid thatmanhas thecapacity torespond to thechallengebutwasdivertedfromdoingso.Accordingtooneofthetwopositionsacceptedbythesunna,bringingsomethingliketheQur ’anissomething that lies within human capacity, but no one has brought its like either before or sincebecauseAllahdidnotgivethemthepowernormakethemcapableofdoingit.Thereisacleardifferencebetweenthetwopositions,butinbothcases,theArabsabandonedwhatitwasintheirpowertobring,orwhatlaywithintheircapacitytodo,eventhoughthatmeantenduringaffliction, evacuation, capture, abasement, a changed situation, loss of life and property, rebuke,reproach,beingrenderedincapable,intimidationandthreat.Itisthisthatconstitutestheclearestsignof their incapacity tobringsomething like itand their inability to rise to thechallenge.Theywerepreventedfromiteventhoughitwaswithintheircapacitytodoit.This iswhatImamAbu’l-Ma‘alial-Juwayniandothersbelieve.Hesaid,“This, inouropinion, isamoreconclusive formof thebreakingofnorms thanactionswhicharemarvelous in themselves -likeastaffturningintoasnake.Anyonewhoseessuchathingimmediatelythinksthatitisoneofthegiftsofamasterofmagicbecauseofhisgreaterknowledgeofthatartandsuperiorknowledge.Thisiswhathethinksuntilsoundinvestigationrefutesthatitisbyhisownpower.“AsforthechallengethathasbeenmadetopeopleoverhundredsofyearstobringsomethingliketheQur ’an,theyhavenotdoneso.Eventhoughthepretendershavegonetoeverylengthtoanswerthechallenge,theyhavebeenunsuccessfulbecauseAllahhaspreventedcreaturesfromdoingthis.ItisasifaProphetwere tosay, ‘Mysign is thatAllahwill stoppeople fromstandingupalthough it is intheirpowertodoso,andtheyarenotill.’Ifthathadhappened,andAllahhadmadethemincapableofstandingup, thatwouldhavebeenoneof themost radiant signs andclearestproofs.Success isbyAllah.”Oneofthe‘ulama’didnotgraspthesuperiorityoftheProphet’ssignoverthesignsofalltheotherProphetsandhad topositanexcuse for it in the finenessof theArabs’understanding, theirmentalacumen and intellect making them able to perceive the miracle in the Qur ’an through theirperspicacity. From his point of view, the Prophet brought them the Qur ’an because of their fineperception.Otherpeople, like theCopts, theBanuIsra‘ilandothers,didnothavethisquality.Theyweredenseandstupid,havingbeenrenderedthusbyPharaohwhomadethemacceptthathewastheirLord,so that theSamiriwasable tomakethemacceptwhathefoistedonthemabout theCalfaftertheyhadbelievedinAllah.Othersof themworshippedtheMessiahinspiteofagreeingthathehadbeencrucified,althoughinfact“Theydidnotkillhimnorcrucifyhim.Itwasonlyalikenesstheywereshown.”(4:157)Musabrought thesepeople clear signswhichwere evident to themandwhich they couldnot doubt eventhoughtheirunderstandingwascoarse.Inspiteofthis,theystillsaid,“Wewillnotbelieveyouuntilwe seeAllah openly.” (2:55) Theywere not content with themanna and quail and exchanged thatwhichwasbetterforthatwhichwasbase.The Arabs, in spite of their ignorance, were more prone to recognise their Maker. They soughtnearnesstoAllahthroughidols.SomeofthembelievedinAllahalonebeforetheMessengercameby

following their intellects and by the purity of their hearts.When theMessenger brought them theBookofAllah,theygraspeditswisdom,anditsmiraculousnaturewascleartothemimmediatelybyvirtueof theirsuperiorperception.Theybelievedhimand theywere increasedeveryday inbelief.Theyabandoned thisworldentirely inhiscompanyandemigrated fromtheirhousesandproperty.They killed their fathers and sons in order to help him. Things of a similarmeaning have comewhosetruthshinesthroughandwhosebeautyastonisheswhenitisprovenandverified.ButwehavealreadyclarifiedourProphet’smiracleanditsmanifestationinawaywhichsparesusfromhavingtoembarkonitsinnerandoutwardpaths.IseekhelpwithAllah.Heisenoughandthebestguardian.----1.AschoolofcertainMu‘tazilitesandShi‘awhosaythatAllahdiverted(sarafa)themfrombringingasuraeventhoughtheywerecapableofit.----

PARTTWOConcerningtherightswhichpeopleowetheProphet

ChapterOne

THEOBLIGATIONTOBELIEVEINHIM,OBEYHIMANDFOLLOWHISSUNNA

SECTION1

Theobligationtobelieveinhim

Thepreviouspagesprovideconclusiveevidenceofhisprophethoodandthesoundnessofhismessage.Itis,therefore,necessarytobelieveinhimandconfirmwhathebrought.Allahsays,“BelieveinAllahandHisMessengerandthelightwhichWehavesentdown.”(64:8)Hesays,“Wehavesentyoubearingwitness,bringinggoodnewsandgivingwarningsothatyoumayallbelieveinAllahandHisMessenger.”(48:8-9)Hesays,“BelieveinAllahandHisMessenger,theunletteredProphet.”(7:158)BeliefintheProphetMuhammadisthereforeanecessaryobligationforeveryindividual.BeliefisnotcompletewithoutitandIslamisonlyvalidwithit.Allahsays,“WhoeverdoesnotbelieveinAllahandHisMessenger–WehavepreparedaBlazingFirefortheunbelievers.”(48:13)AbuHurayrasaidthattheMessengerofAllahsaid,“IwascommandedtofightpeopleuntiltheytestifythatthereisnogodbutAllahandbelieveinmeandwhatIhavebrought.Whentheydothat,theirbloodandpropertyareprotectedfrommeexceptforaright(theyowe).TheirreckoningiswithAllah.”1TobelieveintheProphetistoconfirmhisprophethoodandAllah’smessagetohimandtosupporthiminallthathebroughtandsaid.Correspondingtotheconfirmationoftheheartistestimonywiththetongue-thatheistheMessengerofAllah.Thecombinationofconfirmationintheheartwiththearticulationofthattestimonyonthetongueconstitutesbeliefinhimandconfirmationofhimashasbeenrelatedinaversionofthehadithabovefrom‘Abdullahibn‘Umar,“IwascommandedtofightpeopleuntiltheytestifythatthereisnogodbutAllahandthatMuhammadistheMessengerofAllah.”2ItisclearerinanotherhadithinwhichJibrilisreportedassaying,“TellmeaboutIslam.”TheProphetsaid,“ItisthatyoutestifythatthereisnogodbutAllahandthatMuhammadistheMessengerofAllah,”andhewentontomentionthepillarsofIslam.Thenheaskedhimaboutbeliefandhesaid,“ItisthatyoubelieveinAllah,Hisangels,HisBooksandHisMessengers.”3HeconfirmedthatbeliefintheProphetimpliesacceptanceintheheartwhileIslamdemandsarticulationbythetongue.Togethertheyleadtothecompletepraiseworthystate.Theblameworthystateconsistsoftestimonyonthetonguewithoutconfirmationbytheheart.Thatishypocrisy.Allahsays,“Whenthehypocritescometoyoutheysay,‘WebearwitnessthatyouareindeedtheMessengerofAllah.’AllahknowsthatyouareindeedHisMessengerandAllahbearswitnessthatthehypocritesarecertainlyliars.”(63:1)i.e.theylieinrespectofwhattheysayregardingwhattheybelieveandconfirm.Theydonotreallybelieveit.Iftheirconsciousnessdoesnotconfirmtheirwords,itwillnotbenefitthemtosaywiththeirtongueswhatisnotintheirhearts.Theyfallshortofbelief.TheywillnotbenefitbyitsjurisdictionintheNextWorldsincetheydonotpossessfaith.TheywilljointheunbelieversinthelowestleveloftheFire.However,becausetheygiveverbaltestimony,theyarestilljudgedasMuslimsasfarasthejurisdictionofthisworldisconcerned,byMuslimImamsandjudgeswhocanonlygivejudgmentaccordingtopeople’soutwarddisplayofIslamsincethereisnowayonehumanbeingcanuncoverthesecretsofanother.TheyarenotcommandedtoinvestigatesuchpeopleandtheProphetforbadepassingjudgementonthemasunbelieversandcensureddoingso,saying,“Whydidyounotsplitopenhisheart?”4ThedifferencebetweenwhatisaffirmedwiththetongueandtruebeliefisclarifiedbythehadithofJibril–verbaltestimonyispartofIslamandconfirmationwiththeheartispartofbelief.Thereareotherstateswhichliebetweenthesetwo.Onesuchstateiswhensomeoneconfirmswithhisheart and then dies before he has had time to testifywith his tongue. There is some disagreementaboutthestatesofsuchaperson.Somemakeitapreconditionthatheshouldhavecompletedhisfaithby verbal testimony. Others think that he is a believer who will necessarily go to the Gardenaccording to thewordsof theProphet, “Whoeverhas anatom’sweightofbelief inhisheartmustcomeoutoftheFire.”5TheProphetonlymentionedwhatwasintheheart.Apersonwhobelievesinhisheartisneitherarebelnornegligentbynotpronouncingit.Thisisthesoundopinionregardingthismatter.Thesecondcaseconcernssomeonewhobelievesinhisheartandthenwaitsalongtimetotestifytoiteventhoughheknowsthatitisnecessarytodoso.Hedoesnotspeakofitortestifytoitevenoncein

his entire life.There are similar disagreements about such aperson. It is said that he is a believerbecauseheconfirmeditinwardly.Howeverbecausetestimonyispartofrequiredaction,heisarebelfornotdoingsobutwillnotbeintheFireforever.Itisalsosaidthatheisnotreallyabelieveruntilhe accompanies his belief with verbal testimony since testimony is entering into a contract and arequirementofbelief. It isdirectlyconnected tobelief.Delayedconfirmation isonlycompletedbyverbaltestimony.Thisisthesounderopinion.Thisisasmallmatterwhich,however,hasbeenthesourceofextensivediscussiononthenatureofIslam andBelief and related subjects, and increase and decrease in them. Is the reward for simpleconfirmationdeniedwhenthereisnovalidstatement?Isitdependantonhavingactionaddedtoit?Ormight it appear solely through its different qualities and various states - strong certainty, resolutebelief,clearrecognition,aconstantstateandthepresenceoftheheart?Tosaymoreon this isbeyond thegoalof thisbook.Wehavesaidenough forourpurposeshere,Allahwilling.

SECTION2

Theobligationtoobeyhim

Asfor theobligation toobey theProphet,mayAllahblesshimandgranthimpeace,belief inhimdemandsit.Confirmationofwhathebroughtrequiresobediencetohimbecausethatispartofwhathebrought.Allahsays,“Oyouwhobelieve,obeyAllahandHisMessenger...”(8:20)“Say:obeyAllahandobeytheMessenger...”(24:54)Hesays,“ObeyAllahandtheMessengersothatperhapsyouwillgainmercy.”(3:132)“Ifyouobeyhim,youwillbeguided...”(24:54)“WhoeverobeystheMessengerhasobeyedAllah...”(4:79)“Whatever theMessengergivesyouyoushouldacceptandwhateverHeforbidsyouyoushouldforgo...”(59:7)“WhoeverobeysAllahandtheMessengerwillbewiththosewhomAllahhasblessed.” (4:68)“Wedidnot sendanyMessengerbut forhim tobeobeyedby thepermissionofAllah.”(4:63)HemadeobeyingHisMessengertantamounttoobeyingHimself,andHeplacedobediencetoHimselfalongside obedience to His Messenger. Allah promises that doing this will result in an abundantrewardandthreatensaseverepunishmentforopposingit.HemadeitobligatorytoobeythethingsthattheProphetcommandedandtoavoidthoseheprohibited.ThecommentatorsandImamshavesaidthatobeyingtheMessengermeanstoclingtohissunnaandsubmittowhathebrought.TheysaidthatAllahdidnotsendaMessengerwithoutobligingthosetowhomhewassenttoobeyhimandthatobeyingtheMessengerinhissunnaisequivalenttoobeyingAllah in His obligations. Sahl at-Tustari was asked about the Shari‘a of Islam and he quoted,“WhatevertheMessengergivesyouyoushouldaccept.”(59:7)As-Samarqandisaidthatitwassaid:obeyAllahinHisobligationsandtheMessengerinhissunna.Itis also said: obey Allah regarding what He makes forbidden for you and obey the Messengerregardingwhatheconveys toyou. It is said that itmeans toobeyAllahby testifying thatHe is theLordandtoobeytheProphetbytestifyingtohisprophethood.AbuSalamaibn‘Abdu’r-RahmanheardAbuHurayrasaythattheMessengerofAllahsaid,“WhoeverobeysmehasobeyedAllah.WhoeverrebelsagainstmehasrebelledagainstAllah.Whoeverobeys

myAmirhasobeyedme.WhoeverrebelsagainstmyAmirhasdisobeyedme.”1Obeying the Messenger is part of obeying Allah since Allah commands that he be obeyed. TrueobedienceisobediencetoAllah’scommandandthereforeobediencetoHisProphet.Allah talks about the unbelievers in the depths of theFire saying, “Theywill say on theDay theirfacesarerolledoverintheFire,‘IfonlywehadobeyedAllahandobeyedtheMessenger!’”(33:66)Theywillwishtheyhadobeyedwhenthewishwillnotprofitthem.The Prophet said, “When I forbid you to do something, avoid it. When I command you to dosomething,thendoitasmuchasyouareable.”2In thehadith ofAbuHurayrawe find that the Prophet said, “All ofmy communitywill enter theGarden except for thosewho refuse to.” They asked, “Messenger ofAllah, whowill refuse?”Hereplied,“WhoeverobeysmewillentertheGarden.Whoeverrebelsagainstmehasrefused.”3InanothersoundhadiththeProphetsaid,“MylikenessandthelikenessofwhatAllahhassentmewithislikeamanwhocomestoapeopleandsays,‘Opeople,IhaveseenthearmywithmyowneyesandIamasincerewarner,sosaveyourselves!’Onegroupofhispeopleobeyhimandtheytravelatthebeginningofthenight,goattheirleisureandaresaved.Anothergrouprejecthimandremainwheretheyareandthearmyarrivesinthemorningandwipesthemout.Suchisthelikenessofthosewhoobeyme and followwhat I bring and the likeness of thosewho rebel againstme and denywhat Ibring.”4Inasimilarhadithwefind,“Itislikesomeonewhobuildsahouseandlaysoutafinefeastinitandsends out a summoner.Whoever answers the summoner enters the house and eats from the feast.Whoeverdoesnotanswerthesummonerdoesnotenterthehouseandeatfromthefeast.”5ThehouseistheGardenandthesummonerisMuhammad,mayAllahblesshimandgranthimpeace.WhoeverobeysMuhammadhasobeyedAllah.Whoever rebelsagainst theMessengerofAllahhasrebelledagainstAllah.Muhammaddistinguishesbetweenpeople.----1.Muslimandal-Bukhari.2.Ibid.3.Al-Hakim.4.Al-Bukhari.5.Muslimandal-Bukhari.---

SECTION3

TheobligationtofollowhimandobeyhisSunna

AsfortheobligationtofollowhimandobeyhisSunnaandfollowhisguidance,Allahsays,“Say:ifyou loveAllah, followmeandHewill loveyou and forgiveyou for yourwrong actions.” (3:31)“Believe inAllahandHisMessenger, theunletteredProphetwhobelieves inAllahandHiswords.

Followhim,perhapsyoumaybeguided.”(7:157)“No,byyourLord,theyarenotbelieversuntiltheymakeyoutheirjudgeinthedisputesthatbreakoutbetweenthem,andthenfindnoresistancewithinthemselvestowhatyoudecideandsubmitthemselvescompletely,”(4:64)i.e.obeyyourjudgement.Allahalsosays,“YouhaveanexcellentmodelintheMessengerofAllah,forallwhoputtheirhopeinAllahandtheLastDay.”(33:21)Muhammadibn‘Aliat-Tirmidhisaid,“TotaketheMessengerasamodelmeans to emulate him, follow his sunna and abandon opposition to him in either word oraction.”Severalcommentatorssaidwordstothateffect.Itissaidthatthiswasintendedasacriticismofthosewhofailtofollowhim.SahlsaidthattheayatfromtheFatiha(Sura1),“Thepathof thosewhomYouhaveblessed”,means tofollowtheSunna.Allahcommandsthisandpromises theywillbeguidedbyfollowinghimbyreasonof thefact thatAllahhassenthimwiththeguidanceandthedeenofthetruthtopurifythem,teachthemtheBookandtheWisdom,andtoguidethemtoastraightpath.Inthefirstayatmentioned,AllahpromisesHisloveandforgivenesstothosewhofollowtheProphetandpreferhimtotheirownpassionsandinclinations.SoundnessofbeliefisbasedonsubmissiontotheProphetandsatisfactionwithhisjudgementandabandoningoppositiontohim.Itisrelatedfromal-Hasanal-Basrithatsomepeoplesaid,“MessengerofAllah,weloveAllah,”soAllahrevealed,“Say:ifyouloveAllah,followmeandAllahwillloveyou.”(3:31)ItisrelatedthatthisversewasrevealedaboutKa‘bibnAshrafandothers.Theysaid,“WearethesonsofAllahandHisbeloveds,”(5:20)and“WearestrongerinloveforAllah,”(2:165)soAllahrevealedtheayat.Az-Zajjajsays that themeaningof,“Say: ifyou loveAllah”, is ifyoudesire toobeyHim, thendowhatHehascommandedyou todosince the loveof theslave forAllahand theMessenger lies inobeyingbothofthemandbeinghappywithwhattheycommand.Allah’sloveforthemisHispardonto them and His blessing themwith His mercy. It is said that love fromAllah manifests itself inprotectionandsuccess.Loveonthepartoftheslavesmanifestsitselfinobedience.Apoet1hassaid:DoyourebelagainstGodwhenyouclaimtoloveHim?Bymylife,thisisanextraordinaryexample!Ifyourlovehadbeentrue,thenyouwouldhaveobeyedHim.Theloverobeystheoneheloves.Itissaidthattheslave’sloveforAllahistoexaltHimandbeinaweofHim,andtheloveofAllahforhimisHismercytohimandHisbeautifulconcernforhim.Itcanalsomeanpraise.Al-Qushayrisaid,“Whenlovemeansmercy,desireandpraise,itisoneoftheattributesofAllah’sessence.”MorewillbesaidconcerningtheslavelovingsomethingelsebythepowerofAllah.Al-‘IrbadibnSariyyarelayedthewarningoftheProphet,“Youmustfollowmysunnaandthesunnaof theRightly-GuidedKhalifs.Cling to it fiercelyandbewareofnew things.Thesenew thingsareinnovations,andeveryinnovationismisguidance.”Jabiradded,“EverymisguidanceisintheFire.”2AbuRafi‘reportedthattheProphetsaid,“Donotletanyofyoubefoundrecliningonhisbedwhenhehears an injunction frommewhich is fromamong those thingswhich Imyself commandedorforbadesothathesays,‘Idonotknow.WeonlyfollowwhatwefindintheBookofAllah.’“3‘A’ishasaid,“TheMessengerofAllah,mayAllahblesshimandgranthimpeace,didsomethingasan

example in order tomake things easier for people but some people still refrained from doing it.When the Prophet heard about that, he praisedAllah and said, ‘What do you think of peoplewhorefrainfromanythingthatImyselfdo?ByAllah,IamthegreatestoftheminknowledgeofAllahandthestrongestoftheminfearofAllah.’“4ItisrelatedthattheProphetsaid,mayAllahblesshimandgranthimpeace,“TheQur ’anishardanddifficultforanyonewhohatesit.Itisjudgement.WhoeverclingstowhatIsayandunderstandsitandretains it, then it will be like the Qur ’an for him.Whoever considers the Qur ’an and what I sayunimportantandneglectsitlosesthisworldandtheNext.MycommunityiscommandedtotakemywordsandobeymycommandandfollowmySunna.WhoeverispleasedwithmywordsispleasedwiththeQur ’an.Allahsays,‘WhatevertheMessengergivesyouyoushouldaccept.’“(59:7)5TheProphetsaid,“Whoeverfollowsmeisofmeandwhoeverwantstoabandonmysunnaisnotofme.”AbuHurayrasaidthattheProphetsaid,“ThebestspeechistheBookofAllahandthebestguidanceistheguidanceofMuhammad.Theworstmattersareinnovations.”It is related from ‘Abdullah ibn ‘Amr ibn al-‘As that the Prophet said, “There are three types ofknowledge-anyotherknowledgeissuperfluous-apreciseayat,anestablishedsunnaorajustshare(ofinheritance).”6Al-Hasan ibn al-Hasan said that theProphet said, “Doing a little of somethingwhich is a sunna isbetterthandoingalotofsomethingwhichisaninnovation.”7TheProphetsaid,“AllahwillbringamanintotheGardenbythefactthatheclingstomySunna.”AbuHurayra said that theProphet said, “Theonewhoclings tomySunnawhen the community iscorruptwillhavetherewardofahundredmartyrs.”8TheProphetsaid,“ThetribeofIsraelsplitintoaboutseventy-twosects.Mycommunitywillsplitintoseventy-three.AllofthemwillbeintheFireexceptforone.”Theyasked,“Whoarethey,MessengerofAllah?”Hereplied,“ThosewhobasethemselvesonwhatIandmyCompanionsaredoingtoday.”9AnasreportedthattheProphet,mayAllahblesshimandgranthimpeace,said,“Whoeverbringsthesunnatolifehasbroughtmetolife.WhoeverbringsmetolifewillbewithmeintheGarden.”10‘Amribn‘Awfal-MuzanisaidthattheProphettoldBilalibnal-Harith,“Whoeverbringstolifeanyofmysunnawhichhasdiedaftermewillhavetherewardofallthosewhoactbyitwithoutdecreasingtheir reward inanyway.Whoever introducesamisguiding innovationwhichdoesnotpleaseAllahand His Messenger will have the like of all those who act by it without that decreasing theirburden.”11---1.Al-Mahmudibnal-Hasanal-Warraq.2.Muslim.3.Ash-Shafi‘iinal-Umm,AbuDawud,at-TirmidhiandIbnMajah.Asoundhadith.4.Muslimandal-Bukhari.5.Abu’sh-Shaykh,ad-DaylamiandAbuNu‘aymfromal-Hakamibn‘Umayr.6.AbuDawudandIbnMajah.

7.Ad-Darimi.8.At-Tabarani.9.At-Tirmidhi.10.Al-Isbahani.11.At-Tirmidhi.IbnMajahconsidersithasan----

SECTION4

WhatisrelatedfromtheSalafandtheImamsaboutfollowinghisSunna,takinghisguidanceandtheSira

AmanfromKhalidibnAsid’sfamilyasked‘Abdullahibn‘Umar,“Abu‘Abdu’r-Rahman!WefindtheFear Prayer and the prayer at home in the Qur ’an, but we do not find the travelling prayer.” Ibn‘Umarsaid,“Mynephew,AllahsentMuhammadtouswhenwedidnotknowanything.Wedoaswesawhimdoing.”‘Umaribn‘Abdu’l-‘Azizsaid,“TheMessengerofAllahmadeaSunnaandthepeopleincommandafterhimmadesunnas.ToadoptthemistoconfirmtheBookofAllahandtoactonthemistoobeyAllahandstrengthenthedeenofAllah.ItisnotforanyonetochangetheSunnaoralteritortolookintotheopinionofthosewhoopposeit.Whoeverfollowsitisguided.Whoeverseekshelpbyitwillhavevictory.Whoeveropposesitandfollowsotherthanthepathofthebelievers,AllahwillentrusthimtowhatheturnstoandwillroasthiminJahannam,whichisabadending.”1Al-Hasan ibn Abi’l-Hasan said, “A little action following a sunna is better than a lot of actionfollowinganinnovation.”IbnShihabsaid,“Ithas reachedus thatsomeof thepeopleofknowledgesaid, ‘Holdingfast to thesunnaissalvation.’“‘Umaribnal-KhattabwrotetohisgovernorstellingthemtolearntheSunna,thesharesofinheritanceandthedialects,saying,“Peoplewill trytoarguewithyou(i.e.byusingtheQur ’an),soovercomethemwiththeSunna.ThepeopleoftheSunnahavethegreatestknowledgeoftheBookofAllah.”When‘Umarprayed tworak‘atsatDhu’l-Hulayfa,2hesaid,“Idoas IsawtheMessengerofAllahdoing.”When‘Alijoinedthehajjand‘umratogether,‘Uthmansaidtohim,“Whydoyoudothis,whenyouknow that I have forbidden the people to do it?” He replied, “I do not abandon a sunna of theMessengerofAllah,mayAllahblesshimandgranthimpeace,forthestatementofanyone.”‘Alisaid,“IamnotaProphetnorhaveIreceivedrevelation,butIactaccordingtotheBookofAllahandtheSunnaoftheProphetMuhammadasmuchasIcan.”IbnMas‘udusedtosay,“DoingalittleoftheSunnaisbetterthanstrivinghardininnovation.”Ibn‘Umarsaid,“Thetravellingprayeristwora‘kats.WhoeveropposestheSunnaisanunbeliever.”UbayyibnKa‘bsaid,“YoumustfollowthepathofAllahandtheSunna.Thereisnoslavewhoison

thepathofAllahandtheSunna,rememberingAllah,hiseyesoverflowingoutoffearofhisLord,butthatAllahwillneverpunishhim.ThereisnoslaveontheearthwhoisonthepathofAllahandtheSunna, rememberingAllah,hisskin tremblingoutof fearofAllah,but thathe is likea treewhoseleavesaredry.Inthesamewaythatatreelosesitsleaveswhenastrongwindhitsit,hiserrorsfallfromhimastheleavesareshakenfromthetree.AminimalcourseinthepathofAllahandtheSunnaisbetter than strivinghard inapathcontrary to thepathofAllahand theSunna andconsenting toinnovation. See that your actions - whether they are striving or minimal - are on the path of theProphetsandtheirsunna.”Oneofthegovernorsof‘Umaribn‘Abdu’l-‘Azizwrotetohimaboutthebadconditionsandthegreatnumberofthievesinhisterritory.ShouldhearrestthemonmeresuspicionoronlywithclearproofinaccordancewiththeSunna?‘Umarwrotetohim,“ArrestthemonlywithclearproofinaccordancewiththeSunna.Ifthetruthdoesnotputthemright,Allahwillnotputthemright.”‘Ata’saidthatthewordsofAllah,“Ifyouquarreloveranything,thenreferitbacktoAllahandtheMessenger,”(4:58)meansthatyoushouldconsulttheBookofAllahandtheSunnaoftheMessengerofAllah,mayAllahblesshimandgranthimpeace,incasesofdisagreement.Ash-Shafi‘isaid,“TheSunnaoftheMessengerofAllahconsistsonlyinfollowingit.”When‘UmarlookedattheBlackStone,hesaid,“Youareastoneandcanneitherhelpnorharm.IfIhadnotseentheMessengerofAllah,mayAllahblesshimandgranthimpeace,kissyou,Iwouldnothavekissedyou.”Thenhekissedit.‘Abdullahibn‘Umarwasseenmakinghisshe-camelturnroundinaparticularplaceandwasaskedwhy.Hesaid,”Idonotknow.IoncesawtheMessengerofAllahdoingit,soIdoit.”Abu‘Uthmanal-Hirisaid,“WhoevergivestheSunnaauthorityoverhimselfinwordanddeedspeakswithwisdom.Whoevergivespassionauthorityoverhimselfspeaksbyinnovation.”Sahl at-Tustari said, “The bases of our school are three: following the Prophet in character andactions,eatingfromwhatislawful,andmakingourintentionsincereinallactions.”It has come that Allah’s words “He raises up all righteous deeds,” (35:10) refer to following theMessengerofAllah,mayAllahblesshimandgranthimpeace.It is related that Ahmad ibn Hanbal said, “One day I was with a groupwho stripped off all theirclothes andwent into thewater. I applied thehadith, ‘Whoever believes inAllah and theLastDayshouldonlyenterthebathswithawrapper.’Ididnotstrip.ThatnightIdreamtthatsomeonesaidtome, ‘OAhmad,Allahhas forgivenyoubecauseofyourapplicationof thesunna andHehasmadeyouanImamwhowillbefollowed.’Isaid,‘Whoareyou?’Hereplied,‘Jibril.’“---1.SeeQur ’an4:115.2.ThemiqatforthepeopleofMadinaontheirwaytoHajj.--

SECTION5

Thedangerofopposinghiscommand

Opposinghis commandandchanginghisSunna ismisguidanceand innovation. It is threatenedbyAllahwithutterbereftnessandpunishment.Allahsays,“Thosewhoopposehiscommandshouldbewareofa testingtrialcomingto themorapainful punishment striking them,” (24:63) and “But if anyone splits with theMessenger after theguidancehasbecomecleartohim,andfollowsotherthanthepathofthebelievers,Wewillhandhimovertowhateverhehasturnedto.”(4:114)Abu Hurayra said that once the Messenger of Allah went to visit some graves and, while there,describedhiscommunity,saying,“SomemenwillbedrivenawayfrommyBasinasastraycamelisdrivenoff. Iwill call to them, ‘Comehere!Comehere!’ Itwill be said, ‘Theymadechanges afteryou.’ThenIwillsay,‘Getaway!Getaway!’“1AnasrelatedthattheProphetsaid,“AnyonewhodislikesmySunnaisnotofme.”2The Prophet said, “Anyonewho adds something tomy commandswhich is not part of them is arenegade.”3IbnAbiRafi‘relatedfromhisfatherthattheProphetsaid,“DonotletanyofyoubefoundrecliningonhisbedwhenhehearsaninjunctionfrommewhichisfromamongthosethingswhichImyselfhavecommandedorforbiddenso thathesays, ‘Idonotknow.Weonlyfollowwhatwefind in theBookofAllah.’“Headdedaversionofthehadithfromal-Miqdam,“WhattheMessengerofAllahmakesunlawfulislikewhatAllahmakesunlawful.”4Once when some writing on a shoulder-blade was brought to him, the Prophet said, “People arestupid enough to dislike what their Prophet has brought them, preferring someone else to theirProphetoranotherbooktotheirbook.”Soitwasrevealed,“IsitnotenoughforthemthatWehavesentdowntoyoutheBookwhichisrecitedtothem?”(29:51)5TheProphet,mayAllahblesshimandgranthimpeace,said,“Thosewhogotoextremesinspeechwillbedestroyed.”6AbuBakras-Siddiqsaid,“IhavenotomitteddoinganythingthattheMessengerofAllahusedtodo.IfearedthatIwoulddeviateifIleftoutanyofhiscommands.”---1Muslim,Malik,AbuDawudandan-Nasa’i.2.Muslimandal-Bukhari.3.Ibid.4.AbuDawud,at-TirmidhiandIbnMajah.5.AbuDawud,ad-Darimi,IbnJarirandothers.6.MuslimviaIbnMas‘ud.----

ChapterTwo

ONTHENECESSITYOFLOVINGTHEPROPHET

SECTION1

Concerningthenecessityoflovinghim

Allahsays,“Say:‘Ifyourfathersoryoursonsoryourbrothersoryourwivesoryourtribe,oranywealthyouhaveacquired,oranybusinessyoufearmayslump,oranydwelling-placeswhichpleaseyou,aredearertoyouthanAllahandHisMessengerandfightinghardinjihadinHisWay,thenwaituntilAllahbringsaboutHiscommand.’”(9:25)This is enough encouragement, advice, proof and indication of the necessity of loving him and issufficient to show that this duty is an immensely important obligationwhich is the Prophet’s due.Allah censures thosewhose property, families and children are dearer to them thanAllah andHisMessenger.Hethreatensthembyadding,“WaituntilAllahbringsaboutHiscommand.”AttheendoftheayatHeconsiderssuchpeopleashavingdonewrongandinformsthemtheyareamongthosewhoareastrayandnotguidedbyAllah.AnasreportedthattheMessengerofAllahsaid,“NoneofyouwillbelieveuntilIammorebelovedtohimthanhischildren,hisfatherandallpeople.”1ThereissomethingsimilarfromAbuHurayra.AnasreportedthattheProphetsaid,“Therearethreethingswhichcauseanyonewhotakesrefugeinthemtoexperiencethesweetnessofbelief-thatAllahandHisMessengeraremorebelovedtohimthananythingelse;thathelovesamanonlyforAllah;andthathedislikesthethoughtofrevertingtodisbeliefasmuchashewoulddislikebeingcastintotheFire.”2‘Umar ibn al-Khattab told the Prophet, “I love you more than anything except my soul which isbetweenmytwosides.”TheProphetreplied,“NoneofyouwillbelieveuntilIamdearertohimthanhisownsoul.”‘Umarsaid,“BytheOnewhosentdowntheBookonyou,Iloveyoumorethanmysoulwhichisbetweenmytwosides.”TheProphetsaid,“‘Umar,nowyouhaveit!”3Sahlsaid,“Whoeverdoesnot think that theMessenger ishismaster inall statesor think thathe isunderthedominionoftheProphetdoesnottastethesweetnessofhisSunnabecausetheProphet,mayAllahblesshimandgranthimpeace,said, ‘Noneofyouwillbelieveuntil Iamdearer tohimthanhimself.’“----1.Al-Bukhari,Muslimandan-Nasa’i.2.Al-BukhariandMuslim.3.Al-Bukhari.---

SECTION2

OntherewardforlovingtheProphet

AnassaidthatamancametotheProphetandasked,“WhenwilltheLastHourcome,MessengerofAllah?”“Whathaveyoupreparedforit?”heasked.Hereplied,“Ihavenotpreparedalotofprayerorfastingorcharityforit,butIloveAllahandHisMessenger.”TheProphetsaid,“Youwillbewiththeoneyoulove.”1SafwanibnQudamasaid,“ImadehijratotheProphetandwenttohimandsaid,‘MessengerofAllah,givemeyourhand.’Sohegavemehishand.Isaid,‘MessengerofAllah,Iloveyou.’Hesaid,‘Amanis with the one he loves.‘“2 ‘Abdullah ibn Mas‘ud, Abu Musa al-Ash‘ari and Anas related thisstatementfromtheProphet,andAbuDharralsohassomethingtothesameeffect.‘AlisaidthattheProphettookHasanandHusaynbythehandandsaid,“WhoeverlovesmeandlovesthesetwoandtheirfatherandmotherwillhavethesamedegreeasmeontheDayofRising.”3ItisrelatedthatamancametotheProphetandsaid,“MessengerofAllah,Iloveyoumorethanmyfamily andmypossessions. I remember you and I cannotwait until I can come and look at you. Iremember that Iwilldie andyouwilldie and Iknow thatwhenyouenter theGarden,youwillberaisedupwiththeProphets.WhenIenterit,Iwillnotseeyou.”Allahthenrevealed,“WhoeverobeysAllahandtheMessenger,willbewiththosewhomAllahhasblessed:theProphets,themenoftruth,themartyrsandtherighteous.Andsuchpeoplearethebestofcompany!”(4:68)TheProphetcalledthemanandrecitedtheversestohim.4Inanotherhadithwefind,“Amanwaswith theProphet, lookingathimwithout turningaway.TheProphet asked, “What iswrongwith you?”He replied, “My father andmother be your ransom! Ienjoylookingatyou.OntheDayofRising,AllahwillraiseyouupbecauseofHishighestimationofyou!”5Allahthensentdowntheayatmentionedabove.InthehadithofAnas,theProphetsaid,“WhoeverlovesmewillbewithmeintheGarden.”6---1.Al-Bukhari.2.At-Tirmidhiandan-Nasa’i.3.At-Tirmidhi.4.At-Tabarani.5.Sourceunknown.6.al-Isfahani.---

SECTIONTHREE

OnwhatisrelatedfromtheSalafandtheImamsabouttheirlovefortheProphetandtheiryearningforhim

AbuHurayrasaidthattheMessengerofAllahsaid,“Thoseinmycommunitywiththestrongestloveformearethepeoplewhowillcomeafterme.Someofthemwouldgivetheirfamilyandwealthtohaveseenme.”1ThereissomethingsimilarfromAbuDharr.Thehadithof‘Umar,“Iloveyoumorethanmyself,”hasalreadybeencited.TherearesimilarthingsfromotherCompanions.‘Amribnal-‘Assaid,“ThereisnooneIlovebetterthantheMessengerofAllah.”‘AbdabintKhalidibnMa‘dansaid,“KhalidneverwenttobedwithoutrememberinghowheyearnedfortheMessengerofAllahandhisCompanionsamongtheMuhajirunandAnsar,andhewouldnamethem.Hesaid,‘Theyaremyrootandbranch,andmyheartlongsforthem.Ihaveyearnedforthemalongtime.MyLord,hastenmybeingtakentoYou!’“It isrelatedthatAbuBakrsaid to theProphet,“BytheOnewhosentyouwith the truth,Iwouldbehappier ifAbuTalib2were to becomeMuslim than ifAbuQuhayfa3were to. That is because theIslamofAbuTalibwoulddelightyoumore.”‘Umaribnal-Khattabtoldal-‘Abbas,“YourbecomingaMuslimisdearertomethanal-KhattabbecomingaMuslimbecauseitisdearertotheMessengerofAllah.”IbnIshaqsaidthatthefather,brotherandhusbandofoneofthewomenoftheAnsarwerekilledintheBattleofUhudfightingfortheMessengerofAllah.Sheasked,“WhathashappenedtotheMessengerofAllah,mayAllahblesshimandgranthimpeace?”Theysaid,“He isaswellasyouwould like,praisebetoAllah!”Shesaid,“ShowhimtomesoIcanlookathim.”Whenshesawhim,shesaid,“Everyafflictionisasnothingnowthatyouaresafe.”‘Ali ibnAbiTalibwas asked, “Howwas your love for theMessenger ofAllah?”He replied, “ByAllah,welovedhimmorethanourwealth,oursons,ourfathersandourmothers,andmorethancoldwaterinatimeofgreatthirst.”ZaydibnAslamsaid,‘Umarwentoutatnighttoobservethepeopleandsawalampinahousewhereanoldwomanwasteasingsomewool,saying:

“TheprayerofthegoodbeuponMuhammad,maytheblessedblesshim!Iwasstandingintearsbeforedawn.IfonlyIknew,whendeathgivesusdifferentforms,WhethertheAbodewilljoinmetomybeloved!”ShemeanttheProphet.‘Umarsatdownintears.It is related that once ‘Abdullah ibn ‘Umar ’s foot went numb. He was told, “Remember the mostbelovedofpeopletoyouanditwillgoaway!”Heshouted,“OMuhammad!”andthefeelingreturned.WhenBilalwasneardeath,hiswifecalledout,“Osorrow!”Bilalsaid,“Whatjoy!IwillmeetthoseIlove,Muhammadandhisparty!”It is related that a woman said to ‘A’isha, “Show me the grave of theMessenger of Allah.” Sheshowedittoherandthewomanweptuntilshedied.WhentheMakkansdroveZayd ibnad-Dathimaoutof theHaramtokillhim,AbuSufyan ibnHarb

saidtohim,“IaskyoubyAllah,Zayd,don’tyouwishthatMuhammadwerewithusnowtotakeyourplace so thatwe could cut off his head, and youwerewith your family?”Zayd said, “ByAllah, IwouldnotwishMuhammadtobenowinaplacewhereevena thorncouldhurthimif thatwastheconditionformybeingwithmyfamily!”AbuSufyanremarked,“IhavenotseenanypeoplewholoveanyonethewaytheCompan-ionsofMuhammadloveMuhammad.”Ibn‘Abbassaid,“WhenawomancametotheProphet(i.e.fromMakkatoMadina),hemadehertakeanoaththatshehadnotleftbecauseofherhusband’swrathordesireforanewlandandthatshehadonlyleftoutofloveforAllahandHisMessenger.”Ibn‘UmarstoodoverIbnaz-Zubayrafterhehadbeenkilledandaskedforforgivenessforhimandsaid,“ByAllah,accordingtowhatIknowyouweresomeonewhofastedandprayedandlovedAllahandHisMessenger.”---1.Muslimandal-Bukhari.2.TheProphet’suncle.3.Hisownfather.---

SECTION4

ThesignsofloveoftheProphet,mayAllahblesshimandgranthimpeace

Knowthatsomeonewholovesapersonprefersthemandpreferswhattheylike.Otherwise,heisapretender,insincereinhislove.SomeonewhohastrueloveoftheProphet,mayAllahblesshimandgranthimpeace,willmanifestthefollowingsigns.1)Thefirstsignisthathewillemulatehim,applyhisSunna,followhiswordsanddeeds,obeyhiscommands and avoid his prohibitions and take on hisadab in ease and hardship, joy and despair.Allahtestifiestothat,“Say:ifyouloveAllah,thenfollowmeandAllahwillloveyou.”(3:31)2)HewillpreferwhattheProphet,mayAllahblesshimandgranthimpeace,haslaiddownaslawandencouraged,overhisownpassionsandappetites.Allahsaid,“Thosewhowerealreadysettledintheabode,andinbelief,beforetheycame,lovethosewhohaveemigratedtothemanddonotfindintheir breasts any need for what they have been given and prefer them to themselves even if theythemselvesareinwant.”(59:9)3)HisangeragainstpeoplewillonlybeforthesakeofthepleasureofAllah.AnasibnMaliksaid,“TheMessengerofAllahsaidtome,‘Myson,ifyoucanbewithoutanygrudgeinyourheartagainstanyoneinthemorningandevening,belikethat.’Thenheadded,‘Myson,thatispartofmySunna.WhoevergiveslifetomySunnahaslovedmeandwhoeverlovesmeiswithmeintheGarden.’“1AnyonewhopossessesthisparticularqualityhasperfectloveforAllahandHisMessenger.Anyoneslightlylackinginit isimperfectinhislove,whilenotentirelydevoidofit.TheproofofthisisinwhattheProphetsaidaboutthemanwhowasgiventhehadd-punishmentfordrinking.Amanthere

cursedhimandtheProphetsaid,“Donotcursehim.HelovesAllahandHisMessenger.”24)Anotherof thesignsof lovefor theProphet is tomentionhimoften.Whoever lovessomethingmentionsitalot.5)Anotherisgreatyearningtomeethim.Everyloveryearnsfortheirbeloved.When the Ash‘arite clan came toMadina, they chanted, “Tomorrow we will meet those we love,MuhammadandhisCompanions!”6)Oneof its signs is thataswellasmentioninghimoften, someonewho loveshimwillexaltandrespecthimwhenhementionshimanddisplayhumilityandabasementwhenhehearshisname.Ishaqat-Tujibi said, “Whenever theCompanions of theProphet heard his name after he died, theywerehumble, their skins trembled and theywept. Itwas the samewithmanyof theFollowers. Someofthemactlikethatoutofloveandyearningforhim,othersoutofrespectandesteem.”7) Another sign is love for those who love the Prophet and the people of his house and hisCompanions, both of theMuhajirun andAnsar, for his sake. Such a personwill also be hostile tothosewhohatethemandcursethem.Whoeverlovesanyone,lovesthoseheloves.TheProphetsaidaboutal-Hasanandal-Husayn,“OAllah,Ilovethem,solovethem.”Inal-Hasan’svariant,“OAllah,I lovehim,so love theonewholoveshim.”Healsosaid,“Whoever loves themlovesme.Whoever lovesme lovesAllah.Whoever hates themhatesme.Whoever hatesme hatesAllah.”3Hesaid,“Allah!Allah!MyCompanions!Donotmake them targetsafterme!Whoever loves themloves themby lovingme.Whoeverhates themhates thembyhatingme.Whoeverdoes somethinghurtfultothemdoessomethinghurtfultome.WhoeverdoessomethinghurtfultomedoessomethinghurtfultoAllah.WhoeverdoessomethinghurtfultoAllahisabouttobeseized.”4HesaidaboutFatima,“Sheisapartofme.Whoeverhatesherhatesme.”5Hesaidto‘A’ishaaboutUsamaibnZayd,“LovehimforIlovehim.”6Hesaid,“ThesignoftruefaithislovefortheAnsarandthesignofhypocrisyishatredforthem.”7InahadithrelatedbyIbn‘Umarwefind,“WhoeverlovestheArabs,lovesthembecausehelovesme.Whoever hates them hates them because he hates me.” In reality, whoever loves someone loveseverythingheloves.ThiswascertainlythecasewiththeSalaf,evenregardingpermittedthingsandtheappetitesoftheself.AnasoncesawtheProphetreachingthepumpkininaplate.Hesaid,“Ihavelovedpumpkinfromthatday.”Al-Hasan ibn ‘Ali, ‘Abdullah ibn ‘Abbas and Ibn Ja‘far came to Salma8 and asked her to preparesome food for themwhich theMessengerofAllah liked. Ibn ‘Umarbegan towear tanned sandalsdyedyellowwhenhesawtheProphetwearingoneslikethat.8)AnothersignishatredforanyonewhohatesAllahandHisMessenger,havingenmitytowardsallwho have enmity towards him, avoidance of all those who oppose his Sunna and introduceinnovationsintohisdeen,andfindingeverymattercontrarytohisShari‘aburdensome.Allahsays,“YouwillnotfindanypeoplewhobelieveinAllahandtheLastDaywhohavingloveforanyonewhoopposesAllahandHisMessenger.”(58:22)HisCompanionskilledtheirlovedonesandfoughttheirfathersandsonstogainthepleasureofthe

Prophet,mayAllahblesshimandgranthimpeace.‘Abdullahibn‘AbdullahibnUbayysaidtohim,“Ifyouhadwanted,Iwouldhavebroughtyouhishead(hisfather ’s).”9)AnothersignofitislovefortheQur ’anwhichtheProphetbrought,bywhichheguidedandwasguided,andwhosecharacterhetookonsothat‘A’ishasaid,“HischaracterwastheQur ’an.”Partoflovefor theQur ’anis itsrecitationandactingbyitandunderstandingit,andlovinghissunnaandkeepingwithinitslimits.Sahlibn‘Abdullahsaid,“ThesignoftheloveofAllahisloveoftheQur ’an.ThesignofloveoftheQur ’anisloveoftheProphet.ThesignofloveoftheProphetisloveoftheSunna.ThesignofloveoftheSunnaisloveoftheNextWorld.ThesignofloveoftheNextWorldishatredforthisworld.ThesignofhatredforthisworldisthatyoudonotstoreupanyofitexceptforprovisionandwhatyouneedtoarrivesafelyintheNextWorld.”IbnMas‘ud said, “No one needs to ask himself about anything except the Qur ’an. If he loves theQur ’an,helovesAllahandHisMessenger.”10)OneofthesignsoflovefortheProphetishavingcompassionforhiscommunity,givingthemgoodcounsel, striving for theirbest interests and removingwhat isharmful from them just as theProphetwas“compassionate,mercifultothebelievers.”(9:128)11)Oneofthesignsofperfectloveisthattheonewhoaspirestoitdoeswithoutinthisworldandpreferspoverty.TheProphetsaidtoAbuSa‘idal-Khudri,“Povertyforthoseamongyouwholovemecomesquickerthanafloodfromthetopofthemountaintothebottom.”9Inahadith from‘Abdullahb.Mughaffal,amansaidtotheProphet,“OMessengerofAllah,I loveyou.”Hesaid,“Takecarewhatyousay!”Hesaid,“ByAllah,Iloveyou”threetimes.Hesaid,“Ifyouloveme,thenprepareforpovertyquickly.”ThereisasimilarhadithfromAbuSa‘idal-Khudri.---1.Muslimandal-Bukhari.2.TheProphet’suncle.3.Hisownfather.4.At-Tirmidhi.5.Al-Bukhari.6.At-Tirmidhi.7.Al-BukhariandMuslim.8.AservantoftheProphetandmawlaofhisaunt.9.At-Tirmidhi.---

SECTION5

OnthemeaningandrealityoflovefortheProphet

PeopledisagreeaboutwhatconstitutesloveofAllahandtheProphet.Theyhavemanythingstosayaboutit,butinreality,theyarereferringtodifferentstates.Sufyansaid,“LoveconsistsoffollowingtheMessengerofAllah.”ItwasasifhewerethinkingofthewordsofAllah,“Say:ifyouloveAllah,thenfollowme.”(3:31)Oneofthescholarssaid,“LoveoftheMessengeristobelieveinhisvictory,protecthisSunna,obeyitandtofearbeinginoppositiontohim.”Oneofthescholarssaid,“Loveisconstantremembranceofthebeloved.”Anothersaid,“Itispreferringthebeloved.”Anothersaid,“Loveisyearningforthebeloved.”Oneofthescholarssaid,“Loveistheheartfollowingthewillofitsmaster,lovingwhathelovesandhatingwhathehates.”Anothersaid,“Loveistheheart’sinclinationtobeinharmonywiththebeloved.”Most of these statements indicate the fruits of love rather than its reality. The reality of love is toinclinetowhatonefindsagreeableandharmonious,either:(1)bythepleasureinitsperfection–likeloveofbeautifulforms,melodioussounds,deliciousfoodsanddrinktowhichonenaturallyinclinesbecausetheyareagreeable;(2)orbypleasure in theperfectionof itsnoble innerqualitieswhich is sensedby the intellect andheart–-likeloveforthesalihun,the‘ulama’andpeopleofcorrectbehaviourwhosemarvellouslivesandgoodactionshavebeenrelated.Man’snatureinclinestointenseloveforthesesortsofthingstothe point of fanaticism. Such partisanship of one group against another and sectarianismwithin anationcanresultinhomelandsbeingabandoned,inviolablethingsbeingdishonoured,andliveslost;(3)orsomeonecan lovesomethingbecausehe finds itagreeableby reasonofgainingbenefitandblessingfromit.Theselfisnaturallydisposedtolovethatwhichisgoodtoit.Whenyouhaveunderstoodthiswell,thenexaminethesethreecausesofloveinrespectoftheProphetandyouwillfindthatallthreethingswhichinspireloveapplytohim.Thebeautyofhisformandoutwardappearanceandtheperfectionofhischaracterhavealreadybeenmentioned,sothereisnoneedtosayanymoreaboutthem.As regards thebenefit andblessinghis communitygain fromhim,wehavealreadymentioned thequalitiesofAllahhepossessed–hiscompassionforthem,hismercyforthem,hisguidingthem,histendernessforthemandhisstrivingtosavethemfromtheFire.Heis,“merciful,compassionatetothebelievers,”(9:128)and“amercytotheworlds,”(21:107)and,“abringerofgoodnews,awarnerandacallertoAllahbyHispermission.”(33:45-46)“HerecitesitssignstothemandpurifiesthemandteachesthemtheBookandtheWisdom,”(62:2)and“guidesthemtoastraightpath.”(5:16)Whatgoodness couldbeworthier or of greater importance thanhis goodness to all thebelievers!What favour could be more universally beneficial and of greater use than his blessing to all theMuslimssinceheistheirmeanstoguidance,theonewhorescuesthemfromblinderror,andtheonewhosummonsthemtosuccessandhonour?HeistheirmeanstotheirLordandtheirintercessor.Hespeaksupontheirbehalfandbearswitnessforthemandbringsthemtoeternallifeandeverlastingbliss.SoitshouldbecleartoyouthatloveoftheProphetmustbeanobligationintheShari‘abecauseof

thesoundtraditionswehaverelatedandthenatureofhisoverflowinggoodnessanduniversalbeautywehavejustmentioned.Ifamancanlovesomeonewhoisgeneroustohimjustonceortwiceinthisworld,asiswellknowntobethecase,orsomeonewhosaveshimfromdestructionorharmevenonce,whenthatdamageandharm are only of a temporary nature, then the onewho gives himundying bliss and protects himfromtheeternalpunishmentofal-Jahimshouldbelovedmore.Akingislovedwhenhisbehaviourisgood and a ruler is loved for his upright conduct.Someonewho lives far away is loved for theirknowledge or noble character. Whoever possesses all these qualities in total perfection is moreentitledtobelovedandmoredeservingofattachment.‘Ali,describingtheProphet,said,“Whoeversawhimsuddenlywasinaweofhim.Whoevermixedwithhimlovedhim.”WementionedthatoneoftheCompanionscouldnotturnhiseyesawaybecauseofhisloveforhim.

SECTION6

Theobligationofnasiha1fortheProphet

Allahsays,“Nothingisheldagainsttheweakandsicknoragainstthosewhofindnothingtospend,provided theyare true toAllahandHisMessenger– there isnowayopenagainst thegood-doers.Allah isEver-Forgiving,MostMerciful.” (9:92)Thecommentatorssay,“If theyare true insincereconducttowardsAllahandHisMessengers,theyaresincereMuslimssecretlyandopenly.”Tamim ad-Dari said that theMessenger ofAllah said, “Thedeen is nasiha (good counsel/sincereconduct).Thedeenisnasiha.Thedeenisnasiha.”Theyasked,“Towhom,MessengerofAllah?”Hesaid, “ToAllah andHisBookandHisMessenger and the Imamsof theMuslims and the commonpeople.”Our Imams said, “Nasiha for Allah and the Imams of theMuslims and their common folk is anobligation.”ImamAbuSulaymanal-Bustisaid,“Nasiha isawordusedtodesignate thedesireforwhat isgoodfortheonewhoisitsobject,anditisnotpossibletoexplainitwithasinglewordwhichwillcontainitall.Linguistically,itmeanssincerity(ikhlas)fromthestatement,‘Imadethehoneypure(nasahtu),’whenitisclearofwax.”AbuBakr ibnAbi Ishaq al-Khaffaf said, “Nasiha is doing somethingwhich contains rightness andharmony.Itcomesfromnisahwhichisthethreadwithwhichagarmentissewn.”Nasiha toAllahconsistsofhavingsoundbelief inHisOneness,describingHimin thewaythatHedeservestobedescribedanddisconnectingHimfromwhatcannotbeattributedtoHim.ItisdesireforwhatHelovesanddistancefromwhatHehatesandsincerityinworshippingHim.NasihatoHisBookisbeliefinit,actingaccordingtoit,recitingitwell,humilitywithit,esteemforit,understandingitandseekingfiqhinitandprotectingitfromtheinterpretationoftheextremistsandtheattackofheretics.NasihatotheMessengerisconfirminghisprophethoodandobeyinghiminwhathecommandsandforbids.

AbuSulaymanandAbuBakrsaid,“Itistosupport,helpandprotecthim,bothinlifeanddeath,andtobringhissunnatolifebyseeking,protectingandspreadingitandtakingonhisnoblecharacterandadab.”AbuIbrahimIshaqat-Tujibisaid,“Nasiha to theMessengerofAllahis toconfirmwhathebroughtand to cling to hisSunna, spread it and urge people to it and to call toAllah, His Book andHisMessengerandtotheSunna,andactingbyit.”AhmadibnMuhammadsaid,“OneoftheobligationsoftheheartistobelieveinnasihaforthesakeoftheMessengerofAllah.”AbuBakral-Ajurriandotherssaid,“Nasihaforhissakeincludestwotypesofsincereconduct.Oneisnasihaduringhislifetimeandtheotherisnasihaafterhisdeath.”In his lifetime, the nasiha of his Companions was by helping him, protecting him, opposing hisopponents,obeyinghimandexpending their lives andproperty inhis serviceas inAllah’swords,“Menwhowere true to their contract with Allah.” (33:23) “They help Allah andHisMessenger.”(59:8)Thenasiha of theMuslims forhis sakeafterhisdeath isbymaintainingesteem, respect andgreatloveforhim,perseveringinlearninghisSunna,understandinghisShari‘a,loveforthePeopleofhisHouseandhisCompanions,avoidingthingsdislikedinhisSunnaandwhatdeviatesfromit,hatingdoingthatandbeingonguardagainstit,compassionforhiscommunity,seekingtolearnabouthischaracter,hislifeandbehaviourandsteadfastnessinactingaccordingtoit.Sofromwhathasbeensaiditcanbeseenthatnasihaisoneofthefruitsofloveaswellasoneofitssigns.ImamAbu’l-Qasimal-Qushayrirelatedthat‘Amribnal-Layth,oneoftheKingsofKhurasanandafamousherowhowasknownasas-Saffar,2wasseeninadreamandwasasked,“WhatdidAllahdowithyou?”Hereplied,“Heforgaveme.”Hewasasked,“Why?”Hesaid,“OnedayIclimbedtothepeakofamountainandlookeddownatmyarmiesandtheirvastnumberpleasedme.ThenIwishedthatIcouldhavebeenpresentwiththeMessengerofAllah,mayAllahblesshimandgranthimpeace,toaidandhelphim.Allahthankedmeandforgavemebecauseofthat.”Nasiha to the Imams of theMuslims is to obey themwhen they command to the truth, help them,command them to the truth, remind them of it in the bestway, inform them aboutwhat they haveoverlookedandwhattheydonotseeoftheMuslims’affairs,andnottoattackthemnorcausetroubleanddissensionforthemwithpeopleandalienatethemfrompeople.NasihaforthesakeofthecommonMuslimsistoguidethemtotheirbestinterests,helptheminthebusinessoftheirdeenandthisworldbywordandaction,warningthoseof themwhoareheedless,enlighteningtheignorant,givingtothoseinneed,veilingtheirfaults,andrepellingwhatwillharmthemandbringingwhatwillbenefitthem.---1.Goodcounselandsincereconduct.2.Founderof theSaffariddynasty (867-903).Hewas famous for fighting against theKharijites inSistan.--

ChapterThree

EXALTINGHIMANDTHENECESSITYTORESPECTANDHONOURHIM

SECTION1

AyatsintheQur’anonthissubject

Allahsays,“OProphet,Wehavesentyoubearingwitness,bringinggoodnewsandgivingwarningsothatyoumayallbelieveinAllahandHisMessengerandhonourhimandrespecthim.”(48:7-8)He says, “O you who believe, do not put yourselves forward in front of Allah and of HisMessenger…Oyouwhobelieve,donotraiseyourvoicesabovethevoiceoftheProphet.”(49:1-2)He says, “Do notmake theMessenger ’s summoning of you the same as your summoning of oneanother.”(24:63)SoHemadeitanobligationtohelpandrespecttheProphetanddemandedthathebehonouredandesteemed.Ibn‘Abbassaiditmeanstohonourhimandal-Mubarradthatitmeanstorespecthimtotheutmost.Al-Akhfashsaidthatitmeanstohelphim.At-Tabarisaidthatitmeanstoassisthim.1Inthesecondayataboveitisforbiddentospeakbeforehim.TodosowasconsideredextremelybadbehaviouraccordingtowhatIbn‘Abbasandothershavesaid.ThatispreferredbyTha‘lab.Sahlibn‘Abdullahat-Tustarisaid,“Itmeans,‘Donotspeakbeforehespeaks.Whenhespeaks,thenlistentohimandbesilent.’“Theywereforbiddentogoaheadandcarryoutamatterbeforehehadmadeadecisionaboutitortodifferaboutanymatter-fightingorotherwise-intheirdeenunlesshecommandedit.Theywerenottoprecedehiminthis.Thatiswhatal-Hasan,Mujahid,ad-Dahhak,as-Suddiandath-Thawrisayaboutit.ThenAllahwarnsandcautionsthemagainstdoingthat.Hesays,“ShowfearofAllah.AllahisAll-Hearing,All-Knowing.”(49:1)Al-MawardisaidthatfearofHimmeanstoavoidtakingprecedenceoverHisProphet.As-Sulami said, “FearAllahwhenyoudisregardwhat is due to theProphet andneglect to respecthim.Hehearswhat you say andknowswhat youdo.”ThenHe forbade them to raise their voicesabovehisvoiceandtotalkloudlytohiminthewaythattheyusedtotalkloudlytoeachotherwithraisedvoices.Itissaidthatitmeanstocalltoeachotherfamiliarlybyname.AbuMuhammadMakkisaid,“Itmeansnottospeakbeforehimandtalkcoarselytohim.Donotcallhimbynameasyoudoeachother.Respectandesteemhimandcallhimwiththenoblesttitleyoucanuse–likeMessengerofAllahorProphetofAllah.ThisiswhatAllahsaysintheotherayat,‘Donotmake theMessenger ’s summoningofyou the sameasyour summoningofoneanother.’”Anotherscholarsaidthatitmeanstheyshouldonlyspeaktohimwhenaskingquestions.ThenAllahmade them fear that their actionswould come to nothing if they acted in thatway andcautionedthemaboutit.ItissaidthattheayatwassentdownaboutthedelegationoftheBanuTamim.

They came to theProphet and called out to him, “OMuhammad,OMuhammad, comeout to us.”Allahcensuredthemforbeingignorantanddescribedmostofthemasbeingwithoutunderstanding.ItissaidthattheformerayatwassentdownaboutaconversationbetweenAbuBakrand‘UmarwhichtookplaceinthepresenceoftheProphet.Itturnedintoadisputeandledtoraisedvoices.2IthasalsobeensaidthatitwasrevealedaboutThabitibnQaysibnShammash,theoratorchosenbytheProphettocountertheboastingoftheBanuTamim.Hewassomewhatdeafandusedtoraisehisvoice.When thisayatwasrevealed,hestayed inhishouse, fearing thathisactionswereworthless.Then hewent to the Prophet and said, “O Prophet of Allah, I fear that I am destroyed. Allah hasforbiddenustoraiseourvoicesandIamamanwithaloudvoice.”TheProphetsaid,“Thabit,areyounotcontenttoliveinapraiseworthymannerandbekilledasamartyrandentertheGarden?”HewaskilledintheBattleofYamama.Itisrelatedthatwhenthisayatwasrevealed,AbuBakrsaid,“ByAllah,MessengerofAllah,afterthisIwillonlyspeaktoyouasonespeakstosomeonewhentellinghimasecret!”When‘Umaralsospokelikesomeonetellingasecretafterthat,hisvoicewasnotaudibleenoughfortheMessenger ofAllah to understand soAllah revealed this about them: “Thosewho lower theirvoicesinthepresenceoftheMessengerofAllaharepeoplewhoseheartsAllahhastestedforfearofHim.Theywillhaveforgivenessandahugereward.”(49:3)Itissaidthattheayat,“Asforthosewhocallouttoyoufromoutsideyourprivatequarters,mostofthemdonotusetheirintellects”(49:4)wasrevealedaboutsomeotherpeoplebesidestheBanuTamimwhocalledhimbyname.Safwanibn‘AssalrelatedthatoncetheProphetwasonajourneywhenabedouincalledtohiminaloudvoice,“OMuhammad!Muhammad!”Hewastoldtolowerhisvoiceandinformedthathehadbeenforbiddentoraisehisvoice(totheProphet).1Allahsays,“Oyouwhobelieve,donotsay,‘Takenoticeofus.’“(2:104)OneofthecommentatorssaidthatthisreferstosomethinginthedialectoftheAnsarwhichtheywereforbiddentouseoutofrespect for theProphetbecause itmeans,“Takenoticeofusandwewill takenoticeofyou.”Theywereforbiddentosayitsinceitmeanssomethingtotheeffectthattheywillonlytakenoticeofhimifhetakesnoticeofthem.Itishisrighttobetakennoticeofinanysituation.ItissaidthatwhentheJewsuseditinmockeryoftheProphet,theMuslimswereforbiddentosayittocutoffthemeansofthathappeningandsoasnottobelikethemthroughtheuseofasimilarphrase.Otherthingshavebeensaidaswell.---1.Theverseisalsorecitedastu‘azzizuhu(honourandstrengthenhim)[shadhdhreading]ratherthantu‘azziruhu(helphim).2.Al-Bukharifromaz-Zubayr.3.At-Tirmidhiandan-Nasa’i.----

SECTION2

Ontheesteem,respectandvenerationduetohim

‘Amribnal-‘Assaid,“There isnooneIhave lovedmore thantheMessengerofAllah,mayAllahbless him and grant him peace, nor anyone I have respected more. I could never get my fill oflookingathimduetomygreatrespectforhim.IfIhadbeenaskedtodescribehim,IcouldnothavedonesobecauseIwasunabletolookathimenough.”At-Tirmidhi related thatAnas said. “TheMessenger ofAllah used to go outwith hisCompanionsfromtheMuhajirunandAnsarwhenAbuBakrand‘Umarwerewiththem.NoneofthemraisedtheireyestolookathimexceptAbuBakrand‘Umar.Theywouldlookathimandheatthem.Theywouldsmileathimandheatthem.”It is related thatUsama ibn Sharik said, “I came to the Prophet and found hisCompanions sittingaroundhimasstillasiftherewerebirdsontheirheads.”1InahadithdescribinghimfromHindbintAbiHalawefind,“Whenhespoke,thosesittingaroundhimbowedtheirheadsasiftherewerebirdsontopofthem.”WhenQurayshsent‘UrwaibnMas‘udtotheMessengerofAllahintheyearofal-Hudaybiya,2hesawtheunparalleledrespectwhichhisCompanionsdisplayedtowardshim.Wheneverhedidwudu’ theyran togethis leftoverwudu’waterandverynearly foughtover it. Ifhespat they took itwith theirhandsandwipeditontheirfacesandbodies.Ifahairofhisfelltheyrantogetit.Ifhecommandedthem to do something, they ran to do his command. If he spoke, they lowered their voices in hispresence.Theydidnot stare athimdue to their respect forhim.Whenhe returned toQuraysh,hesaid,“PeopleofQuraysh!IhavebeentoChosroesinhiskingdom,andCaesarinhiskingdomandtheNegusinhiskingdom,butbyAllah,IhavenotseenanykingamonghispeopletreatedanythinglikethewayMuhammadistreatedbyhisCompanions.”3One version has, “I have never seen a king whose companions esteemed him as Muhammad isesteemedbyhisCompanions.Ihaveseenapeoplewhowillneverabandonhim.”Anas said, “I saw theMessenger of Allahwhen his hair was being shaved. His companionswerearoundhimandwheneveralockfell,amanpickeditup.”4AnotherinstanceofthisiswhenQurayshgave‘Uthmanpermissiontodo tawafof theHousewhentheProphetsenthimasanenvoytothemandherefused,saying,“IwillnotdoituntiltheMessengerofAllahdoes.”TalhasaidthattheCompanionsoftheMessengerofAllahtoldanignorantbedouintoasktheProphetabout what someone who had fulfilled his vow5 was like. They were in awe of the Prophet andreveredhim.Heaskedhimbuthedidnotrespond.WhenTalhacameup,theMessengerofAllahsaid,“Thisissomeonewhohasfulfilledhisvow.”6Qaylasaid,“WhenIsawtheMessengerofAllahsittingsquatting,Itrembledfromfear.”7Thiswasduetoheraweandrespectforhim.Al-Mughirasaid,“TheCompanionsof theMessengerofAllahwouldknockonhisdoorwiththeirfingernails.”8Al-Bara’ibn‘Azibsaid,“IwantedtoasktheMessengerofAllah,mayAllahblesshimandgranthimpeace,aboutsomethingbutwaitedforyearsoutofaweofhim.”9----

1.At-Tirmidhi.2.6A.H.Seep.139,footnote4.3.Al-Bukhari.4.Muslim.5.ReferringtotheayatofQur ’an,“AmongthemenarethosewhoweretruetotheircovenantwithAllah,someofthemhavefulfilledtheirvowbydeathandsomeofthemarestillwaiting.”(33:23)6.At-Tirmidhi.7.AbuDawudandat-Tirmidhi.8.Al-Hakimandal-Bayhaqi.9.AbuYa‘la.----

SECTION3

RespectandesteemfortheProphetafterhisdeath

ItisjustasnecessarytohaveesteemandrespectfortheProphetafterhisdeathasitwaswhenhewasalive.ThismeanstoshowitwhenevertheProphet,hishadithorsunnaarementioned,whenanyonehearshisnameoranythingabouthislifeorhowhisfamilyandrelativesbehaved.ItincludesrespectforthePeopleofhisHouse(ahlal-bayt)andhisCompanions.AbuIbrahimat-Tujibisaid,“It isobligatoryforeverybeliever tobehumble, fearful, showrespectandbestillwhentheymentiontheProphet,mayAllahblesshimandgranthimpeace,ortheProphetismentioned in their presence. They should be as respectful as theywould have been if they hadactuallybeen inhispresence takingon theadabwhichAllah taughtus.”That is thewayour right-actingSalafandpastImamsbehaved.Abu Humayd said, “Abu Ja‘far, the Amir al-Mu’minin, had a dispute with Malik in the Prophet’smosque.Maliksaidtohim,‘Amiral-Mu’minin,donotraiseyourvoiceinthismosque.Allahtaughtthepeoplehowtobehavebysaying,“DonotraiseyourvoicesabovetheProphet.”(49:2)Hepraisespeoplewith thewords,“Thosewho lower theirvoices in thepresenceof theMessengerofAllah.”(49:3)Hecensurespeople, saying, “Thosewhocallyou...”Respect forhimwhenhe isdead is thesameasrespectforhimwhenhewasalive.’“Abu Ja‘far was humbled by this. He askedMalik, ‘Abu ‘Abdullah, do you face qibla when yousupplicateordoyoufacetheMessengerofAllah?’Hereplied,‘Whywouldyouturnyourfacefromhimwhenheisyourmeansandthemeansofyourfather,Adam,toAllahontheDayofRising?IfacehimandaskhimtointercedeandAllahwillgranthisintercession.Allahsays,“If,whenyouwrongedyourselves,theyhadcometoyou.”‘“(4:64)WhenhewasaskedaboutAyyubas-Sakhtiyani,Maliksaid,“IhavenotreportedfromanyonewithoutAyyub being better than him.”Hewent on, “I went on hajj twice andwatched him.Whenever theMessengerofAllahwasmentioned,heweptuntilhiseyeswerered.WhenIsawhimdothatandtherespecthehadfortheProphet,Iwrotedownthingsfromhim.”

Mus‘ab ibn ‘Abdullah said, “When the Prophet was mentioned,Malik would grow pale so that itdistressedthosewithhim.Onedayhewasaskedaboutthis.Hesaid,‘IfyouhadseenwhatIhaveseen,youwouldnotbesurprisedatwhatyouseemedo.IusedtoseeMuhammadibnMunkadir,themasterof theQur ’anreciters.Almostevery timehewasaskedaboutahadith,heweptuntilhiseyeswerered.IsawJa‘faribnMuhammadwhojokedandlaughedalot,butwhentheProphetwasmentionedinhispresence,hegrewpale.IneversawhimrelateahadithoftheMessengerofAllahexceptinastateofpurity.Ifrequentedhimforatimeandonlysawhimdoingoneofthreethings–praying,fastingorrecitingQur ’an.Heonlyspokeaboutwhatconcernedhim.HewasoneofthemenofknowledgeandthosewhofearAllah.“‘Whenever ‘Abdu’r-Rahman ibnal-Qasimmentioned theProphet,his face seemedas if thebloodhaddrainedfromitandhis tonguewentdryoutofaweof theMessengerofAllah. Iused togo to‘Amiribn‘Abdullahibnaz-Zubayr.WhentheProphetwasmentionedinhispresence,heweptuntilhehad nomore tears to weep. I saw az-Zuhri who was one of themost easy-going and friendly ofpeople.WhentheProphetwasmentionedinhispresence,itwasasifhedidnotrecogniseanyoneandIdidnot recognisehim. I used to come toSafwan ibnSulaymanwhowasoneof thosewhowereassiduousintheirworshipanddidnightprayers.WhentheProphetwasmentioned,heweptanddidnotstopweepingsothatthepeoplegotupandlefthim.’“ItisrelatedthatwhenQatadaheardahadithhebegantosobandbecameveryagitated.WhenthereweremanypeoplearoundMalik,hewasasked,“Ifonlyyouwouldappointsomeonetowhomyoucoulddictateandthenhecouldmakethepeoplehear.”Hereplied,“Allahsaid,‘Oyouwhobelieve,donotraiseyourvoicesabovethevoiceoftheProphet.’(49:2)Therespectduetohimwhenheisdeadisthesamewhenhewasalive.”IbnSirinusedtolaughattimesbutwhenthehadithsoftheProphetwerementionedinhispresencehebecamehumble.WhenahadithoftheProphetwasrecited,‘Abdu’r-RahmanibnMahdicommandedthemtobesilent,saying,“DonotraiseyourvoicesabovethevoiceoftheProphet.”HeinterpretedtheaboveayatasmeaningthatpeoplemustbesilentwhentheProphet’shadithsarerecited,justasiftheywerelisteningtohimspeaking.

SECTION4

OntheesteemoftheSalafforthetransmissionofthehadithsoftheMessengerofAllah

‘AmribnMaymunsaid,“IfrequentedIbnMas‘udforayear.Ineverheardhimsay,‘TheMessengerofAllah,mayAllahblesshimandgranthimpeace,’withouthimkeepingonsaying‘theMessengerofAllah’forthewholedayandhisdistresswouldincreaseuntilIsawsweatdroppingfromhisbrow.Thenhewouldsay,‘Likethat,ifAllahwills,ormorethanthat,orlessthanthat,orclosetoit.’“Ibrahimibn‘AbdullahibnQusaymal-Ansari, theQadiofMadina,said,“Malik ibnAnaspassedbyAbuHazimwhenhewasteachinghadithsandhegavehimpermissiontolisten.Hesaid,‘Thereisnoplace to sit and Idislike listening toahadith of theMessengerofAllah,mayAllahblesshimandgranthimpeace,whilestandingup.’“Maliksaid,“AmancametoIbnal-Musayyabwhilehewasrecliningandaskedhimaboutahadith.He

sat up and gave him the hadith. The man said to him, ‘I wish you hadn’t troubled yourself.’ Heretorted,‘IdislikegivingyouhadithfromtheMessengerofAllahwhilereclining.’“ItisrelatedthatMuhammadibnSirinusedtolaugh,butwhenthehadithoftheProphetwasmentionedinhispresence,hegrewhumble.AbuMus’ab said, “Malik ibnAnaswould only transmit ahadith of theMessenger of Allah,mayAllahblesshimandgranthimpeace,whileinastateofwudu’duetohisrespectforhim.”Mus‘abibn‘AbdullahsaidthatwhenMalikibnAnastaughtahadithfromtheMessengerofAllah,hedidwudu’,gotready,putonhisgarmentandthengaveahadith.Hewasaskedaboutthatandsaid,“ItisahadithoftheMessengerofAllah,mayAllahblesshimandgranthimpeace.”Mutarrif said, “When people came to visit Malik, his slave-girl went out to them and said, ‘Theshaykhasksyouwhetheryouwanttohearhadithsorhaveotherquestions.’Iftheyhadquestions,hecame out to them. If they had come forhadiths, hewent and didwudu’, put on scent, put on newgarments,adarkcloak,aturbanandputthehoodofhiscloakonhishead.Adaiswassetupforhim.He went out in humility and kept burning aloes until he had finished teaching hadiths of theMessengerofAllah.”Anotherpersonsaid thatheonlysatonthatdais to teachhadiths fromtheMessengerofAllah. IbnAbiUwayssaid,“Malikwasaskedaboutitandhesaid,‘IliketoshowesteemforthehadithsoftheMessenger of Allah. I will only teach them in a state of purity.“ He also said thatMalik dislikedteachinghadithsinthestreetorwhilehewasstandinguporwhenhewasinahurry.Hesaid,“IliketomakesurepeopleunderstandthehadithsoftheMessengerofAllah.”DiraribnMurrasaid,“Theyusedtodisliketeachinghadithswithoutbeinginwudu’.” Ifal-A‘mashwantedtoteachahadithwhenhewasnotinwudu’,hewoulddotayammum.‘Abdullahibnal-Mubaraksaid,“IwaswithMalikwhenhewasteachingushadith.Ascorpionstunghim sixteen times.He changed colour andgrewquite pale, but did not interrupt thehadiths of theMessengerofAllah.Whenhefinishedandthepeoplehaddeparted,Isaidtohim,‘Abu‘Abdullah!Isaw you do something extraordinary today!’ He said, ‘Yes, I endured it out of respect for theMessengerofAllah.’“IbnMahdisaid,“IwalkedwithMaliktoal-‘Aqiqoneday.Iaskedhimaboutahadithandhescoldedme,saying,‘YouaretoogoodinmyeyestoaskaboutahadithoftheMessengerofAllahwhilewearewalking!’“Qadi Jarir ibn ‘Abdu’l-Hamid asked Malik about a hadith while he was standing up and Malikorderedthatheshouldbearrested.Hewastold,“Butheisaqadi!”Heretorted,“Aqadishouldhavemoreadab!”Hishamibnal-GhaziaskedMalikaboutahadithwhilestandingupandMalikstruckhimtwentytimeswithawhip.Thenhehadpityonhimandtaughthimtwentyhadiths.Hishamsaid,“Iwishthathehadgivenmemoreblowsandthenmorehadiths!”‘AbdullahibnSalihsaid,“Malikandal-Laythonlywrotedownhadithwhen theywere inastateofpurity.”QatadausedtorecommendthatthehadithsoftheProphetonlybereadinastateofpurityandonlytaughtinastateofpurity.

SECTION5

Devotiontohisfamily,descendantsandwives

PartofrespectfortheProphetanddevotiontohimisdevotiontohisfamily,hisdescendantsandhiswives,theMothersoftheBelievers,asheurgedandastheSalafdid.Allahsaid,“Allahwantstoremoveimpurityfromyou,peopleoftheHouse.”(33:33)Hesaid,“Hiswivesaretheirmothers.”(33:6)ZaydibnArqamrelatedthattheMessengerofAllahsaid,“IimploreyoubyAllah!ThePeopleofmyHouse!” three times.We asked Zayd who constituted the People of his House, and he said, “Thefamilyof‘Ali,thefamilyofJa‘far,1thefamilyof‘Uqayl,2andthefamilyofal-‘Abbas.”3TheProphetsaid,“Iamleavingyousomething, takingholdofwhichwillpreventyoufromgoingastray:theBookofAllahandmyfamily,thePeopleofmyHouse.Sotakecarehowyoufollowmeregardingthem.”4TheProphetsaid,“Recognitionof thefamilyofMuhammadisfreedomfromtheFire.Loveof thefamilyofMuhammadiscrossingover theSirat.Friendship for the familyofMuhammad is safetyfromtheFire.”5Onescholarsaid,“‘Recognition’inthiscasemeansrecognisingtheirplaceinrelationtotheProphet.Recognitionofthatbringswithitrecognitionoftherightsandrespectthatareduetothembecauseofit.”‘Umar ibnAbiSalamasaid that“Allahwants to remove impurity fromyou,Peopleof theHouse,”(33:33)wasrevealedinUmmSalama’shouse.TheProphetsummonedFatima,HasanandHusaynandenfoldedtheminagarmentand‘Aliwasbehindhim.Thenhesaid,“OAllah!ThesearethePeopleofmyHouse,soremoveallimpurityfromthemandpurifythemcompletely!”6Sa‘dibnAbiWaqqassaidthatwhentheayatofmutualcursing7wasrevealed,theProphetcalled‘Ali,Hasan,HusaynandFatima,andsaid,“OAllah!Thesearemyfamily.”8TheProphetsaidabout‘Ali,“Whoeverhasmeforamaster,‘Aliishismaster.OAllah,befriendtheonewhobefriendshimandopposetheonewhoopposeshim!”9Healsosaidtohim,“Onlyabelieverwillloveyouandonlyahypocritewillhateyou.”10Hesaidtoal-‘Abbas,“BytheOnewhohasmysoulinHishand,beliefwillnotenteraman’sheartuntilhelovesAllahandHisMessenger.Whoeverharmsmyunclehasharmedme.Aman’suncleislikehisfather.”11He also said to al-‘Abbas, “Feed ‘Ali with your children, my uncle.” Then he gathered them andwrappedthemwithhisrobe,saying,“Thisismyuncleandmyfather ’stwinandthesearethepeopleofmyhouse,soveilthemfromtheFireasIamveilingthem.”Thelintelofthedoorandthewallsofthehousesaid,“Amen!Amen!”12HeusedtotakethehandofUsamaibnZaydandal-Hasanandsay,“Lovethem,OAllah,forIlovethem.”13AbuBakrsaid,“RespectMuhammadbyrespecting thePeopleofhisHouse.”Healsosaid,“By theOnewhohasmysoulinHishand,thenearkinoftheMessengerofAllaharedearertomethanmy

ownkinsfolk.”TheProphetsaid,“AllahlovesthosewholoveHasan.”14Healsosaid,“Whoeverlovesthesetwo15andtheirfatherandmotherwillbewithmeontheDayofRising.”TheProphetsaid,“WhoeverdemeansQuraysh,Allahwilldemeanhim.”16TheProphetsaid,“GivepreferencetoQurayshanddonotprecedethem.”17HesaidtoUmmSalama,“Donotinjuremebyinjuring‘A’isha.”18‘Uqbaibnal-Harithsaid,“IsawAbuBakrputtingal-Hasanonhisshoulders,saying,“Bymyfather,heresemblestheProphet!Hedoesnotresemble‘Ali!”‘Aliwaslaughing.Itisrelatedthat‘AbdullahibnHasanibnHusaynsaid,“Icameto‘Umaribn‘Abdu’l-‘AzizwhenIwasinneedofsomethingandhesaid,‘Ifyouhaveaneed,thensendformeorwritetome.IamashamedbeforeAllahtoseeyouatmydoor.’“19Ash-Shab‘isaid,“ZaydibnThabitprayedinhismother ’sfuneralprayerandthenbroughthismulenearsohecouldmountit.Ibn‘Abbascameandtookholdofthestirrup.Zaydsaid,‘Letgo,nephewof theMessenger ofAllah!’He said, ‘This is thewaywe actwithmenof knowledge.’ThenZaydkissedthehandofIbn‘Abbas.Hesaid,‘ThisisthewayIwascommandedtoactwiththepeopleoftheHouseoftheProphet.’“20Ibn ‘Umar sawMuhammad ibnUsama ibnZaydand said, “Would thatheweremyslave!”Hewastold,“ThatisMuhammadibnUsama.”Ibn‘Umarbowedhisheadandstrucktheearthwithhishandandsaid,“IftheMessengerofAllahhadseenhim,hewouldhavelovedhim.”Al-Awza‘isaid,“ThedaughterofUsamaibnZayd,theProphet’sCompanion,wenttosee‘Umaribn‘Abdu’l-‘Aziz.Amawlaofherswaswithherholdingherhand.‘Umarroseforherandwalkedtoherandputherhandsinhisandthenplacedhishandsonhisgarment.Thenhewalkedsomewaywithher,sat her in his own place and then sat down in front of her. He did not leave any request she hadungranted.”When ‘Umar ibn al-Khattab allotted his son ‘Abdullah three thousand and Usama ibn Zayd threethousandfivehundred,‘Abdullahsaidtohisfather,“Whydidyougivehimmorethanme?ByAllah,hedidnot get to thebattle aheadofme!”He said, “BecauseZaydwasdearer to theMessenger ofAllah than your father, and Usama was dearer to him than you, so I preferred the love of theMessengerofAllahtomylove.”Mu‘awiyaheardthatKabisibnRabi‘aresembledtheMessengerofAllah.Whenhecametohim,hegotupfromhisseat,methimandkissedhimbetweentheeyesandgavehimal-Mirghab21asafiefbecauseofhisresemblancetotheMessengerofAllah.It is related that when Ja‘far ibn Sulayman22 flogged Malik ibn Anas and he was carried outunconscious,thepeoplecameintohim.Heregainedconsciousnessandsaid,“ItestifytoyouthatIhavemademyfloggingalawfulact!”Laterhewasaskedaboutthatandsaid,“IamafraidofdyingandmeetingtheProphetwiththeshamethatoneofhisfamilyenteredtheFirebecauseofme.”Itissaidthatthecaliphal-MansursaidthathecouldtakeretaliationonJa‘far.Maliksaidtohim,“Iseek refuge inAllah!ByAllah, every time thewhip leftmy body Imade it lawful because of hiskinshiptotheMessengerofAllah.”

AbuBakribn‘Ayyashsaid,“IfAbuBakr,‘Umarand‘Alihadcometome,Iwouldhavebegunwithwhat ‘Alineeded first.Becauseofhiskinship to theMessengerofAllah,mayAllahblesshimandgranthimpeace,Iwouldratherfallfromheaventoearththanpreferthemtohim.”Someone said to Ibn ‘Abbas, “So-and-so has died”, referring to one of the Prophet’s wives. Heprostratedandpeopleaskedhim,“Doyouprostrateat thishour?”Hereplied,“WhatsigncouldbegreaterthanthedepartureofoneofthewivesoftheProphet?”23AbuBakrand‘UmarusedtovisitUmmAyman,theProphet’smawla.Theysaid,“TheMessengerofAllahusedtovisither.”WhenHalimaas-Sa‘diyya24came to theProphet,hespreadouthiscloakforherand tookcareofwhatsheneeded.WhentheProphetdied,shecameuptoAbuBakrand‘Umarandtheydidthesameforher.---1.AsonofAbuTalib.2.AnothersonofAbuTalib.3.Muslim.4.At-Tirmidhi.5.Nosourcegiven.6.At-Tirmidhi.7.“Andwhosoeverdisputeswithyouconcerninghimaftertheknowledgethathascometoyou,say,‘Come,letuscalloursonsandyoursons,ourwivesandyourwives,ourselvesandyourselves,thenletushumblyprayandsolaythecurseofAllahupontheoneswholie.’“(3:61)8.Muslim.9.IbnHanbal.10.Muslim.11.At-TirmidhiandIbnMajah.12.Al-Bayhaqi.13.Al-Bukhari.14.At-Tirmidhi.15.Al-Hasanandal-Husaynibn‘AliibnAbiTalib.16.At-Tirmidhi.17.Al-Bazzar.18.Al-Bukhari.19. Even though he was the caliph, he was ashamed to have someone from the Prophet’s familyaskingforsomethinginpublic.20.Hismotherwasal-NuwwarbintMalik.21.Averyvaluablepieceofland.

22.The‘AbbasidgovernorofMadinafor thecaliphAbuJa‘faral-Mansur;hewasadescendantofal-‘Abbas.23.Thisisareferencetotheprayerthatisperformedduringaneclipseofthesunormoon.24.TheProphet’swet-nurse.---

SECTION6

RespectforhisCompanions,devotiontothemandrecognisingwhatisduetothem

Part of respecting and obeying theProphet,mayAllah bless him and grant himpeace, consists inrespectinghisCompanions,obeyingthem,recognisingwhatisduetothem,followingthem,praisingthem,askingforgivenessforthem,refrainingfromdiscussingtheirdifferences,showingenmitytothosewhoarehostiletowardsthemandshunningthemisguidanceoftheShi‘aandtheinnovatorsandthe reports of any historians or ignorant transmitters who detract from any of them. If there issomethingequivocalwhichisreportedaboutthemregardingthetrialsthattookplacebetweenthem,thenadopt thebest interpretationandlookfor themostcorrectwayoutof itsincethat iswhat theydeserve.Noneofthemshouldbementionedinabadmannernoraretheytoberebukedforanything.Rather,wemention theirgooddeeds, theirvirtuesand theirpraiseworthy livesandaresilentaboutanythingelse.TheProphetsaid,“WhenmyCompanionsarementioned,holdback.”1Allahsays,“MuhammadistheMessengerofAllah,andthosewhoarewithhimarehardagainsttheunbelievers,mercifultothebelievers...”(48:29)and“Theoutstrippers,thefirstoftheMuhajirunandtheAnsar,”(9:100)and“Allahwaspleasedwiththebelieverswhentheygaveallegiancetoyouunderthetree,”(48:18)and“MenwhoweretruetotheircontractwithAllah.”(33:23)HudhayfasaidthattheMessengerofAllahsaid,“Followthoseafterme,AbuBakrand‘Umar.”2Hesaid,“MyCompanionsarelikestars.Whicheverofthemyoufollow,youwillbeguided.”3AnassaidthattheMessengerofAllahsaid,“ThelikenessofmyCompanionsislikesaltinthefood.Foodisnotgoodwithoutit.”4Hesaid,“Allah!Allah!MyCompanions!Donotmake them targetsafterme!Whoever loves themlovesthembymylove.Whoeverhates themhates thembymyhatred.Whoeverharmsthemharmsme.WhoeverharmsmeharmsAllah.WhoeverharmsAllahisabouttobeseized.”5Hesaid,“DonotcursemyCompanions.IfanyofyouweretospendtheweightofUhudingold,itstillwouldnotreachthemeasureofoneofthemorevenone-halfofit.”6Hesaid,“AnyonewhocursesmyCompanionshasthecurseofAllahonhim,andoftheangels,andofallpeople.Allahwillnotacceptanyexchangeorrecompensefromhim.”7He said in thehadith from Jabir, “Allah chosemyCompanions over everything else in existenceexcept for the Prophets and the Messengers. He chose four of them for me; Abu Bakr, ‘Umar,‘Uthmanand‘Ali.HemadethemmybestCompanions,andallofmyCompanionsaregood.”8Hesaid,“Whoeverloves‘Umarhaslovedme.Whoeverhates‘Umarhatesme.”9

MalikibnAnasandotherssaid,“WhoeverhatestheCompanionsandcursesthemdoesnothaveanyrighttoMuslimbooty.Thisjudgementistakenfromtheayat,‘Thosewhocomeafterthem,theysay,“OurLord,forgiveusandourbrothers,whoprecededusinbelief,anddonotputrancourintoourheartsagainstthosewhobelieve.”’”(59:10)Hesaid,“WhoeverisexasperatedbytheCompanionsofMuhammadisanunbelieverforAllahhassaid,‘Heenragestheunbelieversthroughthem.’”(48:29)‘Abdullahibnal-Mubaraksaid,“Therearetwoqualitieswhicharethecauseofsalvationforwhoeverhasthem:truthfulnessandlovefortheCompanionsofMuhammad.”Ayyubas-Sakhtiyanisaid,“WhoeverlovesAbuBakrhasestablishedthedeen.Whoeverloves‘Umarhasmadethewayclear.Whoeverloves‘UthmanhasbeenilluminatedbythelightofAllah.Whoeverloves‘Alihastakenholdofthefirmhandle.WhoeverpraisestheCompanionsofMuhammadisfreeof hypocrisy.Whoever disparages any of them is an innovator opposing theSunna and the right-actingSalaf. It is feared thatnoneofhisactionswill rise toheavenuntilhe loves themall andhisheartissound.”Khalid ibn Sa‘id said that the Prophet said, “O people, I am pleasedwithAbuBakr, so let that beknown! O people, I am pleased with ‘Umar, ‘Ali, ‘Uthman, Talha, az-Zubayr, Sa‘d, Sa‘id, and‘Abdu’r-Rahmanibn‘Awf,10soletthatbeknown!Opeople,AllahhasforgiventhepeopleofBadr11andal-Hudaybiya.12Opeople,protectmeinmyCompanionsandmyrelationsbymarriage.Donotlet anyof themhavecause todemand restitution fromanyofyou for an injustice against them.AwrongfulclaimwillnotbegrantedtomorrowontheDayofRising.”13Amansaidtoal-Mu‘afaibn‘Imran,“WhereisMu‘awiyainrelationto‘Umaribn‘Abdu’l-‘Aziz?”He got angry and said, “One does not compare anyonewith theCompanions of the Prophet,mayAllah bless him and grant himpeace!Mu‘awiyawas his companion, his relation bymarriage, hisscribe,andonewhowasentrustedwiththerevelationofAllah!”TheProphetcametoaman’sfuneralbutdidnotprayoverhim.Hesaid,“Hehated‘Uthman,soAllahhateshim.”14TheProphetsaidabouttheAnsar,“Overlooktheirfaultsandgiveprecedencetotheirgoodqualities.”15Hesaid,“ProtectmeinmyCompanionsandmyrelationsbymarriage.AnyonewhoprotectsmeinthemwillbeprotectedbyAllahinthisworldandtheNext.AnyonewhodoesnotprotectmeinthemwillbeabandonedbyAllah.AnyoneabandonedbyAllahisabouttobeseized.”16TheProphet said, “Whoeverprotectsme inmyCompanions, Iwill behisguardianon theDayofRising.”Hesaid,”WhoeverprotectsmeinmyCompanionswillcometomeattheBasin.WhoeverdoesnotprotectmeinmyCompanionswillnotcometomeattheBasinandwillonlyseemefromadistance.”17MalikibnAnassaid,“ThisProphettaughtpeopletheadabtowhichAllahhadguidedhimandwhichmade him a mercy for the worlds. He went out in the darkness of the night to al-Baqi‘,18 madesupplicationforthepeopleinthegravesandaskedforgivenessforthemlikesomeoneseeingthemoffonajourney.AllahcommandedhimtodothatandtheProphetcommandedpeopletohaveloveandfriendshipforthemandoppositiontoanyonewhoopposesthem.”It is related fromKa‘b:“There isnoneof theCompanionsofMuhammadbut thathewillhave thepowerofintercessionontheDayofRising.”Ka‘bwasaskedbyal-MughiraibnNawfaltointercedeforhimontheDayofRising.

Sahlibn‘Abdullahat-Tustarisaid,“AnyonewhodoesnotrespecttheMessenger ’sCompanionsnoresteemhiscommandsdoesnotbelieveinhim.”---1.At-Tabarani.2.At-Tirmidhi.3.Al-Bazzar.4.Al-Bazzar.5.IbnAbiHatim.6.Muslim.7.Ad-DaylamiandAbuNu‘aym.8.Al-Bazzarandad-Daylami.9.At-Tabarani.10.ThesearenineofthetenCompanionspromisedentrytotheGardenbytheProphet.11.Seeabovep.139.12.Ibid.13.At-TabaraniandIbnMunda.Amursalhadith.14.At-Tirmidhi.15.Al-BukhariandMuslim.16.AbuNu‘aymandad-Daylami.17.At-Tabarani.18.ThecemeteryofMadina.---

SECTION7

EsteemforthethingsandplacesconnectedwiththeProphet

Partofesteemandregardforhimisesteemforall thethingsconnectedtohimandhonourfortheplacesinMadina,MakkaorelsewherethattheProphettouchedorthatareknownthroughhim.It is related thatSafiyyabintNajda said, “AbuMadhurahada lockofhair at the frontofhisheadwhichtouchedthegroundwhenhesatdown.Hewasasked,‘Whydon’tyoucutitoff?’Hesaid,‘IwillnotcutoffsomethingthattheMessengerofAllah,mayAllahblesshimandgranthimpeace,touchedwithhishand.’“Khalidibnal-WalidhadsomehairsoftheProphetinhiscap.InoneofhisbattlesthecapfelloffandhefoughtforitinsuchavehementmannerthattheCompanionsoftheProphetobjectedbecauseofthegreatnumberofmenwhowerekilledonaccountofit.Hesaid,“Ididnotdoitforthecapitself,butbecauseofthehairoftheProphet,mayAllahblesshimandgranthimpeace,thatwasinitsothatI

wouldnotbestrippedofitsblessingandtoavoiditfallingintothehandsoftheidolaters.”Ibn‘UmarwasseentoplacehishandontheseatoftheProphetintheminbarandthenplaceitonhisface.ThisesteemwasthereasonwhyMalikdidnotrideananimalinMadina.Heusedtosay,“IamtooshybeforeAllahtotramplewithananimal’shoofontheearthwheretheMessengerofAllah,mayAllahblesshimandgranthimpeace,isburied.”Abu‘Abdu’r-Rahmanas-SulamirelatedthatAhmadibnFadluwayh,theascetic,andamightyarcherandraider,said,“IonlytouchabowwithmyhandwhenIaminastateofpuritysinceIheardthattheProphettookabowinhishand.”Malikgaveafatwa thatsomeonewhohadsaid,“ThesoilofMadinaisbad,”shouldbegiventhirtylashesandjailed.ThemanhadsomestandinginthecommunitybutMaliksaid,“Hisheadshouldbecutoff!Heclaims that the soil inwhich theProphet,mayAllahblesshimandgranthimpeace, isburiedisnotgood!”TheSahih states that theProphet said aboutMadina, “Whoever innovates something in it or givessheltertoanyonewhoinnovatessomethinginithasthecurseofAllah,theangelsandallpeopleonhim.Allahwillnotacceptexchangeorrecompensefromhim.”It is related that Jihjah al-Ghifari took the staff of theProphet from ‘Uthman’shandand started tobreakitacrosshisknee.Thepeopleshoutedathim.Theitchbeganinhiskneewhichledtoitbeingamputated.Hediedbeforetheendoftheyear.1TheProphetsaid,“LetwhoeverswearstoalieonmyminbartakehisseatintheFire.”2It is related thatwhenAbu’l-Fadl al-Jawhari came toMadina to visit and drewnear its houses, hedismountedandwalkedweeping,reciting:Whenwesawthetracesleftbyonewhodidnotbequeathusaheartorpureintellectcapableofproperrecognitionofhistraces,Wedismountedfromoursaddlestowalk,outofrespectforhim,foritisclearthatridersshoulddismountforhim.It is related thatwhenacertainvisitor lookedonto thecityof theMessengerofAllah,hebegan torecite:Theveilisliftedfromusandamoonshinesouttothosewholookon,banishingallillusions.WhenourmountsreachMuhammad,itisforbiddenforustobefoundinoursaddles.Wearedrawingneartothebestmanevertowalkontheearth,soweholdthisgroundinrespectandhonour.Itisrelatedthatoneoftheshaykhswentonhajjonfootandwasaskedwhyhedidthat.Hesaid,“Thedelinquentslavecomingtothehomeofhismastermounted!IfIhadbeenabletowalkonmyhead,Iwouldnothavewalkedonmyfeet.”Onemustrespecttheplaceswhichwerethelocusofrevelation,thosewhichJibrilandMika’ilvisited,

wheretheangelsandtheRuhdescended,whichheardthesoundsofworshipandglorification,whosesoilcontainsthebodyoftheMasterofMankindandfromwhichthedeenofAllahandthesunnaoftheMessengerspreadout.Onemust respect theplaceswhere theayats of theQur ’anwere studied, themosques inwhich theprayer was done, places that witnessed virtues and good deeds; the places which saw proofs andmiracles;theplacesassociatedwiththeritesofthedeenandthestationsofthehajjandthestoppingplaces3of theMasterof theMessengers; theplaceswhere theSealof theProphets livedand fromwhich prophecy gushed forth and where its waves overflowed; the places which witnessed themessageand the first earth that the skinof theProphet touchedafterdeath. Its fragrance shouldbeinhaledanditsresidencesandwallsshouldbekissed.OAbodeofthebestoftheMessengersandtheonebywhompeopleareguidedandwhowaschosentoreceivetheayats.ForyouIhaveintenselove,passionatelove,andyearningwhichkindlestheembersofmyheart.Ihaveavow-ifIfillmyeyeswiththosewallsandtheplaceswhereyouwalked,Theremybeturbannedgreyhairwillbecoveredwithdustfromsomuchkissing.Haditnotbeenforobstaclesandfoes,Iwouldalwaysvisitthem,evenifIhadtobedraggedbymyfeet.ButIwillbeguidedinmyeagernesstogreettheinhabitantsofthosehousesandroomsByascentpurerthaneffulgentmuskwhichcovershimeachmorningandevening.Heisendowedwithpureblessingsandincreasedinthemthroughprayersforpeaceandblessingsonhim.---1.Theitchisatypeofdiseasewhichendsupinlimbshavingtobeamputated.2.Malik,AbuDawud,an-Nasa’iandIbnMajahfromAbuHurayra.3.i.e.‘ArafaandMuzdalifa.---

Chapter4

THEPRAYERONTHEPROPHETANDASKINGPEACEFORHIMANDTHEOBLIGATIONOFDOINGITANDITSEXCELLENCE

SECTION1

ThemeaningoftheprayerontheProphet

Allahsays,“AllahandHisangelsprayforblessingontheProphet.”(33:56)Ibn‘AbbassaidthatthemeaningofthisisthatAllahandHisangelsinvokeblessingsontheProphet.ItissaidthatAllahshowersmercyontheProphetandHisangelssupplicateforhim.Al-Mubarradsaid,“Therootoftheprayerisinvokingmercy.ItismercyfromAllah,andfromtheangelsitisgraciousnessandsupplicationforAllah’smercy.”It is related in thehadithdescribing theprayerof theangels for someonewhositswaiting for theprayerthattheysay“OAllah,forgivehim!OAllah,showmercytohim!”1Thisisthesupplicationtheymake.AbuBakral-Qushayrisaid,“TheprayerfromAllahismercyforanyoneelseotherthantheProphetandfortheProphetitisdistinctionandmorehonour.”Abu’l-‘Aliyasaid,“TheprayerofAllahisHispraiseoftheProphettotheangels.Theprayeroftheangelsissupplication.”TheProphetmadeadistinctionbetweensalat(prayer)andbaraka(blessing)inthehadithinwhichhetaughtaboutmakingtheprayeronhim.Thisindicatesthattheyhavetwoseparatemeanings.Asfor theprayeraskingforpeaceontheProphetwhichAllahhascommandedHisservants todo,QadiAbuBakribnBukayrsaid,“ThisayatwassentdownontheProphetandAllahcommandedhisCompanionstoaskforpeaceonhim.Similarly,thoseafterhimwerecommandedtoaskforpeaceontheProphetwhentheyarepresentathisgraveandwhenheismentioned.”Therearethreepossibilitiescontainedbytheexpression,As-Salamu‘alaykum(Peacebeuponyou):1)Itmeanssafety(salama)foryouandwithyou–takingthewordsalam(peace)asaverbalnoun.2)As-Salammeansyourprotection,beingguardedandyourpreservation-inthiscaseitisAs-SalamasthenameofAllah.3)As-Salam inthemeaningofmusalama(reconciliation)andsubmissiontohimasinthewordsofAllah,“No,byyourLord,theyarenotbelieversuntiltheymakeyoutheirjudgeinthedisputesthatbreakoutbetweenthem,andthenfindnoresistancewithinthemselvestowhatyoudecideandsubmitthemselvescompletely.”(4:65)--1.Al-BukhariandMuslimfromAbuHurayra.-----

SECTION2

ThejudgementconcerningthePrayerontheProphet

Know that, sinceAllah has commanded that he be blessed, the prayer on the Prophet is a generalobligation not restricted to a specific time. The Imams and scholars are in agreement on itsobligatorynature.AbuJa‘farat-Tabari,however,saidthathethoughtthisayatonlygivesitthelevelofbeingmandub(recommended),claimingaconsensusforthat.Thismayrefertodoingitmorethanonce.Theobligationinvolvedbyit,theperformanceofwhicheliminatesthewrongactionwhichwouldbeincurredbynotdoingit,istodoitatleastonce-asinthecaseofbearingwitnesstohisprophethood.DoingitmorethanthatisdesirableandrecommendedinthesunnaofIslam.QadiAbu’l-Hasanibnal-Qassarsaidthathiscompanionsmaintainedthatthereisageneralobligationtodoitonceinalifetimewhileoneiscapableofit.QadiAbuBakribnBukayrsaid,“AllahobligesHiscreationtoprayonHisProphetandaskforpeaceonhim,andhedidnotassignthattoaspecifictime.Man’sobligationistodoitoftenandnotneglectit.”QadiAbuMuhammadibnNasrsaid,“TheprayerontheProphetisageneralobligation.”QadiAbu ‘AbdullahMuhammad ibnSa‘id said, “ThepositionofMalik,hiscompanionsandotherpeopleofknowledgeisthattheprayerontheProphetisageneralobligationconditionalonbelief.Itis not specific to the obligatory prayer. Whoever blesses him once in his life has removed theobligation.”The followers of Imam ash-Shafi‘i say that the obligation which Allah and His Messengercommandedappliestotheobligatoryprayer.Inotherinstances,thereisnodisagreementthatitisnotobligatory.ThetwoImams,AbuJa‘farat-Tabariandat-Tahawi,andothersrelatetheconsensusofalltheearlyandlaterscholarsofthecommunitythattheprayerontheProphetinthetashahhudisnotobligatory.Ash-Shafi‘i is theexception, saying thatanyprayer lacking theprayeron theProphetafter the lasttashahhudbeforethesalamisinvalidandalsothatitisnotpermissibletosayitbeforethis.He had no precedent for this statement nor any observed sunna.Hewent to excess inmaking thisstatement since he opposed others before him and people like at-Tabari and al-Qushayri havecensoredhimforthat.AbuBakribnal-Mundhirsaid,“ItisrecommendedthatnoonepraywithoutblessingtheMessengerofAllah.HoweveriftheprayerontheProphet,mayAllahblesshimandgranthimpeace,isomitted,then the prayer is still valid according to the school ofMalik, the people ofMadina, Sufyan ath-ThawriandthepeopleofKufaandothers.”MalikandSufyanrelatethatitisrecommendedtosayitinthelasttashahhudandthatitisdislikedtoomititfromthefinaltashahhud.Ash-Shafi‘iistheoneexception,sayingthatifitisomittedfromtheprayer,theprayermustberepeated.IshaqibnIbrahimsaysthattheprayershouldberepeatedifitisomittedintentionally,butnotifitisduetoforgetfulness.

AbuMuhammadibnAbiZaydrelatedfromMuhammadal-MawwazthattheprayerontheProphetisaduty.AbuMuhammadYazidsaid,“Hemeansthatitisnotoneoftheobligationsoftheprayer(butageneralobligation).”Muhammad ibn ‘Abdu’l-Hakam and others, Ibn al-Qassar and ‘Abdu’l-Wahhab related thatMuhammadal-Mawwazthoughtitwasanobligationintheprayerlikeash-Shafi‘i.Abu Ya‘la al-‘Abdi al-Maliki related that Malik’s school has three opinions about it: that it isobligatory,sunnaandrecommended.Al-KhattabiandotherShafi‘itesdisagreedwithash-Shafi‘i.Al-Khattabisaid,“Itisnotobligatoryintheprayer.Thatisthestatementofthefuqaha’withtheexceptionofash-Shafi‘iandIdonotknowhisprecedentforit.”TheproofthatitisnotoneoftheobligationsoftheprayerisinwhattheSalafbeforeash-Shafi‘ididandtheiragreementaboutit.Peoplehavecriticisedhimforsayingwhathedid.Ash-Shafi‘ichosethetashahhudwhichtheProphettaughtIbnMas‘udandwhichdoesnotcontaintheprayerontheProphet.SimilarlywithAbuHurayra,Ibn‘Abbas,Jabir,Ibn‘Umar,AbuSa‘idal-Khudri,AbuMusaal-Ash‘ariand ‘Abdullah ibn az-Zubayrwho relate the tashahhud from theProphet.Theydonotmention theProphet.Ibn ‘AbbasandJabir said,“TheProphet taughtus the tashahhud in thesamewayashe taughtusasura of theQur ’an.” Ibn ‘Umar said, “AbuBakr used to teach us the tashahhud on theminbar aschildrenaretaughtatschool.”‘Umaribnal-Khattabalsotaughtitontheminbar.There isahadithwhichsays:“There isnoprayer forsomeonewhodoesnotprayonme.” Ibnal-Qassar said that this means that the prayer is not complete without it or alternatively it refers tosomeonewhohasnotprayedonhimonceinhisentirelifetime.Thepeopleofhadithallconsiderthetransmissionofthishadithtobeweak.Abu Ja‘far related from IbnMas‘ud that theProphet said, “Whoever does theprayer anddoesnotblessmeandthePeopleofmyHouseinitwillnothavehisprayeraccepted.”Ad-Daraqutnisaid,“ThecorrectversioniswhatAbuJa‘farMuhammadibnal-Husaynsaidwhichis,‘IfIweretoofferaprayerinwhichIdidnotblesstheProphet,mayAllahblesshimandgranthimpeace,orthepeopleofhishouse,Iwouldthinkthatitwasincomplete.’“

SECTION3

OnthesituationsinwhichitisrecommendedtosaythePrayerontheProphet

WehavealreadystatedthatitisdesirabletosaytheprayerontheProphetinthetashahhudbeforethesupplication.Fadala ibn ‘Ubayd said that the Prophet heard a man making supplication in his prayer withoutblessing the Prophet. The Prophet said, “This is hasty.” Then he called him and told him and theothers,“Whenoneofyouprays,heshouldbeginwithpraiseofAllahandthenprayontheProphetandthenmakewhateversupplicationhewishes.”‘Umaribnal-Khattabstated,“SupplicationandprayeraresuspendedbetweentheheavenandtheearthandnoneofitrisestoAllahuntilyouprayontheProphet.”‘Alirelatedsomethingsimilarandadded,

“andon the familyofMuhammad.” It is related thatsupplication isveileduntil theonemaking thesupplicationpraysontheProphet.IbnMas‘udsaid,“Whenoneofyouwants toaskAllahforsomething,heshouldbeginbypraisingandextollingHimasHedeservesandthenblesstheProphet.Thenhissupplicationismorelikelytobesuccessful.”JabirsaidthattheMessengerofAllahsaid,“Donotmakemelikearider ’sjug.Theriderfillshisjug,thenputsitdownandhoistsuphisbaggage.Ifheneedstodrink,hedrinks,orifheneedstodowudu’hedoesso.Ifnot,hepoursitaway.Ratherputmeatthebeginningofthesupplication,themiddleandtheend.”1Ibn‘Ata’said,“Supplicationhaspillars,wings,meansandmoments.Ifitspillarsareacceptable,itisstrong.Ifitswingsareacceptable,itflies.Ifitsmomentsareacceptable,ithassuccess.Ifitsmeansareacceptable, itwins. Its pillars are presence of the heart, compassion, humility, humbleness and theheartbeingsuspendedbeforeAllahandcutofffromrelianceonmeans.Itswingsaretruthfulnessandsincerity.Itsmomentsarebeforedawn.ItsmeansaretheprayerontheProphet,mayAllahblesshimandgranthimpeace.”Thehadithsays,“Thesupplicationbetweenthetwoprayersisnotrejected.”Anotherhadithsays,“Everysupplicationisveiledbelowheavenandwhentheprayeronmeismade,thenitascends.”2At the end of Ibn ‘Abbas’ supplication which Hanash related from him, he said, “Hear mysupplication!BeginwiththeprayerontheProphet,mayAllahblesshimandgranthimpeaceandsay,“OAllah,IaskyoutoblessMuhammad,YourslaveandProphetandMessengerwiththebestofwhatYoublessedanyofYourcreatures.Amen.”Among the situationswhen it is good to pray on theProphet,mayAllah bless him and grant himpeace,arewhenheismentioned,whenhisnameisheardorwritten,andduringtheadhan.TheProphetsaid,“DustbeuponthefaceofthemanwhodoesnotblessmewhenIammentionedinhispresence.”3IbnHabibdislikedmentioningtheProphetwhensacrificinganimals.Sahnundislikedanyonesayingthe prayer on the Prophet when amazed and said, “The prayer on him should only be done withconsiderationandseekingitsreward.”Asbaghrelatedthatal-Qasimsaid,“ThetwosituationswhenonlyAllahismentionedareduringthesacrifice and when you sneeze. You do not say, ‘Muhammad is the Messenger of Allah’ aftermentioningAllah.Ifyousay,aftermentioningAllah,‘MayAllahblessMuhammad’,itisnotthesameas naminghim alongwithAllah.”Ashhab said, “Theprayer on theProphet should not bemade asunnainit.”An-Nasa’irelatedfromAwsibnAwsfromtheProphetthecommandtodomuchprayeronhimonFriday.Oneofthesituationsfortheprayeronhimiswhenenteringamosque.AbuIshaqibnSha‘bansaid,“AnyonewhoentersthemosqueshouldblesstheProphetandhisfamilyandaskforabundantmercyand blessings and peace on him and his family. He should say, ‘O Allah, forgive me my wrongactionsandopenformethedoorsofYourmercy.’Whenheleaves,heshoulddothesamebutsay‘bounty’insteadof‘mercy’”

‘AmribnDinar,speakingaboutthewordsofAllah,“Whenyouenterhouses,thengreeteachother”(24:61),said,“Ifthereisnooneinthehouse,thenyousay,‘PeacebeupontheProphetandthemercyofAllahandHisblessing.Peacebeuponusandupontheright-actingslavesofAllah.PeacebeuponthepeopleoftheHouseandthemercyofAllahandHisblessings.’“Ibn‘Abbassaidthatwhatwasmeantby“houses”inthisinstanceweremosques.An-Nakha‘isaid,“Whenthereisnooneinthemosque,say‘PeacebeupontheMessengerofAllah.’Whenthereisnooneinthehouse,say,‘Peacebeuponthepeopleofthehouse,themercyofAllahandHisblessings.’“‘Alqama said, “When I enter themosque, I say, ‘Peace be uponyou,OProphet, and themercyofAllah and His blessings. May Allah and His angels pray on Muhammad.’“ Ka‘b said somethingsimilarwhenheenteredandleftbuthedidnotincludethesecondhalf.IbnSha‘banusedthehadithofFatima,daughteroftheMessengerofAllah,asaproof:“TheProphet,mayAllahblesshimandgranthimpeace,used to say itwhenheentered themosque.”SomethingsimilarisrelatedbyAbuBakribn‘AmribnHazm.HementionedaskingforpeaceandmercyontheProphetwithaslightlydifferentwording.4The funeralprayer isanother situation inwhich theprayeron theProphet is said.AbuUmamaal-AnsarisaidthatdoingsoispartoftheSunna.OneofthesituationsinwhichthecommunitysaystheprayerontheProphetandhisfamily,andthereisnoobjectiontoit,iswhenwritingletters,afterthebasmala.Thiswasnotdoneinearlytimes,butbeganduringthegovernmentoftheBanuHashim5andpeoplecontinuedtouseitinvariousplaces.Somepeoplefinishletterswithit.TheProphetsaid,“Whoeverblessesmeinabookoraletter,theangelscontinuetoaskforgivenessforhimaslongasmynameisonit.”6YoushouldaskforpeaceontheProphetinthe tashahhudof theprayer. ‘AbdullahibnMas‘udsaidthat the Prophet said, “When one of you prays, let him say, ‘Greetings, prayers and good thingsbelongtoAllah.Peacebeuponyou,OProphet!AndthemercyofAllahandHisblessings.’Ifyousaythat,itwillreacheveryright-actingslaveintheheavenandtheearth.”7Thisisoneofthesituationsinwhichtoaskforpeaceonhim.Itissunnatodoitatthebeginningofthetashahhud,althoughMaliksaidthatIbn‘Umarusedtosayitwhenhefinishedthetashahhud.Inal-Mabsut,Malikrecommendedthatitbesaidlikethatwiththefinalsalam.Muhammad ibnMaslama said, “He meant that ‘A’isha and Ibn ‘Umar used to say in their salam,‘Peacebeuponyou,OProphet,andthemercyofAllahandHisblessing,andpeacebeuponusandtheright-actingslavesofAllah.Peacebeuponyou.’“The people of knowledge recommend that in his salam aman should intend to greet every right-actingslaveintheheavenandtheearthamongtheangels,thechildrenofAdamandthejinn.’Malik said inhisCollection, “It ispreferred for someone following the Imam thatwhen the ImamsaystheSalamhewouldsay,‘PeacebeupontheProphetandthemercyofAllahandHisblessings.Peacebeuponusandupontheright-actingslavesofAllah.Peacebeuponyou.’“----1.Al-Bazzar,AbuYa‘laandal-Bayhaqi.

2.At-Tirmidhifrom‘Umar.3.MuslimfromAbuHurayra.4.Asinat-Tirmidhi.5.The‘Abbasids.6.At-Tabarani.7.AlloftheSixBooksrelatethis.----

SECTION4

ConcerningthemannerofdoingtheprayerontheProphetandaskingforpeaceonhim

AbuHumaydas-Sa‘idi said that they said, “MessengerofAllah,howshouldweprayonyou?”Hereplied,“Say,‘OAllah,blessMuhammadandhiswivesandhisdescendantsasYoublessedthefamilyofIbrahimandgrantblessingtoMuhammadandhiswivesanddescendantsasYougrantedblessingtothefamilyofIbrahim.YouarePraiseworthy,Glorious.’“InMalik’sversionfromAbuMas‘udal-Ansari, theProphetsaid,“Say, ‘OAllah,blessMuhammadandhisfamilyasYoublessedthefamilyofIbrahimandgrantblessingtoMuhammadandthefamilyofMuhammadasYougrantedblessingstothefamilyofIbrahimintheworlds.YouarePraiseworthy,Glorious.’“Ka‘b ibn ‘Ujra said that itwas, “OAllah, blessMuhammad and the family ofMuhammad asYoublessedIbrahimandgiveblessingtoMuhammadandthefamilyofMuhammadasYougaveblessingtoIbrahim.YouarePraiseworthy,Glorious.”‘Uqba ibn ‘Amr said, “O Allah, bless Muhammad, the unlettered Prophet and the family ofMuhammad.”AbuSa‘idal-Khudrisaidthatitwas,“OAllah,blessMuhammad,YourslaveandYourMessenger.”‘AliibnAbiTalibsaid,“TheMessengerofAllahcountedthemoutonmyhand,sayingthatJibrilhadcountedtheprayersonhishand,saying,“ThisishowitwassentdownfromtheLordofMight.”Itis:OAllah,blessMuhammadand thefamilyofMuhammadasYoublessedIbrahimand thefamilyofIbrahim.YouarePraiseworthy,Glorious.OAllah,grantblessing toMuhammadand the familyofMuhammad asYou granted blessing to Ibrahim and the family of Ibrahim.You are Praiseworthy,Glorious.OAllah,showmercytoMuhammadandthefamilyofMuhammadasYoushowedmercytoIbrahimand the familyof Ibrahim.YouarePraiseworthy,Glorious.OAllah, showcompassion toMuhammadandthefamilyofMuhammadasYoushowedcompassiontoIbrahimandthefamilyofIbrahim. You are Praiseworthy, Glorious. O Allah, grant peace to Muhammad and the family ofMuhammad as You granted peace to Ibrahim and the family of Ibrahim. You are Praiseworthy,Glorious.”AbuHurayra said that theProphet said, “Whoeverwishes tobegiven the fullestmeasurewhenhepraysonus,thePeopleoftheHouse,shouldsay,‘OAllah,blessMuhammad,theProphet,hiswives,themothersofthebelievers,hisdescendantsandthePeopleofhisHouseasYoublessedthefamilyof

Ibrahim.YouarePraiseworthy,Glorious.’”1ZaydibnKharijaal-Ansarisaid,“IaskedtheProphethowweshouldblesshimandhesaid,‘Prayandstriveinthesupplicationandsay,“OAllah,blessMuhammadandthefamilyofMuhammadasYoublessedIbrahim.YouarePraiseworthy,Glorious.”’”2Salamaal-Kindisaid,‘AliusedtoteachustheprayerontheProphetasfollows:“OAllah,theOnewho spread out the flat expanses and created the heavens! Bestow Your noble prayers, Yourincreasingblessingand thecompassionofYour tendernessuponMuhammad,YourslaveandYourMessenger,theOpenerofwhatwasclosed,theSealofwhatcamebefore,theonewhoannouncesthetruthby the truth, theonewho triumphsover thearmiesof falsehoodashewascharged todo.HetookuponhimselfYourcommandtoobeyYouwithalacritytogainYourpleasure.HeretainswithinhimYour revelation, preserves Your guidance and carries out Your command so that people canreceiveAllah’sblessings, kindling abrandwhich theycanbring to their families, becauseofhim.Heartswereguidedbyhimafter theyhadplungedintotrialsandwrongactions.Heilluminatedtheclearsigns,luminousrulesandwaymarksofIslam.HeisYourtrustyguardian,thetreasurerofYourhiddenknowledge,YourwitnessontheDayofRising,theoneYousentwithYourblessingsandYourMessengerbythetruthasamercy.OAllah,givehimamplespaceinYourEdenandrewardhimwithgoodmultipliedmanytimesoverfromYouroverflowingfavour,giventohimwithoutanytroublethroughthevictoryofgainingYourrewardandgenerousgift.“OAllah,putwhathebuildsabovewhatotherpeoplebuildandlethimhaveanobleplaceofrestandhospitality.CompletehislightforhimandrepayhimfromYourfollowersbyacceptedtestimonyandpleasingwordswithjustwords,decisiveactionandimmenseproof.”‘AlialsosaidabouttheprayerontheProphetintheayat,“AllahandHisangelsprayontheProphet”(33:56):“AtYourserviceandobedience,myLord.TheprayersofAllah,theGoodandMerciful,thenearangels, the trueones, themartyrs, thesalihun, andanything thatglorifiesYou,OLordof theworlds,beuponMuhammad ibn ‘Abdullah, theSealof theProphets, theMasterof theMessengersandtheImamoftheGod-fearingandtheMessengeroftheLordoftheworlds,thewitness,thebearerofgoodnews,theonewhocallspeopletoYoubyYourpermission,thelight-givinglamp,andpeacebeuponhim.”‘Abdullah ibnMas‘udsaid, “OAllah,bestowYourblessingsandYourmercyon theMasterof theMessengersandtheImamoftheGod-fearingandtheSealof theProphets,Muhammad,Yourslaveand Messenger, the Imam of the Good and the Messenger of Mercy. O Allah, raise him to apraiseworthy stationwhich the first and the last envy.OAllah,blessMuhammadand the familyofMuhammadasYoublessedIbrahim.YouarePraiseworthy,Glorious.GrantblessingstoMuhammadandthefamilyofMuhammadasYougrantedblessingtoIbrahimandthefamilyofIbrahim.YouarePraiseworthy,Glorious.”Al-Hasanal-Basri said,“Whoeverwants todrink the fullestcup from theBasinof theChosen-oneshouldsay, ‘OAllah,blessMuhammadand the familyofMuhammadandhisCompanionsandhissonsandwives anddescendants and thepeopleofhishouseandhis relationsbymarriageandhisAnsar and his Followers and those who love him and bless us along with all of them, O MostMercifulofthemerciful!’“Ibn‘Abbasusedtosay,“OAllah,acceptthegreatestintercessionofMuhammadandraisehimtothehighestdegreeandgranthiseveryrequestintheNextWorldandthisasYougavethattoIbrahimandMusa.”

Wuhayb ibn al-Ward used to say, “O Allah, give Muhammad the best of what he asked You forhimself and giveMuhammad the best of what any of Your creatures has askedYou for and giveMuhammadthebestofallthatYouareaskedforuntiltheDayofRising.”IbnMas‘udusedtosay,“WhenyoublesstheProphet,thenmaketheprayeronhimexcellent.Youdonotknow;perhapsitwillbeshowntohim.Say,‘OAllah,bestowYourprayers,YourmercyandYourblessingontheMasteroftheMessengers,theImamoftheGod-fearing,theLeaderoftheGoodandtheMessengerofMercy.’”Therearealotoflongprayersandpraiseofthe“PeopleoftheHouse”whichhavebeentransmitted.“The‘peace’asyouhavebeentaught”thatIbnMas‘udmentionediswhathetaughtinthetashahhudwhenhesaid,“Peacebeuponyou,OProphet,andthemercyofAllahandHisblessing.Peacebeuponusandtheright-actingslavesofAllah.”In‘Ali’stashahhudwefind:”PeacebeupontheProphet.PeacebeupontheProphetsofAllahandHisMessengers.PeacebeupontheMessengerofAllah.PeacebeuponMuhammadibn‘Abdullah.Peacebeuponusanduponthebelievers,menandwomen,thosewhoareabsentandthosewhoarepresent.OAllah, forgiveMuhammad and accept his intercession and forgive thePeople of hisHouse andforgivemeandmyparentsandtheirprogenyandhavemercyonthem.Peacebeuponusandupontheright-actingslavesofAllah.Peacebeuponyou,OProphetandthemercyofAllahandHisblessing.”‘Ali said that supplication for theProphet.mayAllahblesshimandgranthimpeace, is to ask forforgivenessforhim.Inthehadithabouttheprayeronhim,alsofrom‘Ali,isthatsupplicationisformercyonhim.Thishasnotcomeinanyotherknowndirecthadith.Abu‘Umaribn‘Abdu’l-BarrandothersbelievedthatyoushouldnotaskformercyfortheProphet,onlytheprayerandblessingwhicharespecifictohim.Youcanaskformercyandforgivenessforothers.AbuMuhammad ibnAbi Zaydmentioned in the prayer on the Prophet, “OAllah, showmercy toMuhammad and the family of Muhammad as You showed mercy to Ibrahim and the family ofIbrahim.” This did not come in a soundhadith. The proof given for it is hiswords in the salam,“Peacebeuponyou,OProphet,themercyofAllahandHisblessings.”---1.AbuDawudandat-Tabarani.2.Ad-Daylami,AbuNu‘aym,an-Nasa’i,at-Tahawiandal-Baghawi.---

SECTION5

OntheexcellenceoftheprayerontheProphet,askingforpeaceforhimandsupplicationforhim

‘Abdullahibn‘AmrsaidthattheMessengerofAllahsaid,“Ifyouhearthemu’adhdhan,thensaywhathesaysandblessme.Whoeverblessesmeonce,Allahblesseshimtentimes.Thenaskforthewasilaforme.ItisastationintheGardenwhichisonlyforoneoftheslavesofAllahandIhopethatitwill

beme.Whoeverasksforthewasila1formehasintercessiondescendonhim.”2AnasibnMalikrelatedthattheProphetsaid,“Whoeverblessesmeonce,Allahblesseshimwithtenprayers and tenwrong actions fall away fromhim and he is raised by ten degrees.”3One variantadds,“andtengoodactionsarewrittenforhim.”AnassaidthattheProphetsaid,“Jibrilcalledmeandsaid,‘Whoeverpraysoneprayeronyou,Allahpraysonhim ten timesand raiseshimupby tendegrees.’“4 In thevariantof ‘Abdu’r-Rahman ibn‘Awfwefind,“ImetJibrilwhosaid,‘IgiveyouthegoodnewsthatAllahhassaidthatwhoeverasksforpeace foryou,Heasks forpeace forhim.Whoeverblessesyou,Heblesseshim.’“5Therearesimilar transmissions fromAbuHurayra,Malik ibnAws ibn al-Hadathan and ‘Ubaydullah ibnAbiTalha.Zaydibnal-HubabsaidthatheheardtheProphetsay,“Whoeversays,‘OAllah,blessMuhammadandplacehimneartoYouontheDayofRising,’willdefinitelyhavemyintercession.”IbnMas‘udsaidfromtheProphet,“Thenearestpeople tomeon theDayofRisingwillbe thosewhohavesaid themostprayersonme.”6AbuHurayrasaidfromtheProphet,“Whoeverblessesmeinaletterorabook,theangelscontinuetoaskforgivenessforhimaslongasmynameremainsonthatpage.”7‘AmiribnRabi‘asaidthatheheardtheProphetsay,“Theangelswillcontinuetoblessanyonewhoblessesme,aslongashecontinuestodoso,sodoalotorevenalittle.”8UbayyibnKa‘bsaid,“Once,whenthefirstquarterofthenighthadgone,theMessengerofAllahgotupandsaid,‘Opeople,rememberAllah!Thequakehascomewhichwillbefollowedbyitssequel.Deathwillcomewithallthataccompaniesit.’’’Ubayyasked,“MessengerofAllah,Idoalotoftheprayeronyou,sohowmuchofmyprayershouldIdevote toyou?”Hesaid,“Whateveryoulike.”Ubayy asked, “A quarter?” andwas told “Whatever you like, and if you domore it is better.”Heasked,“Athird?”Hereplied,“Whateveryoulike,andifyoudomoreitisbetter.”Heasked,“Ahalf?”Hereplied,“Whateveryoulike,andifyoudomoreitisbetter.”Heasked,“Two-thirds?”Hereplied,“Whateveryoulike,andifyoudomoreitisbetter.”Hesaid,“MessengerofAllah,Iwilldevoteallmyprayertoyou.”Hesaid,“Thenyouwillhaveenoughandyourwrongactionswillbeforgiven.”9AbuTalhasaidthathesawtheProphetmorejoyfulthanhehadeverseenhimbefore.Heaskedhimabout thisandhesaid,“Whynot, indeed,whenJibrilhas just leftafterbringingmethegoodnewsfrommyLordthatHehassenthimtometogivemethegoodnewsthatwhenanyofmycommunityblessesme,AllahandHisangelsblessthemtentimesfordoingso?”10Jabiribn‘AbdullahsaidthattheProphetsaid,“Whensomeonehearsthecalltoprayerandsays,‘OAllah,Lordofthisperfectcallandtheestablishedprayer,giveMuhammadthewasilaandexcellence,andraisehimuptothePraiseworthyStationwhichYoupromisedhim,’hewillhavemyintercessionontheDayofRising.”11Sa‘dibnAbiWaqqassaid,“Whensomeonehearstheadhanandsays,‘ItestifythatthereisnogodbutAllahalonewithnopartnerandthatMuhammadisHisslaveandMessenger,IampleasedwithAllahasLordandMuhammadasMessengerandIslamasdeen,’hewillbeforgiven.“12IbnWahbrelated that theProphetsaid,“Whoeverasksforpeaceonmeten times, it isas ifhehadfreedaslave.”Onetraditionhas,“PeoplewillcometomethatIonlyrecognisebytheabundanceoftheirprayeron

me.”InanotherhadithwefindthattheProphetsaid,”ThefirstamongyoutobesavedfromtheterrorsoftheDayofRisinganditsplaceswillbetheonewhodidthemostprayersonme.”AbuBakras-SiddiqsaidthattheprayerontheProphetwipesoutwrongactionsascoldwaterputsoutfire.AskingforpeacefortheProphetisbetterthansettingslavesfree.---1.Seesectiondealingwiththewasila,p.119.2.An-Nasa’i.3.Al-Bayhaqi.4.IbnAbiShayba.5.Al-Hakimandal-Bayhaqi.6.At-Tirmidhi.7.At-Tabarani.8.IbnHanbal,IbnMajahandat-Tabarani.9.At-Tirmidhi.10.An-Nasa’i,IbnHibbanandal-Bayhaqi.11.Al-Bukhari.12.Muslim.---

SECTION6

CensureofthosewhodonotblesstheProphetandtheirwrongaction

AbuHurayrasaidthattheMessengerofAllahsaid,“DustuponthefaceofthemanwhodoesnotblessmewhenIammentionedinhispresence!DustuponthefaceofthemanwhohasRamadanstrippedawaybeforeheisforgiven!DustuponthefaceofthemanwhoseparentsreacholdageandtheyarenotthecauseofhimenteringtheGarden!”1TheProphetclimbedtheminbarandsaid,“Amen.”Thenheclimbeditagainandsaid,“Amen.”Thenhediditathirdtime.Mu‘adhquestionedhimaboutthisandtheProphetsaid,“Jibrilcameandsaidtome,‘Muhammad,wheneveryouarementionedbynameinfrontofapersonandhedoesnotblessyouandthensubsequentlydies,hewillentertheFire.Allahwillputhimfaraway.Say“Amen.”’SoIsaid,‘Amen.’Hesaid,‘WhenRamadancomesandit isnotacceptedfromhimandhedies, it is thesame. If someonehas twoparents -oroneof them-anddoesnot showdevotionandgoodness tothemandthendies,itisthesame.’”2‘AliibnAbiTalibsaidthattheProphetsaid,“AmiserissomeonewhodoesnotblessmewhenIammentionedinhispresence.”3Ja‘faribnMuhammadsaidthattheMessengerofAllahsaid,“WhenIammentionedinthepresenceof

someoneandhedoesnotblessme,thepathtotheGardenhaspassedhimby.”4Abu Hurayra said that the Prophet said, “Whenever people sit in a gathering and part withoutmentioningAllah andblessing theProphet, there is confusion aboutwhatwill come to them fromAllah.IfHewills,Hewillpunishthem.IfHewills,Hewillforgivethem.”5Abu Hurayra said from the Prophet, “Whoever forgets to pray on me, forgets the path to theGarden.”6QatadasaidthattheProphetsaid,“Partofcoarsenessisformetobementionedinthepresenceofamanwithouthimblessingme.”JabirsaidthattheProphetsaid,“ApeopledonotsitinagatheringandthenpartwithoutsayingtheprayerontheProphetbutthattheypartonsomethingfoulerthanthesmellofacorpse.”1AbuSa‘id said that the Prophet said, “No people sit in a gathering inwhich they do not bless theProphetwithoutgriefcominguponthem.WhentheyentertheGarden,theywillnotseesomeofitsreward.”2Abu ‘Isa at-Tirmidhi related that one of the people of knowledge said, “When a man blesses theProphet,mayAllahblesshimandgranthimpeace,onceinanassembly,heisrewardedforwhatevertakesplaceinthatassembly.”---1.At-Tirmidhifrom‘Abdu’r-RahmanorAbuHurayra.2.Al-Hakim.3.At-Tirmidhi,al-Bayhaqiandan-Nasa’i.4.Al-Bayhaqiandat-Tabarani.5.AbuDawudandat-Tirmidhi.6.Al-Bayhaqi.7.Al-Bayhaqi,at-Tayalasiandan-Nasa’i.8.Al-Bayhaqi.----

SECTION7

OntheProphet’sbeingsingledoutbyhavingthePrayeronhimrevealedtohim

AbuHurayrasaidthattheMessengerofAllahsaid,“Wheneveranyonegreetsmewithpeace,AllahwillreturnmysoultomesothatIcanreturnthegreeting.”1AbuBakr ibnAbiShaybamentions thatAbuHurayrasaid that theMessengerofAllahsaid,“Iwillhearwhoeverblessesmeatmygrave.Ifsomeoneisfarawayandblessesme,thatisalsoconveyedtome.”2IbnMas‘udquotestheProphetassayingthatAllahhasangelsthattravelroundtheearthtoconveytohimpeacefromhiscommunity.3ThereisasimilarstatementfromAbuHurayra.

Ibn ‘Umarsaid,“Doa lotofprayeronyourPropheteveryJumu‘a. It isbrought tohimfromyoueveryJumu‘a.”Oneversionhas,“Noneofyoublessesmebutthathisprayerisshowntomewhenhefinishesit.”Al-Hasan ibn ‘Ali said that the Prophet said, “Blessmewherever you are.Your prayerwill reachme.”4Ibn‘Abbassaid,“ThereisnoneofthecommunityofMuhammadwhoblesseshimbutthatitreacheshim.”Oneof themmentionedthat thenameofsomeonewhoblesses theProphet isshownto theProphetwhenhedoesit.Al-Hasanibn‘Alisaid,“Whenyouenterthemosque,greettheProphet.TheMessengerofAllahsaid,‘Donotmakemyhouseaplaceof‘Idanddonotmakeyourhousesgraves.Blessmewhereveryouare.Yourprayerwillreachmewhereveryouare.’“5AwssaidthattheProphetsaid,“DoalotofprayeronmeatJumu‘a.Yourprayerisshowntome.”6SulaymanibnSuhaymsaidthathesawtheProphetinadreamandaskedhim,“MessengerofAllah,doyourecognisethegreetingofthosewhocometoyou?”Hereplied,“Yes,andIanswerthem.”IbnShihabsaid,“WeheardthattheMessengerofAllahsaid,‘Doalotofprayeronmeintheradiantnightandtheradiantday.Itwillbeconveyedfromyou.TheearthdoesnotconsumethebodiesoftheProphets.ThereisnoMuslimwhoblessesmebutthatanangelconveysittomeandnameshim.’“---1.IbnHanbal,AbuDawudandal-Bayhaqi.2.Al-Bayhaqi.3.IbnHanbal,an-Nasa’i,IbnHibban,al-Hakimandal-Bayhaqi.4.IbnAbiShaybaandat-Tabarani.5.At-Tabarani.6.AbuDawud,at-Tirmidhi,an-Nasa’iandIbnMajah.--

SECTION8

ThedisputeabouttheprayeronotherthantheProphetandtheotherProphets

Thegeneralityof thepeopleofknowledgeagree that it ispermitted toblesspeopleother than theProphet.ItisrelatedthatIbn‘AbbassaidthatitisnotpermittedtoblesspeopleotherthantheProphetandthattheprayerisonlyfortheProphets.Sufyanath-ThawrisaidthatitisdislikedtoblessanyoneexceptaProphet.Ifoundthatoneofmyshaykhshadwritten,“Malik’smadhhabisthatitisnotpermittedtoblessanyoftheProphetsexceptMuhammad.”However,thisisnotknowntobepartofthemadhhab.

Inal-Mabsut,MaliksaidtoYahyaibnIshaq,“IdislikepeopletoprayonanyonebesidestheProphets.Weshouldnotexceedwhatwehavebeencommandedtodo.”YahyaibnYahyaal-Laythisaid,“Idonotacceptthisstatement.ThereisnoharmintheprayeronalltheProphetsorotherpeople.”Forproof,heusesthehadithofIbn‘Umarandthehadithwhere theProphettaughttheprayeronhimselfandsaid,“Andonhiswivesandfamily.”IhavecomeacrossanappendixtoAbu‘Imranal-FasiinwhichherelatesfromIbn‘AbbasthedislikeofsayingtheprayeronanyoneotherthantheProphet,mayAllahblesshimandgranthimpeace.Ibn‘Abbassaid,“Thatiswhatwesay.”Itwasnotusedpreviously.‘Abdu’r-Razzaq1relatedthatAbuHurayrasaidthattheMessengerofAllahsaid,“BlesstheProphetsofAllahandHisMessengers.AllahwillconveyittothemasHeconveysittome.”InArabic,“Prayer”(salat)meanssupplicationandaskingformercyingeneral,unlessasoundhadithoraconsensusopinionrestrictsthemeaning.Allahsays,“Heistheonewhopraysforblessingforyou,andtheangels,”(33:43)and“Takesadaqafrom theirproperty topurify themandcleanse themby it andpray for them,” (9:103)and“ThosehavetheblessingsoftheirLorduponthemandmercy.”(2:157)TheProphet said, “OAllah,bless the familyofAbuWafa!”2Whenpeoplebrought theirzakat, hesaid,“OAllah,blessthefamilyofso-and-so.”3Inthehadithontheprayerwefind,“OAllah,blessMuhammad,hiswivesanddescendants,”anothervarianthas,“andthefamilyofMuhammad.”Itissaidthatthismeanshisfollowers,orhiscommunity,orthePeopleofhisHouse.Itissaidthatitmeansfollowers,grouportribe,oraman’schildren,orhispeople(ahl).Itisalsosaidthatitmeanshisfamily,thoseforwhomsadaqaisunlawful.Anas said,“TheProphetwasasked, ‘Whoare the familyofMuhammad?’He replied, ‘Everygod-fearingperson.’”4Intheschoolofal-Hasanal-Basri,MuhammadhimselfismeantbythefamilyofMuhammad.HeusedtosayinhisprayerontheProphet,“OAllah,bestowYourprayersandYourblessingsonthefamilyof Muhammad,” meaning himself because he did not omit the obligation which Allah hadcommanded.Thisislikewhenhesaid,“IwasgivenoneoftheflutesofthefamilyofDawud,”i.e.oneofDawud’sflutes.5Intheprayer,AbuHumaydas-Sa‘idisaid,“OAllah,blessMuhammad,hiswivesanddescendants.”Ibn ‘Umar said that he blessed the Prophet, Abu Bakr and ‘Umar. Malik mentioned this in theMuwatta’viaYahyaal-Andalusi.Thesoundversion is thathemadesupplicationforAbuBakrand‘Umar.IbnWahbrelatedthatAnasibnMaliksaid,“WeusedtosupplicateforourcompanionsintheUnseen.Wewouldsay,‘OAllah,bestowtheprayersofagoodpersonwhopraysatnightandfastsinthedayonso-and-so.’”MalikandSufyantakethesameposition.It is related that Ibn ‘Abbasdidnotprayonanyoneexcept theProphetswhen theywerementionedsinceitisamarkofspecialesteemandrespectfortheProphets,justaswhenAllahismentioned,Healone has disconnection, absolute purity and exaltation unique to Him. Similarly, we know it isnecessarytosingleouttheProphet,andalltheProphets,fortheprayerandaskingforpeace,whichisforthemalone,fromthecommandofAllah,“Blesshimandgranthimpeaceabundantly.”(33:56)Hementionedotherpeopleintermsofforgivenessandpleasure.Allahsays,“Say:OurLord,forgive

usandourbrotherswhoprecededusinbelief,”(59:10)and“Thosewhofollowedthemwithgood-doing.Allahwillbepleasedwiththem.”(9:100)Prayingforpeace6onotherpeoplethantheProphetsissomethingwhichwasnotknownintheearlyperiodasAbu‘Imransaid.ItwasstartedbytheRafidites7andotherpartisansinrespectofsomeoftheir Imams. Theymade them partners in the prayer and put them on a parwith the Prophet. It isforbidden to be like such people of innovationwhose claimsmust be opposed.The prayer on thefamilyandwivesoftheProphetisbasedontheprincipleofsuccessionandrelationshiptohim,notonanyspecialquality.ThepeopleofknowledgehavesaidthattheProphet’sprayerforsomeonewaseithersupplicationorasagreetingwhenhemetsomeoneanditdoesnotimplyesteemandrespect.Theysay,andAllahsays,“Donotmakethecalling(du‘a)oftheMessengerofAllahlikeyourcallingeachother.” (24:63)Therefore it isnecessary that supplication (du‘a) forhimbedifferent than thesupplicationofotherpeopleforeachother.---1.Afamoushadithscholar.2.‘AlqamaibnKhalidal-Aslami.3.Muslimandal-Bukhari.4.At-Tabaraniandad-Daylami.5.Al-BukhariandMuslim.6.i.e.saying“‘alayhi’s-salam”whenheismentioned.7.TheextremeShi‘iteswho rejected ‘AliZaynal-‘Abidinwhenhe refused to rejectAbuBakrand‘Umar.---

SECTION9

ConcerningthevisittotheProphet’sgrave,theexcellenceofthosewhovisititandhowheshouldbegreeted

Visitinghisgrave is part of theSunna and is both excellent and desirable. Ibn ‘Umar said that theProphetsaid,“Myintercessionisassuredforallwhovisitme.”1AnasibnMaliksaidthattheMessengerofAllahsaid,“AnyonewhovisitsmeinMadinaforthesakeofAllahisnearmeandIwillintercedeforhimontheDayofRising.”2Hesaid,“Whoevervisitsmeaftermydeath,itisasifhevisitedmewhileIwasalive.”3Malikdislikedpeoplesaying,“Wevisited thegraveof theProphet,mayAllahblesshimandgranthimpeace.”Peoplehavedisagreedabout themeaningof this statement. It is said thathedisliked itbecause of the Prophet’s saying, “Allah curses women who visit graves.”4 People relate that theProphetthensaid,“Iforbadeyoutovisitthegraves,butnowyoucanvisitthem.”5TheProphet said, “Anyonewhovisitsmygrave...” and used theword “visit”. It is said that this is

because thevisitor isconsidered tobebetter than theonevisited.Thishasno foundationsincenoteveryvisitorhasthisqualityandsoitisnotauniversalprinciple.ThehadithconcerningthePeopleof theGardentalksabout their“visit” to theirLord,so it isnotforbiddentouse thisexpressioninrespectofAllah.Abu ‘Imranal-Fasi said, “Malikdislikedanyonesaying, ‘the tawaf of thevisit’,or, ‘wevisited thegraveoftheProphet’,becausepeoplenormallyusethatforvisitsbetweenthemselves,andhedidnotliketoputtheProphetonthesamelevelasotherpeople.Hepreferredaspecificstatementlike‘WegreetedtheProphet,mayAllahblesshimandgranthimpeace.’“Moreover, it is merely recommended for people to visit each other whereas there is a strongobligation to visit the grave of the Prophet. “Obligation” here means the recommendation andencouragementtodothat,nottheobligationthatisalegalduty.I thinkthebest interpretationis thatMalikforbadeanddislikedthepracticeofconnectingtheword“grave”withtheProphet.Hedidnotdislikepeoplesaying,“WevisitedtheProphet,mayAllahblesshim and grant him peace.” This is because of the Prophet’s statement, “OAllah, do notmakemygraveanidoltobeworshippedafterme.Allahwasveryangrywithpeoplewhotookthegravesoftheirprophetsasmosques.”Soheomittedtheword“grave”inordertocutoffthemeansandclosethedoortothiswrongaction.Allahknowsbest.IshaqibnIbrahim,thefaqih,saidthatwhensomeonegoesonhajj,heshouldgotoMadinawiththeintention of praying in themosque of theMessenger ofAllah, seeking the blessing of seeing hisMeadow,6hisminbar,hisgrave,theplacewherehesat,theplaceshishandstouchedandtheplaceswherehisfeetwalkedandthepostonwhichheusedtolean,whereJibrildescendedtohimwiththerevelation,andtheplacesconnectedwiththeCompanionsandtheImamsof theMuslimswholivedthere.Heshouldhaveconsiderationforallthesethings.IbnAbiFudayksaid thatheheardsomeonestate,“Wehaveheard thatallwhostopat theProphet’sgrave should recite theayat, ‘Allah andHis angels bless the Prophet,’ (33:56) and then say, ‘MayAllah bless you,Muhammad.’ If someone says this seventy times, an angelwill call to him, ‘MayAllahblessyou!’andallhisneedswillbetakencareof.”YazidibnAbiSa‘idal-Mahrisaidthathewentto‘Umaribn‘Abdu’l-‘Azizandwhen‘Umarbadehimfarewell, he said, “Iwould like you to do something forme.Whenyou reachMadina and see thegrave of the Prophet, may Allah bless him and grant him peace, greet him for me with peace.”Anothersaid,“HeusedtosendsuchgreetingsinhislettersfromSyria.”OneoftheearlyMuslimssaid,“IsawAnasibnMalikcometotheProphet’sgrave.HestoppedandraisedhishandssothatIthoughthewasbeginningtheprayer.HegreetedtheProphetandthenleft.”IbnWahb said thatMalik said that when someone greets the Prophet, and makes supplication, heshouldstandwithhisfacetowardsthegrave,nottowardsqibla,drawnearandgreethimbutnottouchthegravewithhishands.InAl-Mabsut,Maliksays,“IdonotthinkpeopleshouldstandatthegraveoftheProphet,mayAllahblesshimandgranthimpeace,butshouldgreetandthendepart.”IbnAbiMulaykasaid,“AnyonewhowantstostandandfacetheProphetshouldfacethelampwhichisintheqiblaendofthegraveattheProphet’shead.”Nafi‘said,“Ibn‘Umarusedtomakethegreetingatthegrave.Isawhimcometothegraveahundredtimesormore.Hewouldsay,‘PeacebeupontheProphet,mayAllahblesshimandgranthimpeace.PeacebeuponAbuBakr.’“Thenhewouldleave.Ibn‘Umarwasalsoseentoputhishandontheseat

oftheProphetattheminbarandthenplacehishandonhisface.IbnQusaytandal-‘Utbisaid,“Whenthemosquewasempty,theCompanionsoftheProphetusedtotouchtheknoboftheminbarwhichwasnearthegravewiththeirrighthands.Thentheyfacedtotheqiblaandmadesupplication.”In theMuwatta’we find thatMalik, according to the transmission ofYahya ibn al-Laythi, used tostandatthegraveoftheProphetandwouldprayontheProphet,AbuBakrand‘Umar.AccordingtoIbnal-Qasimandal-Qa‘nabi,hemadesupplicationforAbuBakrand‘Umar.AccordingtoIbnWahb,Maliksaidthatthegreetershouldsay,“Peacebeuponyou,OProphet,andthemercyofAllahandHisblessings.”Inal-Mabsut,hegreetedAbuBakrand‘Umar.QadiAbu’l-Walidal-Bajisaid,“IthinkthatheshouldsupplicatefortheProphetusingtheterm‘salat’anduseadifferentwordforAbuBakrand‘UmarasIbn‘Umarindicated.”IbnHabib said, “Whenyouenter theProphet’smosque,youshould say, ‘In thenameofAllahandpeacebeupontheMessengerofAllah.PeacebeuponusfromourLord.AllahandHisangelsblessMuhammad.OAllah, forgive us ourwrong actions and open for us the gates ofYourmercy andYourGardenandpreserveusfromtheaccursedshaytan!’“Then you should go to theMeadowwhich is that part of themosque between the grave and theminbar.Praytworak‘atsthereinwhichyoupraiseAllahbeforestandingatthegrave.AskHimforthecompletefulfillmentoftheintentionwhichbroughtyououttovisithimandforhelpinrealisingit.Ifyourtworak‘atsareoutsidetheRawda, that issufficientalthoughit isbetter if theyare in theRawda. The Prophet said, ‘The area between my house and the minbar is one of the meadows(rawdas)oftheGarden.MyminbarisononeoftheraisedgardensoftheGarden.’“Thenyoustandatthegravewithhumilityandrespect,andblesshimandgivewhatpraiseyoucan.YougreetAbuBakrand‘Umarandmakesupplicationforthemanddoalotofprayerinthemosqueof the Prophet night and day. Do not forget to go to themosque of Quba’ and the graves of themartyrs.”Malik said in his letter toMuhammad,7 “The Prophet,mayAllah bless him and grant him peace,shouldbegreetedwhenyouenterandleave(i.e.theProphet’smosque)”Muhammadsaid,“Whenyouleavethemosque,finishyourtimetherestandingatthegrave.ItisthesamewhenyouwanttoleaveMadina.”Ibn Wahb relates that Fatima said that the Prophet said, “When you enter the mosque, bless theProphet,mayAllahblesshimandgranthimpeace,andsay,‘OAllah,forgivememywrongactionsandopenthedoorsofYourmercytome.’Whenyouleave,blesstheProphet,mayAllahblesshimandgranthimpeace,andsay,‘OAllah,forgivememywrongactionsandopenthedoorsofYouroverflowingfavourtome.’”8MuhammadibnSirinsaid,“Whenpeopleenteredthemosque,theyusedtosay,‘MayAllahandHisangelsblessMuhammad.Peacebeuponyou,OProphet,andthemercyofAllahandHisblessings.InthenameofAllahwehaveenteredand in thenameofAllahwehavegoneout.Wehave reliedonAllah.’Theysaidsomethingsimilarwhentheywentout.”WhentheMessengerofAllahenteredthemosque,heusedtosay,“OAllah,openthedoorsofYourmercytomeandmakethegatesofYourprovisioneasyforme.”AbuHurayrasaid,“Whenoneofyouentersthemosque,lethimprayontheProphetandsay,‘Allah,

openthewayforme!’”Inal-Mabsut, Malik said, “It is not necessary for the people of Madina who enter and leave themosquetostandatthegrave.Thatisforstrangers.”Malikalsosaid,“There isnoharminsomeonewhocomesfromajourneyor leavesona journeystanding at the grave of the Prophet, may Allah bless him and grant him peace, and asking forblessingonhimandmaking supplication for himand forAbuBakr and ‘Umar.”Hewas told thatsomeof thepeopleofMadinawhohadneithercomefromajourneynorweregoingona journeywould do that once a day ormore, sometimes once or twice onJumu‘a or other days, giving thegreetingandmakingsupplicationforanhour.Maliksaid,“Ihavenotheardthismentionedbyanyofthepeopleoffiqhinourcity.Itispermittedtoabandonit.Thelastpeopleofthiscommunityareonlyputrightbythefirst,andIhavenotheardofthefirstpeopleofthiscommunityoranyoftheSalafdoingthat.Itisdislikedexceptforsomeonewhohascomefromorisgoingonajourney.”Ibnal-Qasimsaid,“WhenthepeopleofMadinaleftorenteredMadina,Isawthattheyusedtocometothegraveandgivethegreeting.”Hesaid,“Thatiswhatisconsideredtobethecorrectthingtodo.”Al-Baji said, “There is adifferencebetween thepeopleofMadinaand strangersbecause strangershaveaspecificintentionfordoingsowhereastheMadinanslivethereanddonotintendtogothereforthesakeofthegraveandthegreeting.”IntheBookofAhmadibnSa‘idal-Hindiaboutpeoplestandingatthegravewefind,“Donotclingtoitanddonottouchitanddonotstandatitforalongtime.”In the ‘Utibiyyawefind,“In themosqueof theProphet,mayAllahblesshimandgranthimpeace,beginwiththeprayerontheProphetwhichyousaybeforethesalam.”ThebestplacefornafilaprayersinthemosqueoftheProphetisintheprayer-placeoftheProphetwherethepostscentedwithkhaluqperfumeislocated.Intheobligatoryprayer,itisbesttogotothefrontrows.Ipreferstrangerstodothenafilaprayersthereratherthanintheirhouses.”---1.IbnKhuzayma,al-Bazzarandat-Tabarani.2.Al-Bayhaqiandothers.3.Al-Bayhaqi.4.IbnHanbal,at-TirmidhiandIbnHibbanfromAbuHurayra.5.MuslimfromBurayda.6.AnareaoftheProphet’sMosquebetweenhistombandtheminbarcalledtheRawda.7.Oneof thecompanionsofMalik,possiblyMuhammad ibnal-Hasanash-ShaybaniwhowasalsooneofthecompanionsofAbuHanifa.8.IntheSunanCollections.---

SECTION10

TheadabofenteringtheMosqueoftheProphetanditsexcellence,theexcellenceoftheprayerinitandinthemosqueofMakka.TheProphet’sgraveandminbar,andtheexcellenceoflivinginMadinaandMakka

Allahsays,“Amosque thatwas foundedon taqwa from the firstday isbetter foryou to stand in.”(9:108)ItisrelatedthattheProphetwasasked,“Whichmosqueisthat?”Hereplied,“Mymosque.”1ThisiswhatwassaidbyIbnal-Musayyab,ZaydibnThabit,Ibn‘UmarandMalikibnAnasandothers,whileIbn‘AbbassaidthatitreferstothemosqueofQuba’.AbuHurayrasaid that theProphetsaid,“Mountsshouldonlybesaddledtovisit threemosques: theMasjidal-Haram,mymosqueandtheMasjidal-Aqsa.”2‘Abdullahibn‘Amribnal-‘AssaidthatwhentheProphetenteredthemosque,hesaid,“IseekrefugewithAllahtheMagnificentandwithHisnoblefaceandtimelessprayerfromtheaccursedShaytan.”3Maliksaidthat‘Umaribnal-Khattabheardavoiceraisedinthemosqueandcalledouttotheperson,“Whoareyou?”He replied, “AmanofThaqif.”He said, “If youhadbeen fromoneof these twocities,Iwouldhavepunishedyou.Nooneshouldraisehisvoiceinourmosques.”MuhammadibnMaslamasaid,“Nooneshouldintentionallyraisehisvoiceordoanythingoffensiveinthemosque.Heshouldkeephimselffromwhatisdisliked.”Allscholarsagreethatthisappliestoallmosques.QadiIsma‘ilsaidthatMuhammadibnMaslamasaidthatinthemosqueoftheProphetitisdislikedforanyone to speak loudly in such away as to distract thosewho are praying.This is apart from thegeneral prohibition about raising the voice in mosques. It is disliked to raise the voice with thetalbiyya4inallcongregationalmosquesexcepttheMasjidal-HaramandtheProphet’sMosque.AbuHurayrasaidthattheProphetsaid,“Theprayerinmymosqueisbetterthanathousandprayersinallothermosques,excepttheMasjidal-Haram.”5PeopledisagreeaboutwhatthisexceptionmeansinthesamewaythattheydisagreeabouttherelativemeritsofMakkaandMadina.Malik(accordingtoAshhabandIbnNafi‘andothers)believesthatthehadithsayingthattheprayerinthemosqueoftheProphetisbetterthanathousandprayersinallothermosquesexcepttheMasjidal-HarammeansthattheprayerintheProphet’smosqueisbetterthantheprayerintheMasjidal-Haram,butlessthanathousandtimesbetter.Theyuseasaproofforthisopinionwhathasbeenrelatedfrom‘Umar ibn al-Khattabwhen he said, “The prayer in theMasjid al-Haram is better than a hundredprayers inothermosques.” It followsfromthis that theexcellenceof theProphet’smosque isninehundredprayersgreater.ThisisbasedontheexcellenceofMadinaoverMakkaashasbeenstatedby‘Umaribnal-Khattab,MalikandotherpeopleofMadina.ThepeopleofMakkaandKufabelieveinthesupremacyofMakka.Thatiswhat‘Ata’,IbnWahbandIbnHabibamongMalik’speoplehavestated,andas-Sajirelatedthatfromash-Shafi‘i.Theytaketheexceptionintheprevioushadithliterally,consideringtheprayerintheMasjidal-Haramisbetter.Forprooftheyusedthehadithof‘Abdullahibnaz-ZubayrfromtheProphet,“OneprayerintheMasjidal-Haramisbetterthanahundredprayersinmymosque.”Qatadarelatessomethingsimilar.It isalsosaid thatprayer in theMasjidal-Haram is ahundred thousand timesbetter thanprayer in

othermosques.

However,thereisnodisputethattheplaceofhisgraveisthebestplaceonearth.QadiAbu’l-Walidal-Bajisaid,“Thehadithimpliesthecontradictionofthesupremacyofthemosqueof Makka over all other mosques. Its excellence in relation to Madina is not recognised by thishadith.”At-Tahawibelieved thatMadina’sexcellencewas in theobligatoryprayers,whileMutarrifibn ‘Abdullah said itwas in the supererogatoryprayersaswell.Hesaid, “Itsweeksarebetter thanotherweeks,andRamadaninMadinaisbetterthanRamadananywhereelse.”TheProphetsaid,“WhatisbetweenmyhouseandmyminbarisoneoftheMeadowsoftheGarden.”6AsimilarhadithisrelatedbyAbuHurayraandAbuSa‘idal-Khudriwhoadded,“andmyminbar isover my Basin.” And in another hadith we find, “Myminbar is one of the raised gardens of theGarden.”At-Tabari said that thishas twomeanings.One is that theword“house”means thehousewherehelivedasitisrelated,“betweenmyroomandmyminbar,”andtheotheristhat“house”referstohisgrave,asisstatedbyZaydibnAslamwhosaidthatthishadithshouldberelated,“betweenmygraveandmyminbar.”At-Tabarisaid,“Sincehisgrave is inhishouse,bothmeaningscometo thesamethingandthereisnoconflict.”Hisgravewasinhisroom,whichwashishouse.Variousthingsaresaidabout,“MyminbarisovermyBasin.”Onepossibilityisthatitactuallymeanshisminbarinthemosqueandthisistheclearestmeaning.ThesecondisthathehasanotherminbarintheNextWorld.Thethird is thatbyhisminbar,andbeingpresentat it,hemeansperforminggoodactionswhichbringonetotheBasinandletonedrinkfromit.“One of the Meadows of the Garden” can also have two meanings. One is that it assures thatsupplication and prayer in theRawda, i.e. between the Prophet’s grave and hisminbar, merit thatreward,inthesamewayasitissaid,“TheGardenisundertheshadowofthesword.”ThesecondisthatthatareaistransportedbyAllahandactuallyisintheGarden.Ibn‘UmarandsomeotherCompanionsrelatedthattheProphetsaidaboutMadina,“NoonewillbesteadfastinthefaceofitsdifficultiesandhardshipsbutthatIwillbeawitnessoranintercessorforhimontheDayofRising.”7HesaidaboutthosewholeftMadina,“Madinaisbetterforthemiftheyonlyknew.”8Hesaid,“Madinaislikeapairofbellows.Itdrivesawaywhatisimpureandleaveswhatispure.”9He said, “No one leavesMadina out of aversion to it but that Allah gives it someone better thanhim.”10TheProphetsaid,“AllahwillraiseupwhoeverdiesinoneofthetwoHarams11onhajjor‘umraontheDayofRisingwithoutreckoningorpunishment.”12Anotherpathoftransmissionhas,“HewillberaisedupamongthetrustworthyontheDayofRising.”Ibn‘UmarsaysthattheProphetsaid,“WhoevercandieinMadinashoulddosoforIwillintercedeforallwhodieinit.”13Allahsays,“ThefirsthouseestablishedforpeoplewasthatatBakka,blessed....initissecurity.”(3:96)Oneof thecommentators says that “security”means safety from theFire. It is said itmeans safetyfromthedesignsofsomeonewhowoulddosomethingifthepersonwereoutsidetheHaram.Itwasusedas a sanctuary in theJahiliyya.This is similar toHiswords, “WhenHemade theHouse as a

placetovisitforpeopleandasanctuary.”(2:125)ItisrelatedthatsomepeoplecametoSa‘dunal-KhawlaniatMonastir.Theyacquaintedhimwiththefact that the Kutama (a Berber tribe) had killed a man. They had kindled a fire under him rightthroughanentirenight.Itdidnotdoanythingtohimandhisbodyremainedunblemished.Heasked,“Hadhegoneonthreehajjs?”Theyreplied,“Yes.”Hesaid,“Iwastoldahadiththatanyonewhogoesonhajjoncefulfillstheobligation;anyonewhogoesonhajjtwiceclaimsadebtwithhisLord;andanyonewhogoesonhajjthreetimes,AllahwillmakehishairandbodyharamfortheFire.”WhentheMessengerofAllahlookedattheKa‘ba,hesaid,“Welcometoyou!Whathouseisgreaterthanyouorhasgreaterinviolabilitythanyourinviolability?”14Hesaid,“NoonesupplicatestoAllahattheBlackCorner15butthatAllahanswersitforhim.Itisthesamebeneaththewater-spout.”16TheProphetsaid,“Whoeverpraystworak‘atsbehindtheMaqamIbrahim17willbeforgivenhispastandfuturewrongactionsandwillbegatheredwiththosewhoaresafeontheDayofRising.”18Ibn ‘Abbas said that he heard theMessenger ofAllah say, “No one supplicates for a thing in thisMultazamofthemosque19butthathissupplicationisgranted.”Ibn‘Abbassaid,“IhaveneveraskedAllahforsomethinginthisMultazamsinceIheardthisfromtheMessengerofAllahwithoutmyrequestbeinggranted.”‘AmribnDinarsaid,“IhavenotaskedAllahforanythinginthisMultazamsinceIheardthisfromIbn‘Abbaswithoutmyrequestbeinggranted.”Sufyanath-Thawrisaid,“IhavenotaskedAllahforanythinginthisMultazamsinceIhearditfrom‘Amrwithoutmyrequestbeinggranted.”Al-Humaydi said, “I have not asked Allah for anything in thisMultazam since I heard this fromSufyanwithoutmyrequestbeinggranted.”MuhammadibnIdrissaid,“IhavenotaskedAllahforanythinginthisMultazamsinceIhearditfromal-Humaydiwithoutmyrequestbeinggranted.”Abu’l-Hasanibnal-Hasansaid,“IhavenotaskedAllahforanythinginthisMultazamsinceIhearditfromMuhammadibnIdriswithoutmyrequestbeinggranted.”AbuUsamasaid,“Idonotrememberal-HasanibnRashiqtransmittingthisasahadithbutIhavenotaskedAllahforanythinginthisMultazamsincethetimeIhearditfromhimwithoutmyrequestbeinggrantedasfarasthisworldisconcerned.IhopethatitwillalsobegrantedintheNextWorld.”Al-‘Udhri said, “I have not asked Allah for anything in thisMultazam since I heard it from AbuUsamawithoutmyrequestbeinggranted.”QadiAbu‘Alisaid,“IhaveaskedAllahformanythingsandsomeofthemhavebeengranted,andIhopethattherestofthemwillbegrantedoutofthevastnessofHisbounty.”Wehavementionedafewanecdotesinthissection,eventhoughtheydonotstrictlybelongtoit, inordertogainthemaximumbenefit.AllahgivessuccessinfollowingtherightcoursebyHismercy.---1.Muslim.

2.Al-Bukhari,Muslim,an-Nasa’iandAbuDawud.3.AbuDawud.4.Thecallof“Labbayk” (AtYourservice)madeby thepilgrimsas theysetout forhajjandmaketheirwaytoMakka.5.Al-BukhariandMuslim.6.Al-BukhariandMuslim.7.Muslim.8.Partofalonghadithinal-BukhariandMuslim.9.Al-BukhariandMuslim.10.Muslim.11.MakkaorMadina.12.Al-Bayhaqiandad-Daraqutni.13.IbnMajah,IbnHibbanandat-Tirmidhi.14.At-Tabarani.15.ThecorneroftheKa‘bawheretheBlackStoneissituated.16.AdrainageductontheroofoftheKa‘ba.17.AplaceoppositethewalloftheKa‘bawhichhasthedoorinitwheretheProphetIbrahimstoodwhentheKa‘bawasbeingbuilt.18.Ad-Darimi.19.ThewalloftheKa‘babetweenthedoorandtheBlackStone.---

PARTTHREEOnwhatisnecessaryfortheProphetandwhatisimpossibleforhim,whatispermittedforhimandwhatisforbiddenforhimandwhatisvalidinthosehumanmatterswhichcanbeascribedtohim

Introduction

Allahsays,“MuhammadisonlyaMessenger,andMessengershavepassedawaybeforehim.Why,ifhe should die or be killed...” (3:144) and “The Messiah, son of Maryam, is only a Messenger.Messengers have passed away before him and hismotherwas a truthfulwoman.They used to eatfood,”(5:75)and“WeonlysentMessengersbeforethatatefoodandwalkedinthemarkets,”(25:20)and“Say:Iamamortallikeyoutowhomrevelationhasbeengiven.”(18:10)Muhammad and all the Prophets ofmankindwere sent tomen. If it had not been for that, peoplewouldnothavebeenabletohavemetthemface-to-face,tohaveacceptedfromthemandspokenwiththem.Allahsays,“IfWehadmadehimanangel,Wewouldstillhavemadehimaman.”(6:9)Thatistosay,ifthathadhappened,theangelwouldhavetakentheformofamantowhomtheycouldspeaksincetheywouldnotbeabletofaceanangelandspeakwithitiftheysawitinitstrueform.Allahsays,“Say, if therehadbeenangelson theearthwalkingatpeace,WewouldhavesentdownuponthemanangelasaMessengerfromheaven.”(17:95)Thatistosay,itisnotpossibleinthesunnaofAllahtosendanangelexcepttoonewhoisthesameasitortoonetowhomAllahgivesaspecialgift,choosesandmakesstrongenoughtobeabletofaceit,suchastheProphetsandMessengers.TheProphetsandMessengersare intermediariesbetweenAllahandHiscreation.TheyconveyHiscommands and prohibitions, His warning and threat to His creatures and they acquaint themwiththingstheydidnotknowregardingHiscommand,creation,majesty,powerandHisMalakut.Theiroutwardform,bodiesandstructurearecharacterisedbythequalitiesofmenasfarasnon-essentialmatterssuchasillnesses,deathandpassingawayareconcernedandtheyhavehumantraits.Buttheirsoulsandinwardpartshavethehighestpossiblehumanqualities,associatedwiththeHighestAssembly,1 which are similar to angelic attributes, free of any possibility of alteration or evil.Generally speaking the incapacity andweakness connectedwith being human cannot be associatedwiththem.Iftheirinwardpartshadbeenhumaninthesamewayastheiroutward,theywouldnothavebeen able to receive revelation from the angels, see them,mix and sitwith them in theway othermortalsareunabletodo.If their bodies and outward parts had been marked by angelic attributes as opposed to humanattributes,themortalstowhomtheyweresentwouldnothavebeenabletospeakwiththemasAllahhas already said. Thus they have the aspect of men as far as their bodies and outward parts areconcerned,andthatofangelsinrespectoftheirsoulsandinwardparts.ItisinthiswaythattheProphetsaid,“IfIhadtakenaclosefriendfrommycommunity,IwouldhavetakenAbuBakrasa friend,but it is thebrotherhoodof Islam.Ratheryourcompanion is theclosefriendoftheMerciful.”2Hesaid,“Myeyessleepandmyheartdoesnotsleep.”3Hesaid,“IamnotmadethesameasyoubutmyLordstillgivesmefoodandmakesmedrink.”4Theirinwardpartsaredisconnectedfromevilandfreefromimperfectionandweakness.Thissummarywillcertainlynotbeenoughforall thosewhoareconcernedwith thissubject.Most

peoplewillrequirefurtherexpansionanddetailandthiswillcomeinthefollowingtwochapters,withthehelpofAllah.Heisenoughformeandthebestofguardians.---1.ThosebroughtneartothepresenceofAllah,ortheexaltedangels.2.Al-Bukhari.3.IbnSa‘d.4.Muslimandal-Bukhari.---

ChapterOne

CONCERNINGMATTERSOFTHEDEENANDTHEPROPHET’SBEINGPROTECTEDFROMIMPERFECTION

PREFACE

Know that unexpected events and afflictions towhich a person is subject canoccur to thebodyorsenseseitherwithoutintentionandchoice-asinthecaseofillnessanddisease-orbyintentionandchoice.Allthesethingscanactuallybecategorisedasactions.However,theShaykhshaveclassifiedthemintothreetypes:beliefwiththeheart,statementonthetongueandactionbythelimbs.Allmenhaveafflictionsandchangeshappentothembothbychoiceandwithoutit ineachofthesecategories.AlthoughtheProphetwasaman,andthereforewhateverispermittedtohappentopeopleingeneralcould in theoryhappen tohim,definiteproofshavebeenestablishedand it isagreedbyconsensus that such thingsdidnothappen tohimandhewas freeofmanyof theafflictionswhichoccur,withorwithoutchoice,aswewillmakecleartoyouintheexpositionwhichfollows.

SECTION1

ConcerningthebeliefoftheProphet’sheartfromthemomentofhisprophethood

KnowthattheProphet’stawhid,hisknowledgeofAllahandtheattributesofAllah,hisbeliefinAllah,andwhatwasrevealedtohimisbasedonthegreatestpossiblegnosis,clearknowledgeandcertainty.It isfreeofignorance,doubtorsuspicion.TheProphetisprotectedinrespectofthesethingsfromeverythingincompatiblewithgnosisandcertainty.TheMuslimshaveageneralconsensusregardingthis.ClearproofsindicatethatitwouldnotbesoundtoimputetohimanythingotherthanthebeliefsofalltheProphets.Ibrahim’swords,“Yes,butso thatmyheartwillbeatpeace,” (2:260)1donotcontradict this,sinceIbrahimdidnotdoubtwhatAllahhadtoldhimaboutbringingthedeadtolife.Hewantedtoputhisheartatpeaceand tobe freeofanycontentiousnessbyactuallyseeing thedeadbrought to life.Hefirstacquired indirectknowledgeof itsoccurrenceand thensubsequentlyhedesiredknowledgebydirectwitnessing.AsecondpossibilityisthattheProphetIbrahimwantedtolearnabouthisstationwithhisLordandtoknowwhetherhissupplication,askinghisLordforthisfavour,wouldbeanswered.ThenAllahsays,“Doyounotthenbelieve?”(2:260)i.e.thatyourstationwithMeandyourclosefriendshipandyourbeingchosenareconfirmed.Athirdpossibilityisthatheisaskingforincreaseincertaintyandpeaceofmind,eventhoughhedidnot doubt in the first instance. Knowledge, and speculative knowledge in particular, can vary instrength,and,whereasitisimpossiblefordoubttooccurwherenecessaryknowledgeisconcerned,itispermittedinthespeculative.Hewantedtomovefromspeculationandreporttoactuallywitnessingit,torisefromtheknowledgeofcertaintytothevisionofcertainty.Areportisnotthesameaseye-

witnessing.ThisiswhySahlibn‘Abdullahat-Tustarisaid,“Heaskedforthecovertobeliftedfromhiseyessothathecouldbeincreasedinhisfirmstatebythelightofcertainty.”Afourthpossibilityisthatheuse,asanargumentagainsttheidolatersthefactthattheirLordbringstolifeandmakesdie.HesoughtthisfavourfromhisLordinordertoconfirmhisargumentbyeye-witnessing.Afifthpossibility,assomeonesaid, is thatIbrahimismakingarequestusingadaband thatwhat isreallyimpliedis:“Givemethepowertobringthedeadtolife,implying:sothatmyheartwillbeatrestfromthisdesire.”Asixthpossibilityisthathesawinhimselfdoubtandwhatcouldbedoubted,buthewasansweredandhewasincreasedinnearness.OurProphetsaid,“Wearemore likely todoubt thanIbrahim.”TheProphet’sstatementnegates thepossibilityofanydoubton Ibrahim’spart. It eliminatesanynegative thoughts that theCompanionsmighthavehadaboutIbrahim,i.e. themeaningis:“WearecertainoftheRisingandthatAllahwillbringthedeadtolife.IfIbrahimhaddoubted,wewouldhavebeenmorelikelytodoubtthanhim.”TheProphetsaid this,eitherbywayofadab,orbecause theProphetmeantby‘we’hiscommunitywhowere,ofcourse,subjecttodoubt,orbywayofhumilityandcompassionifthestoryofIbrahimistakentoapplytotheexperienceofhisstateortohisincreaseincertainty.If, inthiscontext,youaskaboutthemeaningofAllah’swords,“IfyouareindoubtaboutwhatWehavesentdowntoyou,askthosewhorecitetheBookbeforeyou,”(10:94)thenbeware!MayAllahmakeyourheartfirm!BewareoflettinganythingthatcertaincommentatorshavementionedfromIbn‘Abbasoranyoneelsecauseyoutothinkanythingwhichsuggestsdoubtonthepartof theProphetconcerningwhatwasrevealedtohim,evenifhisdoingsowouldbepartofhumanness.Thatisnotpermissibleforhimatall.Ibn ‘Abbas said that the Prophet did not doubt nor question. Something similar comes from IbnJubayrandal-Hasanal-Basri.QatadasaidthattheProphetsaid,“Idonotdoubtanddonotquestion.”There is also some disagreement about what the ayat means. It is said that what is meant is, “OMuhammad,saytothedoubters,‘Ifyouareindoubt.’“Somecommentatorshavesaidthattheotherpartsofthesuraindicatethisinterpretation.Allahsays,“Say:Opeople,ifyouareindoubtaboutmydeen.”(10:104)ItissaidthatheretheArabsandpeopleotherthantheProphetaremeantinthesameway that in Allah’s words, “If you associate, your actions will fail,” (39:65) the Prophet is beingaddressed,but the import is intendedforothers.This issimilar to,“Donotbe indoubtaboutwhatthesemenworship.”(11:109)Therearemanyothersimilarinstances.Bakribnal-‘Ala’said,“DoyounotseethatAllahsays,‘DonotbeamongthosewhodenythesignsofAllah.’(10:95)ItistheProphetwhoisbeingdeniedinwhatheiscallingto,sohowcanhebeamongthosewhodenyHim?Thisshowsthatsomeoneelseismeant.ItislikeAllah’swords,‘TheMerciful,askonewhoisinformedaboutHim.’(25:59)TheonebeingcommandedhereisnottheProphet.TheProphet,rather,istheonewhoisinformedandquestioned.Heisnottheasker.Suchdoubtiswhatledto some other people besides the Prophet being commanded to ask those who recite the BookregardingwhatAllahhasrelatedaboutthehistoryofpastnations-butnot,however,aboutwhattheProphetcalledtoregardingtawhidandtheShari‘a.ThisislikeHiswords,‘AskaboutthoseWesentofOurMessengersbeforeyou.’(43:45)TheidolatersaremeantwhilethewordsaredirectedtotheProphet.”

Itisalsosaidthatthisayatmeans:“AskUsaboutthoseWesentbeforeyou.”ThenAllahcontinueswiththequestion,“HaveWeappointedapartfromtheMercifulanydeitiestobeworshipped?”(43:45)inordertonegatethatsuggestion.ItissaidthattheProphet,mayAllahblesshimandgranthimpeace,wascommandedtoasktheotherprophets this question during the Night Journey. His certainty was too strong to need to ask thequestion.Itisrelatedthathesaid,“Idonotask,Ihaveenough.”IbnZaydrelatedthat.Itissaidthatthisayatmeans:“AskthenationstowhomWesentProphets,iftheirProphetshadcometothemwithouttawhid.”ThisiswhatMujahid,as-Suddi,ad-DahhakandQatadasaiditmeant.ThesumofthisisthattheProphetisinformingusaboutwhattheMessengersweresentwith.Allahdidnotgivepermissiontoanyonetoworshipother-than-Him.ThisrefutestheArabidolaterswhentheysaid,“WeworshipthemtocomenearAllahinproximity”(39:3),referringtotheidols.AsimilaruseoflanguageisusedintheQur ’anwhenAllahsays,“ThosewhoweregiventheBookknowthatitwassentdownfromyourLordwiththetruth,soonnoaccountbeamongthedoubters,”(6:114)i.e.concerningtheirknowledgethatyouareindeedtheMessengerofAllaheveniftheydonotaffirmthat.ThatdoesnotmeanthattheProphetwasentertainingdoubtsaboutwhatwasmentionedatthebeginningoftheayat.Itislikewhathasalreadybeenmentioned,i.e.“OMuhammad,saytothosewhodoubt,‘Donotbeamongthedoubters.’”This is shown by His words at the beginning of the ayat, “Should I seek some other judge thanAllah?”(6:114)inwhichtheProphetisclearlyaddressingothers.Itissaidthatthisayat(10:94)isinfactanaffirmationasinHiswords,“Didyousaytopeople:‘Takemeandmymotherasgodsapart fromAllah?’“ (5:116)Allahknowsverywell that ‘Isa,peacebeuponhim,didnotsaythat.Itissaidthatthemeaningoftheayat is:“Youarenotindoubt,soaskandyouwillbeincreasedinyourpeaceofmindandwillhavegreaterknowledgeandcertainty.”It issaid that themeaningis:“Ifyouare indoubtaboutwhatWehavehonouredandpreferredyouwith, then ask them about your description in the previous books and the extent of your virtuesrecordedinthem.”It is related fromAbu ‘Ubayda at-Tamimi that themeaning is: if you havemisgivings fromotherpeopleregardingtherevelation.YoumayalsoaskaboutthemeaningofHiswords,“UntilwhentheMessengersdespairedandthoughtthat they had been deceived (regarding Allah’s promise of victory)...” (12:110) using the readingkudhibu.Wesaythatthecorrectmeaningiswhat‘A’ishasaid.2WeseekrefugewithAllahfromtheMessengers thinkingsucha thingabout theirLord. Itmeans,according tomostcommentators, thatwhen theMessengersdespaired, they thought that thoseof their followerswhohadbeenpromisedvictoryhadrejectedthem.ItissaidbyIbn‘Abbas,an-Nakha‘i,IbnJubayrandothersthattheword“thought”intheayatreferstothefollowersandthecommunitiesoftheProphetsandMessengers,nottheProphetsandMessengersthemselves. Thatmeaning is relayed byMujahid, who reads it as kadhabu (they lied). But do notpreoccupyyourselfwithararecommentarywhichdoesnotbefitthestationofthe‘ulama’,letalonetheProphets.Itislikewhatisrelatedinthehadithsandsiraaboutwhathappenedatthebeginningoftherevelation

when theProphet said toKhadija, “I amafraid formyself.” It doesnotmean thathedoubtedwhatAllahhadbroughthimafterhehadseentheangel.Itmeansthathefearedthathisstrengthmightnotbeenoughtobeartheencounterwiththeangelwiththeresultthathisheartmightburstandhewoulddie.He said this, according towhat is in theSahih, either afterhemet the angelorbeforehemethimwhenAllahwasinforminghimofhisprophethoodbymeansof thefirstextraordinaryexperienceswhichhappenedtohimwhenthestonesandtreesgreetedhimandpropheticdreamsandgoodnewsbegan.Ashasbeenrelatedinoneofthepathsoftransmission,thefirstthingtohappentohimwasadream.Thenhewasshownasimilarthinginthewakingstate.Thatwastomakeiteasierforhim,sothatprophethoodwouldnotcomesuddenlyanddirectlyuponhimmakinghishumanframeunabletobearitonitsfirstappearance.IntheSahihwefindfrom‘A’ishathatshesaid,“ThefirstintimationthattheMessengerofAllahhadofrevelationwastruedreams.”Shesaid,“ThenhewasmadetoloveretreatuntiltheTruthcametohimwhenhewasintheCaveofHira’.”Ibn‘AbbassaidthattheProphetremainedinMakkaforfifteenyearshearingavoiceandthenseeingalightandnothingelseforsevenyears.Thenhereceivedrevelationforeightyears.IbnIshaqrelatedthatoneof theSalafsaid that theProphetmentionedhisexperience in thecaveofHira’andsaid,“HecametomewhenIwasasleepandsaid,‘Recite!’Isaid,‘WhatshallIrecite?’“Thereisasimilarhadithfrom‘A’ishawhichstatesthatJibrilseizedhimandrecitedthesuratohim,“ReciteinthenameofyourLord.”(96:1)Thenhesaid,“HeleftmeandIwokeupanditwasasifsomething had been taken from my heart. Now nothing was more hateful to me than a poet orsomeonepossessed.Isaid,‘Qurayshwillneversaythisofme!Ishallgotothetopofamountainandthrowmyself off and killmyself.’While Iwas intending to do that, I heard a voice calling fromheavensaying,‘OMuhammad,youaretheMessengerofAllahandIamJibril.’IlookedupandtherewasJibrilintheformofaman.”It is clear from this thatwhat theProphet said andwhat he intended todooccurredbeforehemetJibril and before Allah had informed him of his prophethood, his being made known and beingchosenforthemessage.Thisissimilartothehadithfrom‘AmribnShurahbilinwhichtheProphet,mayAllahblesshimandgranthimpeace,isreportedassayingtoKhadija,“SinceIhavebeeninretreat,IhaveheardavoiceandIfear,byAllah,thatthisisduetosomefoolishnessonmypart.”3HammadibnSalamasaidthattheProphetsaid,“IhearavoiceandseealightandIfearthatthereissomemadnessinme.”4Accordingtothis,ifitistruethathesaid“themosthatefulthingtomeisapoetoronepossessed”orphraseswhichimplydoubtinthetruthofwhathesaw,allofthatwasat thebeginningofhisaffairbeforetheangelmethimandinformedhimfromAllahthathewasHisMessenger.Buthowcanitbeso,whensomeofthesethingshavenotcomebysoundpathsoftransmission?AsforafterAllahhadinformedhimandafterhehadmettheangel,doubtisnotvalidinthatcaseforitisnotpermissibleforhimtodoubtwhathereceived.IbnIshaqrelatedthattheMessengerofAllahusedtohaveatalismanagainsttheevileyebeforetherevelationdescendedonhim.AftertheQur ’anhaddescendedonhimandhewasafflictedwithsomethingoftheevileye,Khadijaaskedhim,“ShallIsendsomeonetoyoutomakeatalismanforyou?”Hereplied,“No,notnow.”

ThereisalsothehadithwhereKhadijaexperimentedregardingthematterofJibrilbyuncoveringherhead.ShedidthattoconfirmthesoundnessoftheprophethoodoftheMessengerofAllahandofwhatthe angel brought and to remove her own doubts, not for the sake of theProphet, and so that shewouldbeinformedabouthisstate.Ithascomeinthehadithof‘AbdullahibnMuhammadibnYahyaibn‘UrwafromHishamibn‘Urwafromhis father from ‘A’isha thatWaraqa commandedKhadija to test thematter in thatway. In thehadithofIsma‘ilibnAbiHakim,KhadijasaidtotheMessengerofAllah,“Sonofmyuncle,willyoutellmewhenyourcompanioncomestoyou?”Hereplied,“Yes.”WhenJibrilcame,hetoldher.Shesaidtohim,“Sitbymyside.”Attheendofthehadith,shesaid,“Itisnotashaytan.Itisanangel,sonofmyuncle,sobefirmandrejoice.”Shebelievedhim.Thisindicatesthatshesoughttoverifyitforherselfbywhatshedidandtodemonstrateherbelief.ItwasnotdoneforthesakeoftheProphet.Ma‘maribnRashidal-Yamanispokeaboutthegapintherevelation.WehaveheardthattheProphetwassosadthathewentoutattimestothrowhimselfoffamountain.Ma‘mardidnotgiveanisnadormentionthelineoftransmissionforwhathesaid.ItcouldonlypossiblybeappliedtotheProphetatthe very beginning of his affair or because of the denial of his message by those to whom heconveyedit.ItisasAllahsays,“Perhapsyouwillconsumeyourselfwithgriefoverthemiftheydonotbelieveinthesewords.”(18:6)This interpretation isconfirmedby thehadithwhichSharik ibn ‘Abdullahan-Nakha‘i related from‘AbdullahibnMuhammadibn‘AqilfromJabiribn‘Abdullah.WhentheidolatersgatheredintheDaran-Nadwa5todiscusstheProphetandtheyagreedthattheyshouldsaythathewasasorcerer,thatwasdifficult for him to bear and hewrapped himself in his garment, enshrouding himself in it. Jibrilcametohimandsaid,“Oenwrapped!”and,“Oenshrouded!”(73and74)Orhemighthavefeared that thegapwasdue insomeway tohimselfand thus feared that itwasapunishment from his Lord. No rejection of this possibility has come which would cause it to beobjected to.There is something similar in the case of the flight ofYunus,when he feared that hispeoplewouldcallhimaliarregardingthepunishmentwithwhichhehadthreatenedthem.AllahsaysaboutYunus,“HethoughtthatWewouldhavenopoweroverhim,”(21:87)meaning:Wewouldnotconstrict him.Makki said that hedesired themercyofAllah andhoped thatHewouldnotmake itdifficultforhimwhenheleft.ItwassaidthathehadthegoodopinionofhisLordthatHewouldnotexactpunishmentfromhim.Itissaidthatitmeans:“Wewillgiveotherspoweroverhim.”Itissaidthatitmeans:“Wewillpunishhimforhisangeranddeparture.”‘Abdu’r-RahmanibnZaydsaidthatitmeans:“DidhethinkthatWewouldnothavepoweroverhim?ItisnotfittingtothinkthataProphetwouldbeignorantofoneofhisLord’sattributes.ItisthesamewhenHesays,‘Whenhewentoutinanger.’“(21:87)ThesoundpositionisthathewasangrywithhispeoplebecauseoftheirdisbeliefasIbn‘Abbas,ad-Dahhak and others stated.His angerwas not directed at his Lord since anger atAllah amounts tooppositiontohim.OppositiontoAllahisdisbelief.Itisnotproperforthebelievers,sohowcoulditbeproperfortheProphets?It is said thathewasafraidhispeoplewouldcallhima liarorkillhim. It is also said thathewasangry at one of the kings when he commanded his people to revert to a matter which Allah hadcommandedonthetongueofapreviousProphet.Yunussaidtohim,“DoyouthinkthatanotherhasbetterstandingwithHimthanme?”Butthekingwasdeterminedtodoitsoheleftinangerbecauseof

that.ItisrelatedfromIbn‘AbbasthatYunus’missionandprophethoodtookplaceafterthefishhadcasthimout.Forproofhetooktheayat,“WecasthimintothewildernessandhewassickandWemadeatreeofgourdsgrowoverhimandWesenthim toahundred thousandormore.” (37:147)HealsousedasaproofAllah’swords,“Donotbelikethemanofthefish,”(68:48)whichHefollowswith,“His Lord chose him andmade him one of the righteous,” (68:50) therefore indicating this storyhappenedbeforehebecameaProphet.IfyouweretoaskaboutthemeaningoftheProphet’swords,“MyheartbecomesrustedoversothatIaskforgivenessofAllahahundredtimeseveryday,”6andashesaidelsewhere,“morethanseventytimesaday,”bewarelestyoushouldthinkthatthisrustingoverimplieswhisperingordoubtcomingintohisheart.AccordingtoAbu‘Ubayd,themeaningofrustinthissenseiswhatcoversthehearts.Itsrootisthelayersofcloudthatcoverthesky.Anothersaidthattherustissomethingwhichcoversthehearts but not completely, like fine mist in the air which does not stop the light of the sun fromcomingthrough.Similarly,itisnottobeunderstoodfromthishadiththathisheartwascoveredahundredtimes,ormore than seventy times, a day since the expression used in most of the transmissions does notnecessarilymeanthat.Thenumberrefers to theprayerforforgivenessnot to therustingover.Theterm “rusting over” may indicate heedlessness of the heart, lapses of the self or forgetting theconstantremembranceandcontemplationofAllah.ThiswasforcedontheProphetbyhishavingtocontendwithmen,communitypolitics,familypreoccupations,meetingbothfriendsandenemies,theneeds of the self, and the burdensome responsibility of carrying out theMessage and bearing theTrust.Inallofthis,hewasobeyinghisLordandworshippinghisCreator.However,because theProphet,mayAllahblesshimandgranthimpeace, is thehighestofcreationwithAllah,themostelevatedindegree,themostcompleteingnosis,andhisstateispurityofheart,freedomfromanxiety, isolationwithhisLordand turning toHimwithallofhimself,andbecausethis,hisstationwithAllah, is thehigherofhis twostates, theProphetwasable toseewhenhewasabsentfromthisexaltedstateandpreoccupiedwithotherthings.HesawthisasafallingawayfromhissublimestateandhighstationandthereforeaskedAllahtoforgivehim.This is themostfittinginterpretationofthehadithandthebestknownone.Manypeoplehaveinclinedtothisinterpretation,skirtingitwithoutcompletelyencompassingallitsimplications.We have approached its hiddenmeanings and unveiled it for thosewho seek benefitfromit.Itisbasedonthefactthatlapses,inattentionandforgetfulnessinthingsotherthanthepathofconveyingtheMessagearepermissiblefortheProphetaswewillshow.Agroupof themastersofheartsandshaykhsof tasawwufbelieved that theProphetwasaltogetherfreeofthisandtoosublimeforanyforgetfulnessorlapses,sothatforthemthehadithreferstothebusinessofthiscommunitywhichworriedandsaddenedhimduetohisconcernforhispeopleandhis great compassion for them. He therefore asked for forgiveness for them. They said that the“rusting over” of his heart could in this instance be the sakina covering it as indicated byAllah’swords,“AllahsentdownHissakinaonhim.”(9:40)Hisaskingforgivenessistodisplayhisslavehoodandneed.Ibn‘Ata’said,“Hisaskingforgivenessisto informhis community that theymust ask for forgiveness.”Someoneelse said that itwas to tellthemtobecontinuallycautiousandnottorelysolelyontrust.

Itispossiblethatthis“rustingover”isastateoffearandawewhichcoveredhisheartandcausedhimtoaskforgivenessoutofthankfulnesstoAllahandclingingtohisslavehoodasheindicatedwhenhesaid,“ShouldInotbeathankfulslave?”Relatingtotheselastpossibilitiessomevariantsofthishadithhave,“MyheartiscoveredmorethanseventytimesadaysoIaskforgivenessofAllah.”You might ask the meaning of Allah’s words to Muhammad, “If Allah wished, He would havegatheredthemalltoguidance.Donotthenbeamongtheignorant.”(6:75)andthewordsofAllahtoNuh,“Donotaskforwhatyoudonothaveanyknowledgeof.Iwarnyousothatyouwillnotbeoneoftheignorant.”(11:46)Knowthatyoushouldnotpayanyattentiontothestatementofthosewhosaythattheayat regardingtheProphetmeans:“Donotbeamongthosewhoareinignorance.IfAllahhadwilled,Hewouldhavegatheredthemtoguidance.”Andthattheayat regardingNuhwhentheProphetsays,“Donotbeamongthosewhoare ignorantthatthepromiseistruewhenhesaid,‘Yourpromiseistrue,’”means,“Donotbeamongthosewhoare ignorant thatAllah’spromise is true.“If thiswere thecase itwould imply ignoranceofoneofAllah’squalities,andthatisaqualitywhichtheProphetsarenotpermittedtohave.Whatismeanthereisawarningthattheyshouldnottakeonthehallmarksoftheignorantintheiraffairs.ItisasifAllahweresaying,“Iwarnyou.”ThereisnoproofinanyayatthattheProphetshaveanyqualitywhichtheyareforbiddentohave.Buthowcanthatbetrue,youask,whentheayatregardingNuhsays,“Donotaskaboutwhatyoudonothaveknowledgeof.”(11:46)Itisbettertoapplythatayat towhatcomesafterit thantowhatcomesbefore it because such asking needs permission (idhn). It was permitted to ask about it at thebeginning,butthenAllahforbadeNuhtoaskaboutwhatwasconcealedandhiddenfromhimintheUnseen regardingwhy his son had to be destroyed. ThenAllah perfectedHis blessing onNuh byinforminghimwhythatwas thecasewhenHesaid,“He isnotoneofyourfamily. It isnota rightaction.”SimilarlyourProphetwascommandedinanotherayattoclingtopatienceinthefaceofhispeople’soppositionandnottobesodistressedbyitthatheapproachedthestateoftheignorantintheintensityof his grief. Abu Bakr ibn Furak related this interpretation. It is said that the speech is to thecommunityofMuhammadandmeans that theyshouldnotbeamong the ignorant.AbuMuhammadMakkisaid,“TherearemanyayatslikethisintheQur ’an.”This clearly shows that the Prophets must necessarily be protected from ignorance after thecommencementof theirprophethood. Ifyouwere to say that if theirprotection from thisdefect isconfirmed and it is not permissible for them to have any such thing, thenwhat is themeaning ofAllah’sthreattoourProphetwhenhedidwhathedidandwascautionedaboutit?TheansweristhatitisthesameaswhenAllahsays,“Ithasbeenrevealedtoyouandtothosebeforeyou,‘IfyouassociateotherswithAllah,youractionswillcometonothingandyouwillbeamongthelosers,’“(39:65)and“DonotcallonwhatwillneitherhelpyounorharmyouapartfromAllah.Ifyoudothat,youwillbeamongthewrong-doers.”(10:106)Allahalsosays,“ThenWewouldmakeyoutastethedoubleoflifeand thedoubleofdeath,andyouwouldhavefoundnone tohelpyouagainstUs,”(17:75)and“Wewouldhaveseizedhimbytherighthand,”(69:45)and“Ifyouobeymostofthoseintheearth,theywillmisguideyoufromthewayofAllah.Theyonlyfollowsupposition,conjecturing.”(6:116)Allahsays,“Ordotheysay,‘HehasforgedalieagainstAllah’?HadAllahwilled,Hewouldhavesealed

yourheart,andAllaheradicatesthefalseandverifiesthetruthbyHiswords.Hehasknowledgeofthethoughts in the breasts,” (42:24) and “OMessenger, convey thatwhich has been sent down to youfromyourLord.Ifyoudonotdoit,youhavenotconveyedHismessage.Allahwillprotectyoufrommen.Allahdoesnotguide thepeoplewhodisbelieve,” (5:67)and“FearAllahanddonotobey theunbelieversandhypocrites.”(33:1)Know,mayAllahgrantyouandussuccess,thatitisnotvalidorpermissiblefortheProphetnottoconveythemessageor toopposehisLord’scommand.TheProphetcannotassociateanythingwithAllahnorsay thingsaboutHimwhichshouldnotbesaidnor forge liesagainstHimnormisguideanyone.Hisheartisnotsealed,andhedoesnotobeytheunbelievers.However,Allahmadehisaffaireasybyclarifyingwhatheconveyedtohisopponents.IftheProphethadnotconveyeditinthisway,itwouldbeasifhehadnotconveyeditatall.HewascomfortedandhisheartstrengthenedwhenAllahsaid,“Allahwillprotectyoufrompeople.”(5:67)This is the sameaswhenAllah said toMusaandHarun, “Donot fear,” (20:46) to strengthen theirinsightinconveyingandmakingmanifestthedeenofAllahandtoremovefearoftheenemywhichwouldweakenthem.AsforHiswords,“IfhehadinventedanysayingagainstUs,Wewouldhaveseizedhimbytherighthand,”(69:44-45)and“ThenWewouldmakeyoutastethedoubleoflife,”(17:75)itmeansthatthiswouldbetherepaymentofsomeonewhodidthatanditwouldhavebeenhisrepaymentifhehadbeenoneofthosewhohaddoneit-butofcoursehedidnotdoit.InthesameveinAllahsays,“Ifyouobeymanywhoareintheearth,theywillmisguideyoufromthewayofAllah.”(6:106)WhoisbeingreferredtohereisotherthanhimasinHiswords,“Ifyouobeythosewhoreject,”(3:149)and,“IfAllahhadwilled,Hewouldhavesealedyourheart,”(42:24)and,“Ifyouassociate,youractionswill fail,” (39:65)andsimilarayats.Theonewho ismeant in theseayatsissomeoneotherthantheProphetanditisthestateofthepersonwhoassociatesthatisbeingtalkedabout.ThatisnotpermissiblefortheProphet,peacebeuponhim.Allah says, “FearAllah and do not obey the unbelievers.” (33:65) It does not say that he did obeythem.AllahwasforbiddinghimtodowhattheywantedandcommandinghimtodowhatHewantedasinHiswords,“DonotdriveawaythosewhocallontheirLord.”(6:52)TheProphetdidnotdrivethemawayandhewasnotoneofthewrongdoers.---1.“AndwhenIbrahimsaid,‘YesLord,showmehowYouwillgivelifetothedead,’Hesaid,‘Why,doyounotbelieve?’‘Yes,’hesaid,‘butsothatmyheartwillbeatpeace.’Allahsaid,‘Takefourbirdsandtwistthemtoyouandthensetapartofthemoneveryhill,thensummonthem,andtheywillcometoyourunning.’“2. It is related about ‘A’isha in al-Bukhari that ‘Urwa ibn az-Zubayr asked her about thisayat andwhether it should be read kudhibu (deceived) or kudhdhibu (called liars). She said that it waskudhdhibu(calledliars).Hesaid,“Indeed!Theyhadbeencertainaboutthatandthenthoughtthattheyhadbeendeceived.”Shesaid,“IseekrefugewithAllah!TheMessengerswouldnever think thatoftheirLord!”Hesaidtoher,“Sowhatisthisayatabout?”Shesaid,“ItreferstothefollowersoftheMessengers who believed and trusted in their Lord and then endured long affliction. Help wasdeferred until the Messengers despaired of those of their people who called them liars and theMessengersthoughtthattheirfollowershadbeencalledliars.ThenAllah’shelpcame.”

3.Al-Bayhaqi.4.At-Tabarani.5.AhouseinMakkawheretheQurayshusedtomeettodiscussmattersandmakedecisions.6.Muslim.---

SECTION2

TheprotectionoftheProphetsfromdefectsbeforeprophethood

PeopledisagreeaboutwhethertheProphetswereprotectedfromdefectsandthatsortofthingbeforetheywereProphets.Thecorrectpositionisthat,evenbeforetheywereProphets,theywereprotectedfromignoranceaboutAllahandHisattributesandfromanydoubtconcerningthesethings.ThetraditionsandreportsfromtheProphetssupporteachotherregardingthefactthattheydidnothaveanyimperfectioninthisrespectfromthetimetheywerebornandthattheygrewupwithtawhidand belief. The lights of gnosis and subtle breezes of happiness from theUnseen rose up in themnaturallyaswehavenotedinPartOneofthisbook.Noneofthetraditioniststransmittedthatanyonewho was chosen and made a Prophet was ever known to have been subject to disbelief or idol-worship before he was a Prophet. The documentation of this matter is all based on actualtransmission.Somepeoplehaveconcludedthatsomeheartsarenaturallyaversetosomeonewhoislikethis.TheQuraysh attacked our Prophet with all their fabrications and the unbelievers insulted the previousProphets in anyway they could and invented things whichAllah has reported or authorities havetransmitted.InallofthiswenowherefindanyreproachdirectedatanyProphetbytheunbelieversforrejectingtheirgodsafterhavingbelievedinthemorchidinghimforleavingwhathehadpreviouslyjoinedthemindoing.Ifthishadbeenthecase,theywouldhavecensuredtheirProphetfordenyingwhathehadworshippedbefore.Thatwouldhavebeenmoredecisiveasanargumentthancriticisinghimfororderingthemtoleavetheirgodsandwhattheirfatherswereworshippingbefore.ThatnoneofthemdidthatisaproofthattheycouldnotfindanywaytodososinceiftheProphetshaddonesuchthings,itwouldhavebeentransmitted.Theywouldnothavebeensilentaboutit,justastheywerenot silent about the changeofqibla. They said, “What has turned them from their qiblawhichtheyusedtoface.”(2:142)Qadial-Qushayri foundaproofof theProphetsbeingfreeof this in thewordsofAllahAlmighty,“WhenWetookacontractfromtheProphetsandyou,andfromNuh,andIbrahim,andMoses,andJesussonofMary.Wetookasolemncompactfromthem,”(33:7)and“WhenAllahtookthecontractof the Prophets: ‘That I have given you of theBook andWisdom; then there shall come to you aMessengerconfirmingwhatiswithyou-youwillbelieveinhimandhelphim.’“(3:81)He maintained that Allah purified the Prophet, may Allah bless him and grant him peace, in thiscontract.Itisextremelyunlikelythatacontractwouldbetakenfromhimbeforehewascreated.Allahtook this compact from all the other Prophets to believe in the Prophet and help himmany aeons

beforehisphysicalbirth.TheProphetbeingsubject to idol-worshiporanyotherwrongactions isthereforeonlydeemedpermissiblebyaheretic.Thisiswhatal-Qushayrimeans.HowcouldsuchathingbewhenJibrilhadcometohimandsplitopenhisheartwhenhewasyoung,broughtoutaspotfromitandsaid,“ThisistheportionofShaytaninyou.”1Thenhewashedhisheartandfilleditwithwisdomandbeliefastraditionshavedemonstrated.ThereisnoconfusionconcerningwhatIbrahimsaidaboutthesun,themoonandthestarswhenhesaid,“ThisismyLord.”Itissaidthatthishappenedwhenhewasachildandbegantolookandseekforproofbefore the ageofobligation.Most intelligent scholars andcommentatorsbelieve thathesaidwhathesaidtorebukeandinformhispeople.Itisalsosaidthatitisaquestionelicitingnegation,andsoinfactitmeans:“HowcouldthisbemyLord?!”Az-Zajjajsaid,“ThisismyLord,”meansaccordingtowhathispeopleusedtosay,inthesamewayasAllahsays,“WhereareMypartners?” (28:74) i.e.according to the idolaters’claims.This indicatesthatIbrahimdidnotworshipanyofthethingshementionedandneverassociatedanythingatallwithAllah.Allah says, “Whenhe said tohis fatherandhispeople, ‘Whatdoyouworship?’” (26:71)ThenHecontinues, “Haveyouconsideredwhatyouworship,youandyour fathers, the elders?Theyare anenemytomeexceptfortheLordoftheworlds.”(26:75-77)Allah says of Ibrahim, “When he came to his Lordwith a sound heart,” (37:84) i.e. free of idol-worship,andHementionsthewordsofIbrahim,“Turnmeandmysonsawayfromservingidols.”(14:35)OnemightalsoquestionthemeaningofthewordsofIbrahim,“‘IfmyLorddoesnothelpme,Iwillbeamongthemisguidedpeople.’“(6:77)It is said that it means: “If he does not confirm me with His help, I will be like you in yourmisguidanceandfalseworship.”Itreflectshiscautiousnessandconcern.Inanycase,hewasprotectedfrommisguidancefrombeforethebeginningoftime.Onemightalsoask themeaningofHiswords,“Thosewhorejectedsaid to theirMessengers: ‘Wewill drive you out of your land or you will return to our religion,’ “ (14:13) and then later theMessengers’words,“Wewouldbeforging liesagainstAllah ifwewere to return toyour religionafterAllahhas savedus from it.” (7:89)Donot let the expression, “return” causeyouanydoubts,thinkingthatitmeansthatthereisanynotionoftheirgoingbacktothereligionoftheirpeople.WhenthiswordisusedinArabicitdoesnotnecessarilymeansomethingrevertingtoitsoriginalstate.ThusitsaysinthehadithaboutthepeopleofJahannam,“Theyreturntodarkness,”althoughtheywerenotindarknessinthefirstplace.Itislikewhatthepoet2said:Suchnoblequalities!Nottwobowlfulsofmilkmingledwithwaterwhichlaterreturnstourine.IfyouweretoaskthemeaningofHiswords,“Hefoundyoumisguidedandguidedyou,”(93:7)theansweristhatthisisnotthekindofmisguidancewhichimpliesdisbelief.At-Tabarisaidthatitreferstomisguidance from the prophethood to which He guided him. As-Suddi and others said that Hefound him among the people ofmisguidance, protected him from it and guided him to belief andrightguidance.It issaidthathewasmisguidedfromhisShari‘a, i.e.youdidnotknowit.Misguidance in thiscase

meansbewilderment.ThisiswhytheProphetretreatedtotheCaveofHiratoseekwhatwouldenablehimtoturntohisLordandgivehimaShari‘aandthenAllahguidedhimtoIslamasal-Qushayrihassaid.Itissaidthatitmeans:“Youdidnotrecognisethetruth,soHeguidedyoutoit.”ThisiswhatAllahmeanswhenHesays,“Hetaughtyouwhatyoudidnotknow,”(4:113)accordingto‘Aliibn‘Isaar-Rumani.Ibn‘Abbassaidthathedidnothavethekindofmisguidancewhichconstitutesanactofrebellion.ItissaidthatitmeansthatAllahmadethemattercleartohimbyclearproofs.ItissaidthatHefoundhimmisguidedbetweenMakkaandMadinaandguidedhim toMadina. It is said thatHe foundhimandguidedthemisguidedbyhim.Ja‘faribnMuhammadsaid,“AllahfoundhimmisguidedfromtheloveHehadborneforhimsincebeforetimebegan,”i.e.theProphetdidnotrecogniseit,andthenAllahgavehimrecognitionofit.Al-Hasanibn‘Alireciteditas,“Onemisguidedfoundyouandwasguidedbyyou.”Ibn‘Ata’said,“‘Hefoundyoumisguided’meanslongingforAllah’srecognition.”The“misguided”can mean the lover as is indicated by Allah’s words describing Ya‘qub, “You are in your oldmisguidance,”(12:95)i.e.youroldlove.Theydefinitelywerenotreferringtothedeen. If theyhadsaidthataboutaProphetofAllah,theywouldhavebeenunbelievers.ThatislikewhenHesays,“Weseeyouareinclearmisguidance,”(12:30)i.e.clearlyinlove.Al-Junaydsaid that itmeans thatAllah foundhimbewildered regarding theexactmeaningofwhathadbeensentdowntohim,soHeguidedhimtoit,saying,“Wesentdowntheremembrancetoyou.”(16:44)ItissaiditmeansthatAllahfoundhimwhenno-oneelserecognisedhisprophethoodandthenHehelpedhimandguidedthefortunatebyhim.Idonotknowofanycommentatorwhohassaidthatitmeansthathewasmisguidedfrombelief.ThesamethingoccursinthestoryofMusawhenhesays,“Ididitthen,beingoneofthemisguided,”3(26:20)meaning,accordingtoIbn‘Arafa,oneofthoseinerrorwhodosomethingunintentionally.AbuMansur al-Azhari said that itmeans among the forgetful aswhenAllah says, “He found youmisguided and guided you,” (93:7) meaning forgetful as in the words of Allah, “If one of thembecomesmisguided...”(2:282)IfyouaskforthemeaningofHiswords,“YoudidnotknowwhattheBookwas,orbelief,”(42:52)as-Samarqandisaidthat thisrefers to thetimebeforetherevelationwhentheProphetdidnotknowhowtorecitetheQur ’anorhowtocallcreationtobelief.QadiAbuBakral-Baqillanisaidthatitdoesnotmeanthebeliefwhichisobligatory.Hewentontosaythat theProphet,mayAllahblesshimandgranthimpeace, alwaysbelieved inAllah’sonenessbutthentheobligationsweresentdownwhichhedidnotpreviouslyknowandbywhichhewasincreasedinbelief.Thisisthebestmeaning.If youwere to askwhatHiswords, “Before that youwere one of the heedless,” (12:3)mean thenknow that this does not mean the same as, “Those who are heedless of Our signs.” (10:7) Abu‘Abdullahal-Harawirelatedthat itmeansheedlessof thestoryofYusufsinceheonlylearneditbyrelation.Itislikewhat‘UthmanibnAbiShaybarelatedfromJabirthattheProphetusedtobepresentwiththeidolatersattheirreligiousassemblies.Heheardtwoangelsbehindhimandonesaidtotheother,“Go

andstandbehindhim.”Theotherreplied,“HowcanIstandbehindwhenheistoldtotouchtheidols?”Sohedidnotattendwiththemeveragain.Ahmad ibnHanbal disliked thishadith and said that it is fabricated.Ad-Daraqutni said its isnad isweak.Thehadithisgenerallydislikedandthereisnodisagreementabouttheweaknessofitsisnad.Onedoesnotuseit.What isknownabout theProphet,mayAllahblesshimandgranthimpeace, isdifferent from thisaccordingtothepeopleofknowledge.Hesaid,“Idolsweremadehatefultome.”UmmAyman related that once the Prophet’s uncle and his family told him to attend one of theirfestivalsandtheywereintentonhisgoinginspiteofhishatredforit.Hewentwiththemandreturnedinterror.Hesaid,“WheneverIdrewnearanidol,someonetallandwhiteappearedtome,shouting,‘Getback!Donottouchit!’“Hedidnotattendanyoftheirfestivalsafterthat.4ThereiswhatisrelatedabouthiminthestoryofBahira5whoaskedhimtomakeanoathbyal-Latandal-‘UzzawhenhemethiminSyriaonajourneywithhisuncle,AbuTalib,whenhewasachild.Bahirahad seen someof the signsofprophethood inhimandwas testinghimbyasking this.TheProphetsaidtohim,“Donotaskmebythesetwo.ByAllah,nothingismorehatefultomethanthetwoofthem.”Bahirasaidtohim,“ByAllah,IwasonlytestingyouwhenIaskedyoubythem.”Hesaid,“Askwhatyoulike.”It is known from his sira thatAllah gave the Prophet,mayAllah bless him and grant him peace,successbeforehisprophethood inopposing the idolaters in their stoppingatMuzdalifaduring theHajj.Heusedtostopat‘ArafabecauseitwasthestoppingplaceofIbrahim.---1.FromAnasinMuslim.2.UmayyaibnAbias-Salt.3.Areferencetowhen,asayoungman,MusahadaccidentallykilledanothermaninEgypt.4.InIbnSa‘dfromIbn‘AbbasfromUmmAyman.5.AChristianhermitwholivedbythecaravanroutetoSyria.---

SECTION3

TheProphet’sknowledgeoftheaffairsofthisworld

ThecommissionoftheProphetsregardingtawhid,beliefandrevelationandtheirprotectioninsuchmattershasalreadybeenmadeclear.Asforwhattheirheartswereboundtobeyondthescopeofthesematters,itisgenerallyagreedthattheywerefilledwithknowledgeandcertainty.Theyencompassedgnosisandknowledgeofthemattersofthedeenandthisworldwhichcannotbesurpassed.Whoeverreads the reports, studies the hadith and reflects on them, will discover this to be true. We havealreadymade it clear in respectofourProphet inChapterFourof theFirstPartof thisbook.TheProphetswere,however,notallequalintheirstatesofgnosis.Asforthingsconnectedtothisworld, it isnotapreconditionthattheProphetsbeprotectedfroma

lackof knowledge about themor frombelieving them tobedifferent fromhow they actually are.This does not constitute a blemish in them since their chief concern is the Next World andinformationaboutit,andthebusinessoftheShari‘aanditslaws.Theaffairsofthisworldarequitedifferenttothat.Thisisincontrasttothepeopleofthisworld-“Theyknowtheoutwardformofthisworldwhiletheyareheedlessof theNext.” (30:7)–aswewillmakeclear in thischapter,Allahwilling.However, itmust not be said that the Prophets do not know anything of those affairs of this world, lack ofknowledgeaboutwhichwouldconstituteaheedlessnessandstupidityofwhichtheyarefree.Indeed, theyweresent to thepeopleof thisworld tobefollowedboth in theirpoliciesand in theirguidance.They look to thebest interestsof theirpeopleboth in respectof thedeenand thisworld.Thiswould not be compatiblewith a total absence of knowledge of the affairs of thisworld. Thestatesand livesof theProphetsconcerning thismatterarewell-knownand theyare famous for thewaytheydealtwiththisworld.Asforanymattersconcernedspecificallywiththedetailsofthedeen,theonlysoundpositionisthatthe Prophet,mayAllah bless him and grant him peace, knew everything about them and it is notpermissibleforhimtobeignorantaboutanyofthematallbecauseallofthemcametohimdirectlybyrevelationfromAllah.Itisnotpossibletohaveanydoubtsabouthimconcerningthis-aswehavealreadyshown-sohowcananyignorancebepossibleforhim?Heeitherobtainedcertainknowledgedirectlyorheachieveditbyhisownijtihadifitwasamatteraboutwhichnorevelationhadbeensentdown.Thisisaccordingtothestatementwhichsaysthatijtihadregardingsuchthingsisallowableforhim based on thehadith transmitted fromUmm Salama in which the Prophet said, “I will decidebetweenyoubymyownopinionconcerningthatforwhichnorevelationhasbeengiven.”Reliablemenhaverelatedthisassound.Aninstanceofit,accordingtosomepeople,isthestoryofthecaptivesofBadrandthepermissionforthoseleftbehind(fromtheexpeditiontoTabuk).Furthermore,allheheldtobecorrectasaresultofhisijtihadwasdefinitelysoundandtrue.Thisisthetruthandnoattentionshouldbepaidtoanyonewhocontradictsitandsaysthatitispermissibleforhimtoerrinhisijtihad.Thishasnothingtodowiththeopinionwhichconsidersthatthepeopleofijtihadarerightlyguidedevenwhentheymakeanerror,anopinionwhichis trueandcorrectwithus,norwiththestatementthat the truth lies only onone sidewhen a question is decided.TheProphet is protected fromanyerroratallinijtihadwheremattersoftheShari‘aareconcerned.Thisisbecausethestatementaboutthe error of the people of ijtihad came after theShari‘a had been confirmed. The opinion of theProphet and his ijtihad was concerning that for which no revelation had come, so nothing hadpreviouslybeenprescribedforit.ThisisregardingthosethingsthattheProphethadaparticularconcernabout.AsforthosemattersoftheShari‘a aboutwhichhehadno specificconcern,he initiallyknewnothingof themexceptwhatAllah had taught him and he became completely established in knowledge of them, either byrevelation from Allah or by permission to prescribe and judge by what Allah had shown him.Regardingmanysuchthings,hehadtowaitforrevelation.When theProphetdied,hekneweverythingabout theShari‘a and its scienceswere firmandexactwithhimwithoutanyroomfordoubt,hesitationorignorance.Inshort,itisnotpermissiblefortheProphet tohavebeen ignorantof anyof thedetails of theShari‘a towhichhewas commanded tosummonpeoplesinceitwouldnothavebeencorrectforhimtocalltosomethinghedidnotknow.

AsforhisknowledgeofthehiddenrealmsoftheheavensandtheearthandAllah’screation,andhiselaborating about His beautiful names, His greatest signs, the matters of the Next World, thepreconditionsoftheFinalHour,thestatesofthehappyandthewretched,theknowledgeofwhatwasandwhatwouldbe, andwhatheonlyknewby revelation,hewas, ashas alreadybeenmadeclear,protected regarding these things, untouched by doubt or query in his knowledge of them.He hadabsolutecertaintyregardingthem.However,itisnotnecessaryforhimtohaveknowledgeofeverysingledetail concerning them, even though theknowledgehedidhaveconcerning themwasmorethanmostmenpossess. It isas theProphet said,“IonlyknowwhatmyLordhas taughtme,”1and“Therehasnotoccurredtotheheartofman...”2There is thestatement,“Nosoulknowswhatcomfort ishidden instore for itasa recompense forwhattheyweredoing.”(32:17)Musa said to al-Khidr, “Shall I follow you so you can teachme some ofwhat you know as rightguidance.”(18:66)TheProphet,mayAllahblesshimandgranthimpeace,said,“IaskyoubyeverynamewithwhichYouhavenamedYourself,thoseIknowofthemandthoseIdonotknow.TheUnseeniswithYou.”3Allahsays,“Aboveevery-onewithknowledgeisaknower.”(12:76)ZaydibnAslamandotherssaidaboutthisayat,“UntiltheknowledgeendsupwithAllah.”ThisisnothiddensincethethingsHeknowsarenotcontainedbyanythingandtheyhavenoend.ThisiswhatcanbesaidabouttheProphet’sbeliefintawhidandShari‘a,gnosesandmattersofthisworld.---1.Al-Bayhaqi.2.HadithqudsiinMuslimandal-Bukhari.3.Ad-DaylamifromAnas.----

SECTION4

ProtectionfromShaytan

Know that the community agree that theProphetwasprotected fromShaytan anddefended againsthim.ShaytandidnotinflictanyformofinjuryontheProphet’sbodynorinterposehiswhisperingsintotheProphet’sthoughts.‘AbdullahibnMas‘udsaidthattheMessengerofAllahsaid,“Everyoneofyouisgivenacompanionfromthejinnandacompanionfromtheangels.”Theyasked,“Youaswell,MessengerofAllah?”Hesaid,“Measwell,butAllahhashelpedmeagainsthimandhehasgivenup.”1Mansuradded,“Heonlycommandsme togood.”2 ‘A’isha relatessomethingsimilarsaying,“Iamsafefromhim.”3Somepeoplepreferthereading“Iamsafefromhim.”Thereading“hehasgivenup”(aslama)meansthatthejinncompanionmovedfromthestateofdisbelieftoIslamandsowould

onlycommandtothegoodliketheangel.Thisistheliteralmeaningofthehadith.Ifthiswaswhathappenedtohisintimateshaytanandassociate,theonewhoisgivenpoweroverthechildrenofAdam,howcoulditbeanydifferentforashaytanwhowasfarfromhimandcouldnotkeephiscompanynorbeartobeneartheProphet?TraditionsinotherplaceshavecomeabouttheshaytanspittingthemselvesagainsttheProphetoutofadesiretoextinguishhislight,killhimanddistracthimsincetheydespairedofleadinghimastray.Theyfailedcompletelyliketheonewhoaccostedhimwhilehewaspraying.TheProphetseizedhimandtookhimprisoner.IntheSahihCollections,AbuHurayrasaidthattheProphet,mayAllahblesshimandgranthimpeace,said,“Shaytanappearedtomeintheformofacat4andattackedmeinordertobreakmyprayer,soAllahgavemepoweroverhim.Irepelledhim,grabbinghimbythethroat.Iwantedtoshacklehimtoapillarsothatyoucouldlookathiminthemorning,butIrememberedthewordsofmyLordtomybrotherSulayman,‘Lord,forgivemeandgivemeakingdomthatnooneaftermeshouldhave.YouaretheGiving.’“(38:35)5Allahdrovehimawayaloser.InthehadithofAbu’d-Darda’,theProphetsaid,“TheenemyofAllah,Iblis,cametomebrandishingabrandof fire inmy face.”TheProphetwasdoing theprayer andhe sought refugewithAllah andcursedShaytan.Hesaid,“ThenIwantedtoseizehimsohecouldbeshackledandinthemorningthechildrenofMadinacouldplaywithhim.”6AsimilarthingismentionedinthehadithoftheNightJourney.An‘ifritcameattheProphetwithafierytorch.JibriltoldtheProphethowtoseekrefugefromShaytanasismentionedintheMuwatta’.WhenShaytanwasunabletoharmhimbydirectcontact,hesoughtthemeansthroughtheProphet’senemies-asinthecaseofQurayshtryingtokilltheProphetwhenShaytan tookontheformofanoldmanfromNajdtoinstigateit.IntheBattleofBadr,hetookontheformofSuraqaibnMalik.ThisisreferredtobythewordsofAllah,“WhenShaytanmadetheiractionslookgoodtothemandsaid,‘Todaynoonewillovercomeyou.’“(8:48)AnothertimehewaswarnedaboutShaytanatthetimeoftheOathof‘Aqaba.7InallofthisAllahprotectedtheProphetfromShaytanandguardedhimfromhisharmandevil.The Prophet,mayAllah bless him and grant him peace, said, “‘Isawas protected from his touch.Shaytancametothrusthishandonhishipwhenwasborn,attackingtheveil.”8WhentheProphetwasgivenamedicineinhisillnessandwastold,“Wefearedthatyouhadpleurisy,”hesaid,“PleurisyisfromShaytanandAllahhasnotgivenhimanypoweroverme.”9IfitisaskedwhatHiswords,“Ifaprovocation(nazgh)fromShaytanprovokesyou,seekrefugewithAllah,”(7:200)mean,oneof thecommentatorshassaid that it refers toHiswords,“and turnawayfromtheignorant.”(7:199)ThenHesays,“Ifheprovokesyou,”i.e.angerprovokesyoutoturnawayfromthem,thenseekrefugeinAllah.’Itissaidthatnazgh(provocation,incitement)heremeanscorruptionasinthewordsofAllah,“AfterShaytansetmeandmybrothersatvariance(nazagha).”(12:100)Itissaidthat“provokesyou”meanstoinciteandenticeyou.“Nazgh”istheworstkindofwhispering.AllahcommandedhimtoseekrefugefromShaytanwhenangermovedhimagainsthisenemiesorShaytan wanted to goad him against them since evil thoughts, which are the subtlest form ofwhispering,couldnotreachtheProphet,mayAllahblesshimandgranthimpeace.Hewasprotectedfrom them and this is the cause of his complete inviolability andwhy Shaytan had nomastery or

powerover thePropheteven thoughheoftenopposedhim.Other thingshavealsobeensaidaboutthisayat.ItisalsonotpossibleforShaytantohavetakenontheformofanangeltoconfusetheProphet,eitherat thebeginningofhisprophethoodorafter it.Thefact that thiscanbe reliedon isaproofof themiraculousnatureoftherevelation.TheProphet,mayAllahblesshimandgranthimpeace,didnotdoubt that what the messenger brought from Allah was true – either by reason of a necessaryknowledgewhichAllahcreatedspeciallyforhimorbyreasonofindisputableevidencewhichmadeitclear. “The Words of your Lord are perfect in truthfulness and justice. No one can change HisWords.” (6:115) If you askwhat thewords ofAllah, “We did not send anyMessenger or Prophetbefore you without Shaytan insinuating something into his recitation (tamanna)10 while he wasreciting,” (22:52)mean, then know that people say various things aboutwhat itmeans – some aresimpleandsomearemorecomplicated,somearegoodandsomearebad.Themostappropriatethingthatissaid,andwhatthecommentatorsagreeaboutisthat“tamanna”heremeansrecitation.Shaytaneithertriestodistractthereciterbyinducingthoughtsandremindersofthisworld so that illusion and forgetfulness enter into what he recites or hemakes thosewho hear itmisunderstand it by mishearing or misinterpreting the words. Allah eliminates that “fancying”,cancelling itoutso thatanyconfusion isclearedupand theaccuracyofHissigns isensured.Thisayatwillbediscussedinafullerfashionthanthis,Allahwilling.As-Samarqandi speaks of the objections that are raised against those who maintain that Shaytanoverpowered theangelofSulayman.Claimsof thiskindarenotvalid.WewilldiscussSulayman’sstorylater inordertoclarifyit.Therearealsothosewhosaythat thebodyreferredtointhestorywasthechildwhowasborntohim.11AbuMuhammadMakkisaidconcerningthestoryof theProphetAyyubwhenhesaid,“Shaytanhasafflictedmewithexhaustionandsuffering”(38:41)thatnooneispermittedtointerpretitasmeaningthatShaytanwastheonewhomadehimillanddamagedhisbody.ItonlyhappenedbytheactionofAllah and byHis command in order to test him and be themeans of rewarding him.Makki saidregardingthis,“ItissaidthatShaytan’safflictionor‘touching’waswhathewhisperedtohisfamily.”Ifyouwere toask themeaningofwhatAllahsaysaboutYusha‘ (Joshua),“OnlyShaytanmademeforget it”, (18:63)HiswordsaboutYusuf,“Shaytanmadehimforget tomentionhim tohisLord,”(12:42)thewordsoftheProphetwhenheoverslepttheprayerontheDayoftheValley,“ThisvalleyhasShaytaninit,”andwhatMusasaidwhenhestrucktheman,“ThisisfromtheactionofShaytan,”(28:15)knowthatthesewordscanapplyinallthesesituationsbecausetheArabshavethelinguistichabitofdescribingeverythinguglyinapersonoractionasShaytanortheactionofShaytan.ItisasAllahsaid,“Itsspathesareliketheheadsofshaytans.”(37:65)TheProphetsaid,“Fighthim,forheisashaytan,”12inreferencetosomeonewhopassesinfrontofapersonwhoispraying.Apartfromthis,thestatementregardingwhatYusha‘saiddoesnotinanycaseneedtobeansweredsince it isnotconfirmedthatYusha‘wasaProphetat the time.Allahsays,“WhenMusasaid tohisservant.”(18:60)ItisrelatedthatYusha‘becameaProphetafterthedeathofMusaorshortlybeforehisdeath.MusasaidthattohimbeforehewasaProphet,astheQur ’anmakesclear.The incident involvingYusuf also took place before he became a Prophet. The commentators saythere are two interpretations ofAllah’swords, “Shaytanmade him forget it.” (12: 42)One is thatShaytanmadeoneofYusuf’scompanions in the jail forget tomentionYusuf’scase tohis lord.HeforgottomentionthesituationofYusuftotheKing,andsuchthingscomefromShaytan.

Noneof this entails Shaytan having anypower over eitherYusuf orYusha‘ towhisper to themorprovokethem.Theincidentsoccurredthroughtheirthoughtsbeingoccupiedbyotherthingsandthisiswhatcausedthemtoforgetwhattheyforgot.AsfortheProphet’swords,“ThisvalleyhasShaytaninit,”itdoesnotsaythatShaytanhadanypowerover him or whispered to him as he made clear when he continued, “Shaytan came to Bilal andcontinuedtolullhimasachildislulledtosleep.”13InthatvalleyShaytanhadpoweroverBilalwhowasentrustedwithwatchingfordawn.ThisisifwetakethewordsoftheProphet,mayAllahblesshimandgranthimpeace:“ThisvalleyhasShaytaninit” tomean that thatwas the reasonwhy he slept past the prayer.We could, however,make it thereasonwhyheleftthevalleyanddidnotprayinit.ThisiswhatisindicatedbythehadithofZaydibnAslam.Thereisnoroomforconjectureandcontentioninthiswholematterduetoitsclarityandlackofobscurity.---1.Muslim.2.Ibid.3.Readingaslamuinsteadofaslama.4.The “formof a cat” is an addition towhat is in theSahih and comes from ‘Abdu’r-Razzaq ibnHammam.5.PartofAllah’sspecialgifttoSulaymanwasthathehadpowertocommandthejinn.6.Al-Bayhaqi.7.WhensomepeoplewhohadcometoMadinapledged theirallegiance to theProphet.When theyhadall takentheoath,Shaytanshoutedfromthetopof‘Aqaba,“Peopleof thestationsofMina,doyouwant this reprobate and the apostates with him? They have come tomake war on you!” TheProphetsaid,“ThisisIzb(smallone)oftheHill,thesonofAzyab.Doyouhear,enemyofAllah,Isweartomakeanendofyou!”8.Muslimandal-BukharifromAbuHurayra.The“veil”eithermeanstheplacentaoraspecialveilwithwhichAllahveiled‘Isa.9.Al-Muwatta’.10.Tamannaisusuallytranslatedas“fancying”althoughhereweseethatitmeansrecitation.11.SeeQur ’an38:34.12.Muslimandal-Bukhari.13.Malikandal-BayhaqifromZaydibnAslam.----

SECTION5

ThetruthfulnessoftheProphetinallstates

ClearproofsconfirmthemiracleofthetruthfulnessoftheProphet’swords.Thecommunityagreesthat he was protected in what he conveyed and could not say anything contrary to the message,whetherbyintention,forgetfulnessorerror.Intentionaloppositiontothemessageisdisprovedbytheproofoftheestablishedmiracle-whichisAllah’sword.TheProphet spoke the truth in everythinghe said according to the consensusof thepeopleofthedeen.The Shari‘a rejects the possibility that opposition to the message could occur through erroraccording to Abu Ishaq al-Isfara’ini and whoever follows him. That view is arrived at only byfollowingtheconsensus.AccordingtoQadiAbuBakral-Baqillaniandthosewhoagreewithhim,theProphet’sprotectionfromitisnotadirectconsequenceoftheQur ’anicmiracleitself,becausetheydisagreeaboutwhattheproofofthemiracleactuallyentails.Wewillnotdiscussthisatlength.LetusrelyontheconsensusoftheMuslims.ItisnotpossiblefortheProphettocontradictanyoftheShari‘athatheconveyedandcommunicatedfrom his Lord or any ofwhatwas revealed to him byAllah as revelation, either intentionally orunintentionally,whetherinastateofpleasureoranger,orinhealthorsickness.‘Abdullah ibn ‘Amr asked, “Messenger ofAllah, shall Iwrite down all that I hear fromyou?”Hereplied,“Yes.”Hesaid,“Bothwhenyouarepleasedandangry?”TheProphet replied,“Yes, Ionlyeverspeakthetruthwhatevermystate.”1SotheQur ’anicmiracleestablisheshistruthfulnessandsupportsthefactthatheonlyspeaksthetruthandonlyconveystheTruthfromAllah.ThemiracleisevidentfromAllah’swordstohim,“YouhavespokenthetruthineverythingyouhaveconveyedfromMe.”AndtheProphethimselfsaid,“IamtheMessengerofAllahtoyou.IwillconveytoyoueverythingIhavebeensentwithandmakecleartoyouwhat has been revealed to you.”AndAllah says, “Nor does he speak fromwhim. It is only aRevelationrevealed”(53:3-4);“TheMessengerhasbroughtyouthetruthfromyourLord”(4:170);“Whatever theMessenger gives you you should accept and whatever He forbids you you shouldforgo.”(59:7)Itisnotvalidfortheretobeanyreportswhichcontradictanythinghereportedinanywayatall.Iferroror forgetfulnesshadbeenpossible for theProphet,hewouldnothavebeendifferent fromotherpeopleandtheTruthwouldhavebeenmixedupwithfalsehood.The miracle of the Qur ’an contains a general confirmation of his truthfulness. The Prophet isthereforenecessarilyfreefromallthesedeficienciesbybothproofandconsensus,ashasbeenstatedbyAbuIshaqal-Isfara’ini.

SECTION6

Refutationofcertainsuspicions

Inthissectionwewilldealwithcertainquestionsposedbycalumniators.OneofthemiswhatisrelatedabouttheProphet’srecitationofthesuraentitled“TheStar”(53).Itissaidthatherecited,“Haveyoureallyconsideredal-Latandal-‘UzzaandManat, thethird, theotherone?”(53:19)andthenadded,“Thosearethehigh-soaringcraneswhoseintercessionishopedfor.”1When the Prophet finished the sura, he prostrated, and the Muslims prostrated and so did the

unbelieverssincetheyhadheardhimpraisetheirgods.Oneof the transmissionssays thatShaytancast iton theProphet’s tonguewhilehewashopingforsomethingtobesentdownonhimtobringhispeoplenearer.Anotherversionsayshewashopingthatnothingwouldbesentdownonhimwhichwouldalienatethem.ThisstorygoesontosaythatJibrilthencametohimandtheProphetrecitedthesuratohim.Whenhereachedthesewords,Jibrilsaidtohim,“Ididnotbringyouthese.”TheProphet,mayAllahblesshimandgranthimpeace,wasdistressedbecauseofthisandAllahAlmightysentdownthefollowingayat to console him, “We did not send any Messenger or Prophet before you without Shaytaninsinuatingsomethingintohisrecitationwhilehewasreciting.ButAllahrevokeswhateverShaytaninsinuatesandthenAllahconfirmsHisSigns–AllahisAll-Knowing,All-Wise”(22:52)and“Theywerereallynear to inveiglingyoufromsomeofwhatWehaverevealed toyouhopingyouwouldinventsomethingagainstUs.Thentheywouldhavetakenyouastheirintimate.”(17:73)Knowthatwehavetwoapproachesfordiscussingtheproblemsposedbythishadith.Oneapproachconsidersitssourcetobeweakandtheotherconsidersitsound.Asfor thefirstapproach, it isenoughforyou toknowthat thishadith isnot relatedbyanyof thepeople of sound hadith 2 nor does anyone reliable relate it with a sound direct isnad. It is onlycommentatorsandhistorianswhoarefascinatedbystrange things,be theysoundorfaulty, thatarefondofthiskindofthing.QadiBakribnal-‘Ala’al-Malikispokethetruthwhenhesaidthatpeoplewereputtothetestbysomesectariansandcommentators,andthehereticscontinuedtoadheretothestoryinspiteoftheweaknessofitstransmission,thedisarrayofthevariousversionsofit,thegapinitsisnadandthediscrepancyinitswords.Onevariantsaysthatittookplaceduringtheprayerwhileanothersaysthatitwassentdownonhimwhilehewassummoningthepeople.Anothersaysthathesaid ithappenedwhilehewassleepyandyetanothersays thathisself spoke tohimandmadehimforgetful.Anothervariant says thatShaytan said itonhis tongueandwhen theProphet,mayAllahbless him and grant him peace, recited it to Jibril, he said, “This is not how I recited it to you.”AnothersaysthatShaytantoldthemthattheProphethadreciteditandwhentheProphetheardthat,hesaid,“ByAllah,itwasnotsentdownlikethat.”Noneofthecommentatorswhorelatethisstory3northeFollowers4gaveitanisnadortraceditbacktooneoftheCompanions.Mostofitspathsoftransmissionareweak.Themarfu‘hadithcontainingitfromShu‘bafromAbuBishrfromSa‘idibnJubayrfromIbn‘Abbas,says,“Iimagine(showingthedoubtfulnessofit)thattheProphetwasinMakka.”Abu Bakr al-Bazzar says that this hadith is not knownwith a direct connected isnad except fromShu‘baandhewasunsureaboutit.5As for the implications, it has already been clearly shown, proof has been established and thecommunityisinagreementthattheProphetwasprotectedandfreefromthingslikethis,bothfromanydesireforsomethinglikethistoberevealedtohim,inwhichthereispraiseforothergodsthanAllah–whichisdisbelief–andalsofromShaytanbeingabletoovercomehimandmaketheQur ’anobscure to him in such a way as to make him put in it what is not actually part of it. It is notconceivablethattheProphetcouldbelievethatsomethingwhichwasnotpartoftheQur ’anwaspartof it so that Jibrilwould have to inform him of it. All of this is impossible for the Prophet. It isimpossiblefortheProphettohavesaidthisfromhimselfintentionally.Thatwouldamounttoeitherdisbelieforforgetfulnessandheisprotectedfromboththesethings.

It has been confirmed both by proofs and by consensus that the Prophet is protected from anydisbeliefcomingintohisheartorontohis tongue,either intentionallyor throughforgetfulness,orthat what theAngel cast into him should resemble anything that Shaytan can cast, or that Shaytanshould have away to get to him, or for him to forge lies against Allah intentionally, or throughforgetfulnessregardingsomethingthathadnotbeenrevealedtohim.Allahsays,“IfhehadmadeupanysayingsandascribedthemtoUs,Wewouldhaveseizedhimbyforce...”(69:44-45)andHesays,“ThenWewouldhaveletyoutasteadoublepunishmentinlifeanddoubleindeath.YouwouldnothavefoundanyhelperagainstUs.”(17:75)Thesecondpointtobemadeisthegeneralimpossibilityofthisstory.Ifthesewordshadbeenastheyare related, itwouldhavebeen incongruous, contradictory,mixingpraise and censure, and feeble.ThatwouldnothavebeenhiddenfromtheProphetandtheMuslimsandleadersoftheidolaterswhowerewithhim.Itisnotconcealedfromthemostinsignificantpersonwhoreflectsonit,sohowcouldithavebeenhiddenfrompeoplewhohadgreatknowledgeandwerethoroughlyversedinthescienceofeloquent,soundArabic?Thethirdpoint is that it isknownthat thehabitof thehypocritesandthe idolaters, thosewhowereweakofheartandtheignorantMuslimswastobridleatthefirstopportunity.HisenemieswouldusetheslightestexcusetocauseconfusionabouttheProphetandabusetheMuslims.Theygloatedoverthemtimeaftertime.ThosewithasicknessintheirheartswhohadprofessedIslamabandoneditattheleast doubt.However, in spite of this, noone related anything about this storyother than theweakversionthathasalreadybeenmentioned.Ifthestoryhadactuallybeentrue,QurayshwoulddefinitelyhaveusedittoattacktheMuslims,andtheJewswouldhaveuseditasaproofagainsttheMuslimsasinthehaughtinesstheyusedregardingtherelationoftheNightJourneywhichledtotheapostasyofsomeoftheMuslimswhowereweak.ThesamethingalsohappenedinrelationtothecircumstancesoftheTreatyofHudaybiya.6Therewould have been no temptation or trial greater than this affliction if it had really occurred.Therewouldhavebeennothingwhichtheenemywouldhaveusedtoprovokedissensionmorethansuchaneventifithadbeenpossibletodoso,butnotasinglewordofitisrelated,neitherfromtherecalcitrantnorfromanyMuslim.Thisshowsthatthewholestoryisfalseandnottobeaccepted,andthereisnodoubtthatoneoftheshaytansofmenorjinnfoistedthishadithontooneoftheheedlesspeopleofhadithinordertocauseconfusionamongweakMuslims.The fourthpoint is that thepeoplewho transmitted this storymaintained thatAllah’swords,“Theywerereallynear to inveiglingyoufromsomeofwhatWehaverevealed toyouhopingyouwouldinvent something againstUs. Then theywould have taken you as their intimate” (17:73)were sentdownabout it.These twoayats in fact refute the tradition theyhave relatedbecauseAllahsays thattheyonlyverynearlybeguiledtomakehimforget.IfithadnotbeenthatHehadmadehimfirm,hewouldhavereliedonthem.ThecontentsofthisayatandwhatisunderstoodfromitisthatAllahprotectedhimfromforgingalieandmadehimfirmso thathedidnot relyon thematall, letalonea lot.They relate in theirweaktraditionsthat,inadditiontotherelianceandtheforging,theProphetaddedpraiseoftheirgodsandthathesaid,“IhaveforgedagainstAllahandsaidwhatHedidnotsay.”Thisiscontrarytowhatistobe understood from theayat andwouldmake thehadith weak, even if it had been sound. This issimilar towhatHe says in anotherayat, “Were it not forAllah’s favour to you andHismercy, agroupofthemwouldalmosthavemanagedtomisleadyou.Buttheymisleadnoonebutthemselves

anddonotharmyouatall.”(4:113)ItisrelatedfromIbn‘Abbas,“AllthethingsaboutwhichtheQur ’ansays‘almost’or‘nearly’didnotoccur.”Allahsays,“ThebrightnessofHislightningalmostblindsthesight.”(24:43)Itdoesnotinfactdoso.When“Inearlyconcealit,”(20:15)Hedidnotdoso.Qadial-QushayrisaidthatwhentheProphetpassedbytheirgods,QurayshandThaqiftriedtomakehimlookatthemandpromisedhimthattheywouldbelieveinhimifhedid.Hedidnotandwouldnotdoit.Ibnal-AnbarisaidthattheMessengerdidnotgonearthemnorrelyonthem.Othertafsirsonthemeaningof thisayathavementionedwhatwehavementioned regardingwhatAllahsaidaboutHisMessengerbeingprotectedwhichshowsthatthismatteriswithoutbasis.Allthatremainstobelearnedfromtheayat isthatAllahstrengthenedHisMessengerbyprotectinghim andmaking him firm regarding what the unbelievers were about to do when they wanted tobeguilehim.What ismeantby that is that theProphetwasprotectedand free from it.This iswhatshouldbeunderstoodfromtheayat.Thesecondapproachisbasedonconsideringthehadithtobesound.Inwhichcase,theImamsoftheMuslimshavedifferentresponsestothat,ofvaryingstrengths.OnefromQatadaandMuqatalisthattheProphetwasdozingwhenrecitingthissuraandthesewordsflowedonhistongueasifhewereasleep.ThiswouldnotbenotvalidfortheProphetinanyofhisstatesnorwouldAllahhavecreatedthatonhistonguenorcouldShaytanovercomehimeitherwhileasleeporawakebecausetheProphetwascompletelyprotected.Al-Kalbisaidthat theProphetwasspeakingtohimselfwhenShaytansaidthatonhis tongue.InIbnShihab’sversionfromAbuBakribn‘Abdu’r-Rahman,hesaidthatheforgotandwhentoldaboutitsaidthatitwasfromShaytan.AllofthesethingsareimpossiblefortheProphetinanystate.Shaytanhasnopowertomakehimsaythings.It is said thatperhaps theProphet,mayAllahblesshimandgranthimpeace, said it,whilehewasreciting,bywayofrebukefortheunbelieversinthesamewaythatIbrahimsaid,“ThisismyLord,”(6:76)accordingtooneoftheinterpretationsandasIbrahimalsosaid,“Ratherthegreatestofthemdid this.” (21:63)Afterasilenceand thenaclarificationof thewords,hereturned tohis recitation.Thisispossibleiftheseparationwasclearandthecontextindicatedwhatwasmeant.Inthiscasewhathesaidwasnotpartofwhatisrecited.ThisisoneofthethingsthatQadiAbuBakrhasmentioned.Thereisnoargumentagainstthisinterpretationinwhatisrelatedabouthimbeingintheprayer.Itisnotimpossiblethatthewordsoccurredbeforetheprayer.ThatwhichappearstobetrueinQadiAbuBakr ’sopinion,andthatofothersamongprecisepeoplewhoholdthesameopinion,regardingtheinterpretationofthishadith,ifindeeditissound,isthattheProphetwasrecitingtheQur ’anslowlyashisLordhadcommandedhimto,makingtheayatsdistinctandpreciseinhisrecitationashasbeenreliablyrelatedabouthispractice.ItwaspossiblethatShaytanwaslurkingnearbyandduringthesilenceslippedindifferentwordswhichwereattunedtothevoiceoftheProphet,sothattheunbelieverspresentthoughtthattheProphethadsaidthemandsopublicisedthem.As far as theMuslim is concerned, this does not impair the preservation of the sura, whichoccurred before that incident, asAllah revealed.Theywere certain about theProphet’s censure ofidols.Musaibn‘UqbarelatedsomethingsimilarinhisbookTheRaids,sayingthattheMuslimsdidnothear

thesewords.Shaytancastthemintotheearsoftheidolatersandintotheirhearts.Whatisrelatedaboutthe Prophet’s sorrowwas because of the publicity given to the incident and the uncertaintywhichmadeitacausefortrial.Allah says, “We did not send any Messenger or Prophet before you without Shaytan insinuatingsomethingintohisrecitationwhilehewasreciting...”(22:52)“Tamanna”heremeansrecitation.AllahAlmightyalso says, “Theyknownothingof theBookexceptwishful thinking,” (2:78) i.e. from itsrecitation. He further says, “Allah revokes whatever Shaytan insinuates,” (22:52) meaning, take itawayandremovealldoubtconcerningitandmaketheayatclear.IthasbeensaidthattheayatmeansthatastateofforgetfulnesscameovertheProphetwhenhewasrecitingandthenhebecameconsciousofitandreturnedfromit.Thisisroughlywhatal-Kalbiwasindicating about the ayat, when he said that he was speaking to himself, taking “when he wasfancying”tomean“wasspeakingtohimself.”SomethingsimilartothisisrelatedinthetransmissionofAbuBakribn‘Abdu’r-Rahman.This forgetfulness in the recitation is valid only if it in no way alters the meaning, changes thephrases or adds something that is not part of theQur ’an. Itmight constitute omitting anayat or awordofit.However,theProphetneverremainedinthisstateofforgetfulness.Hewasconsciousofitandremindedofitimmediatelyaswewillmentionwhendiscussingwhatsortsofforgetfulnessarepermittedforhimandwhatarenot.PartofwhatisknownregardingtheinterpretationofthisincidentisthatMujahidrelatedthisstoryofthe “high-soaring cranes.” If we consider the story to be valid, then we must say that it is notimpossible that thiswas part of theQur ’an.According to this version,what ismeant by the high-soaringcranesandtheirintercessionbeinghopedforisthattheyareangels.Al-Kalbisaysthattheyareangels.TheunbelieversusedtobelievethattheidolsandtheangelswerethedaughtersofAllah.ThisisrefutedinthissurabythewordsofAllahAlmighty,“DoyouhavemalesandHefemales?”(53:21)By thisAllah denies their assertion. It is correct to hope for intercession from the angels.When the idolaters interpreted it as referring to their gods, Shaytan made it ambiguous to them,decked it out to them in their hearts and cast that impression into them. Then Allah AlmightyabrogatedwhatShaytancastandmadeHisayatclearandcancelledtherecitationofthetwophraseswhichShaytanhadbeenable tomakeunclear, in thesamewaythatmanyotherpartsof theQur ’anwereabrogatedandtheirrecitationcancelled.ThereisawisdominAllah’ssendingitdownandthereisawisdominitsabrogation.“Hemisguidesmanybyitandguidesmanybyit.ButHeonlymisguidesthedegenerate.”(2:26)andsothatHecanmakewhatShaytaninsinuatesatrialforthosewithsicknessintheirheartsandforthosewhoseheartsare hard – the wrongdoers are across a deep divide – and so that those who have been givenknowledgewillknowitisthetruthfromyourLordandbelieveinitandtheirheartswillbehumbledtoHim.”(22:53-54)Another explanation is that when the Prophet recited this sura and reached themention of al-Lat,al-‘Uzza and Manat, the third, the other, the unbelievers feared he would bring something thatcensured themand theyprecededhim inpraising themwith thesewords.They thenmixed them inwiththerecitationoftheProphetandpubliciseditaswastheircustom.Theysaid,“DonotlistentothisQur ’an.andtalkaboutit.Drownitoutsothatperhapsyoumaygaintheupperhand.”(41:26)ThisactionwasascribedtoShaytansinceheprovokedthemtodoit.Theyannounced the interpolated passage and publicised it saying that the Prophet had said it. He was

distressed about it because theyhad lied and theyhad forged lies against him.Allah consoledhimwhenHesaid,“Wedidnotsendbeforeyou...”(22:52)HemadeclearforthepeoplethetruthfromthefalseandtheQur ’anwaspreservedanditsayatsweremadeexact.HerepudiatedwhattheenemyhadmadeobscureandAllahensuredthisbyHiswords,“ItisWewhohavesentdowntheReminderandWewillpreserveit.”(15:9)***AnotherthingbroughtupbypeopledesiringtomaketroubleisthestoryofYunuswhenhethreatenedhis peoplewith punishment from their Lord.When they turned in repentance, the punishmentwasremovedfromthem.Hesaid,“Iwillneverreturntothemasaliar,”andleftinanger.Know thatnoneof the reports relatedabout this subject say that theProphetYunusactually said tothem,“Allahwilldestroyyou.”Whatissaidisthathecalledfortheirdestruction.Asupplicationisnotthesameasareportwhichmustbetruthful.Hesaidtothem,“Maythepunishmentcometoyouinthemorningatsuch-and-suchatime.”ThenAllahremovedthepunishmentfromthemandpreventedit fromreaching them.Allahsaysabout it, “C9except thepeopleofYunus.When theybelievedWeremoved from them the punishment of disgrace in the life of this world.” (10:98) It is related intraditionbyIbnMas‘udthatYunussawsignsandvisionsofthepunishment.Sa‘idibnJubayrsaidthatthepunishmentwascoveringthemasaclothcoversthegrave.Peoplemightaskaboutthemeaningofwhatisrelatedabout‘AbdullahibnAbiSarhandthefactthatheusedtobeoneofthescribesoftheMessengerofAllah,andthenbecameanapostateandidolaterandwent over toQuraysh telling them that he used to changewhatMuhammad saidwhenever hewanted.Hesaid,“Heusedtodictatetome,‘Mighty,Wise’andIwouldsay,‘OrKnowing,Wise,’andhewouldsay,‘Yes,thatiscorrect.’“InanotherhadiththeProphetsaidtohim,“Knowing,Wise.”Heasked,“ShallIwrite‘Hearing,Seeing’?”TheProphetsaid,“Writewhateveryoulike.”In theSahih,Anas said that aChristianused towrite for theProphet afterhehadbecomeMuslim.Thenheapostatisedandusedtosay,“MuhammadonlyknowswhatIwroteforhim.”Knowthatstorieslikethisdonotoccasionanydoubtinthebeliever ’sheartsincetheyoriginatefromsomeonewhobecameanapostateandrejectedAllah.WedonotacceptthetraditionsofthedoubtfulMuslim.HowcouldwethenacceptthemfromanunbelieverwhoiscapableofforgingliesagainstAllahandHisMessengerthatareevenmorehorrendousthanthis?Thewonderisthatpeoplewithsoundintellectscanoccupythemselveswithstorieslikethiswhentheycome from unbelieving enemies ofAllahwho hate thedeen and forge lies againstAllah andHisMessenger.It did not come from any of theMuslims nor did any of the Companions mention that they hadwitnessed what this man falsely said against the Prophet of Allah. “Those who do not believe inAllah’sSignsaremerelyinventinglies.Itistheywhoaretheliars.”(16:105)WhatismentionedinthehadithofAnasandthestoryitselfdonotcontainanythingthatindicatesthatAnasactuallysawit.Perhapsherelatedsomethinghehadheard.Al-BazzarconsidersthehadithtobefaultyandrelatedfromThabitwhoisnotfollowed.HumaydrelateditfromAnas,anditmaybethatHumaydheard it fromThabit.This iswhy thecompilersof theSahih collectionsdonot relate thehadithfromeitherHumaydorThabit.Thesoundhadithisthatof‘Abdullahibn‘AzizibnRafi‘fromAnas which the people of the Sahih relate. We mentioned it above and it does not contain anystatementfromdirectexperience.ItsonlysourceisaChristianapostate.

Even if the hadith had been sound, no aspersion is cast by it nor any doubt about the Prophetregardingwhatwasrevealedtohim.Itisnotpossibleforhimtoforgetorerrinitorchangewhathadbeenconveyedtohim.ItdoesnotconstituteanattackonthecompositionoftheQur ’anoronitsbeing from Allah since there is nothing in the hadith beyond the fact that the scribe said to theProphet,“Knowing,Wise,”orthathewroteitandthenthattheProphetsaidtohim.“Itislikethat.”HistongueorheartwentaheadtooneortwoofthewordsthathadbeensentdownontheMessengerbeforehemanifestedit.ThedictationoftheMessengerindicatesthat.Itmusthaveoccurredduetothestrengthofthelinguisticabilityofthescribe,hisknowledgeofArabic,andtheexcellenceofhismindandintelligence.Itisthesamethingthathappenswhensomeoneknowledgeablelistenstoverseandhastenstorhymeit,orlisteningtothebeginningofabeautifulspeechgoesaheadtocompleteit.Thatdoesnothappenwithallspeechasitdidnothappen,inthiscase,ineverysuraorayat.ItisthesameaswhentheProphet,mayAllahblesshimandgranthimpeace,said,“Bothofthemarecorrect.”Thiscanrefertotwowaysofrecitingortwodifferentreadingsoftheayats,bothofwhichwere sentdownon theProphet.Hedictatedoneof themand the scribe,due tohis intelligenceandknowledgeoflanguage,addedtheotherandthenmentionedittotheProphetwhotoldhimthatitwascorrect.ThenAllahmadeexactwhatHemadeexactandabrogatedwhatHeabrogated.Thisisfoundconcerningparts of someayats as for instancewhenHe says, “IfYoupunish them, they areYourslaves.IfYouforgivethem,YouaretheMighty,theAll-Wise.”(4:18)Thisiswhatmostpeoplerecite.Howeverthereisagroupwhorecite,“YouaretheEver-Forgiving,theAll-Merciful.”ThisisnotpartoftherecognisedQur ’an.It isthesamewithcertainwordswhichhavecomewithtwovariationsinotherplaces.Mostpeoplerecite both variations and both are confirmed in the copy of theQur ’an. An example is the ayat,“LookatthebonesandhowWewillgivethemlife(nunshiruha),”wherewealsofind,“makethemmove (nunshizuha).” (2:259)Thisdoesnotoccasionanydoubtnornecessitateerroron thepartofnordoubtabouttheProphet.It is said that this could have referred to occasionswhen the scribeswrote from theProphet,mayAllahblesshimandgranthimpeace,forpeopleinrespectofwhatwasotherthantheQur ’an.WhenthescribedidthathedescribedAllahandnamedHimhoweverheliked.---1.TransmittedbyIbnJarir,Ibnal-MundhirandAbuHatimwithabrokenisnadfromSa‘idibnJubayr.2.i.e.theauthorsoftheSixBooks.3.LikeIbnJarir,AbuHatimandIbnal-Mundhir.4.Suchasaz-ZuhriandQatada.5.Thereisalengthydiscussionontheweaknessofitsisnadwhichisomitted.6.SomepeoplewereupsetbythistreatybecausetheythoughtitputtheMuslimsinaweakposition.---

SECTION7

Hisstateinreportsconcerningthisworld

Whatwehavementionedsofarhasbeenconcernedwith the transmissionof therevelation.AsforreportswhicharenotpartofrevelationnorasourceoflegaljudgementnornewsoftheNextWorldandwhichconcernmattersofthisworldanditsstates,itisnecessarytobelievethattheProphetdidnotgiveareportaboutanythingwhichiscontrarytotheGiverofKnowledge–eitherintentionallyorthroughforgetfulnessor inerror.Hewasprotectedfromthat inpleasureandanger, ingravityandjest,andinhealthandillness.TheproofofthisisthattheSalafagreeandthereisconsensusaboutit.WeknowthattheobligationandcustomoftheCompanionswastoacceptalloftheProphet’sstatesandconfirmallthereportsabouthimandeverythingthatoccurred.Theydidnothesitateorvacillateregardinganyofit.Theydidnotseektojustifyhisstatesandwhetherornothewasforgetful.When‘UmarexpelledIbnAbi’l-HuqayqfromKhaybar,IbnAbi’l-Huqayqarguedwithhim,usingasapretext the fact that theMessenger of Allah said that the Jews could remain there. ‘Umar arguedagainsthimquotingthewordsoftheProphet,“HowwillitbewhenyouareexpelledfromKhaybar?”The Jew said, “Thatwas just a little jest fromAbu’l-Qasim.” ‘Umar told him, “You lie, enemyofAllah.”1Also none of the reports, traditions, biographies and character studies of the Prophet, whichinvestigate the smallest details, relate that hewas ever corrected for an error in anyword that heutteredorthatanysuspicionwasevervoicedaboutanythingtheProphetreported.Ifsuchathinghadoccurred, it would have been handed down in the sameway as the storywhich is told about himconcerning the fecundationofdatesandhis retractionofwhathehad indicated to theAnsar.2Thatwasamatterofopinionandnotapropheticreport.Therewerealsoothermatterswhichdonotformpartofthiscategory.Likewhenhesaid,“ByAllah,Idonotmakeanoathaboutanythingandthenseesomethingbetterthanit,withoutdoingthesecondthingandthenexpiatingmyoath.”3Orwhenhesaid,“YoucometomewithquarrelsanditmaybethatoneofyouwillhaveabetterargumentthantheothersoImightgranthimsomeofhisbrother ’sright.InthatcasehecutsapieceoftheFireforhimself.”4Healsosaid,“Takewater,Zubayr,untilthewaterreacheswallheight.”5Wewillclarifythisandsimilarthingslater.Also, if anyone is known to lie in any report so that his report is somewhat divergent (from thegenerallyacceptedversion)inanyrespectwhatsoever,allhisreportsaretobedoubted,hishadithsareconsideredsuspiciousandhisstatementsarenotgivencredence.Thisiswhythepeopleofhadithand the ‘ulama’ abandon all the hadith which come from someone known to have prejudice,neglectfulness,badmemoryandfrequenterroreventhoughhemayotherwisebeareliableperson.Furthermore, if the Prophet were to lie intentionally regarding matters of this world, that wouldamounttoanactofrebellion.Lyingalotisaseriouswrongactionbyconsensus,andthestationofprophethoodisfarremovedfromanythingofthisnature.Asingleinstanceofitisregardedasuglyandrepugnantandwouldmaketheperpetratorshamefulandsubjecttocontempt.Asforthingswhicharenotasbadasthis,isitpossibleforminorinstancesofthistypeofthingtotakeplaceinthecaseofaProphet?Thereissomedisagreementaboutthis.The correct position is to disconnect prophethood from all such things, great or small, whetherdeliberateorinadvertent,sincetheveryfoundationofprophethoodinvolvestheProphetinquestionconveying,informing,clarifyingandattestingtothetruthofthemessagehehasbeengiven.Toallowanything of this kind in respect of theProphetwould detract from that.Anythingwhich occasionsdoubtwouldbeincompatiblewiththemiraculousnatureofprophethood.

Wecandefinitely state thatverbaldiscrepancy isnotpermitted for theProphets in anycase, eitherintentionallyorunintentionally.Norareweindulgentwithanyonewhoisnotextremelycarefulaboutsaying that it is permitted for theProphets to be subject to a state of forgetfulness regarding eventhingsthatarenotdirectlyconnectedwiththeirmessage.Furthermore,itisnotpermittedforthemtohaveliedbeforetheywereProphetsnorforthemtohavebeenknownforthatintheirworldlyaffairsandsituationsbecausethatwoulddetractfromthemandmakethemliabletobedoubtedanditwouldmakepeople’sheartsaversetoconfirmingthemlater.LookatwhathappenedinthetimeoftheProphet,mayAllahblesshimandgranthimpeace,betweenQuraysh and other nations. The people they visited asked the envoys from Quraysh about theProphet’struthfulnessandwhattheyknewabouthiminthatrespect.Theyadmittedthathewasknownfor being truthful.Transmissions agree that theProphetwasprotected from lyingbothbefore andafterprophethood.WehavementionedsomeofthetraditionsconcerningthisinChapterTwoatthebeginningofthebook.Theywillclarifythetruthfulnessofwhatwehaveindicatedtoyou.----1.Al-Bukhari.2.InMuslimfromTalhaandAnas.3.Muslimandal-BukharifromAbuMusaal-Ash‘ari.4.Muslimandal-BukharifromUmmSalama.5.IntheSixCollections.Az-ZubayrhadadisputewithoneoftheAnsaraboutsomeirrigationwaterwhich passed through az-Zubayr ’s land first. The Prophet gave a judgement to which the Ansariobjected,saying,“Heisyourcousin.”TheProphet’sfacewentredandthenhesaidthis.---

SECTION8

Refutationofcertainobjections

YoumightaskthemeaningofwhattheProphetsaidinthehadithconcerningforgetfulnessrelatedbythe faqih Abu Ishaq Ibrahim ibn Ja‘far in which Abu Hurayra said that the Messenger of Allahperformedthe‘Asrprayerandthengavethesalamafteronlytworak‘atsuponwhichDhu’l-Yadyangotupand said, “MessengerofAllah,has theprayerbeen shortenedorhaveyou forgotten?”TheMessengerofAllahsaid,“Itwasnotoneortheotherofthosethings.”1Dhu’l-Yadyansaid,“Itmusthavebeenoneofthem,MessengerofAllah.”Knowthatscholarshaveanswerstothat,someofwhicharefairandsomeofwhicharesomewhatarbitraryandhaphazard.MypositionisthatthemattercanonlybebasedoneitherapositionwhichallowsaProphettohavedoubtanderrorregardingthingswhicharenotactuallypartofthemessage-andthisexplanationisonewhichweconsidertobefalse-inwhichcasethishadithandotherslikeitposenoproblem.Or,according to the position of those who say oversight and forgetfulness are impossible for theProphet,thewholeeventtookplaceinordertoinstituteasunna.Thatbeingthecase,inwhichcasetheProphetspokethetruthinwhathesaidbecausehedidnotforgetandtheprayerwasnotshortened.Accordingtothisopinion,hisactionwasdeliberateandtookthisforminordertoshowanyonewho

didthesamewhatthesunnaisinsuchcircumstances.Thisisaverycommendableopinionwhichwewillmentioninitsproperplace.Asfortheimpossibilityofoversightonhispartwherespeechisconcernedandthepermissibilityofoversightbyhimwherenospeechisconcerned,therearevariousanswersconcerningthismatter.One answer is that theProphetwas speaking aboutwhat he thoughtwas the case andwhat hewasawareof.Asforhisdenialthatheshortenedtheprayer,itwouldbetrueandverifiablebothinwardlyandoutwardly.Asforhisforgetting,theProphetreportedaboutwhathebelievedtobethecaseandthoughtthathehadnotforgotten.Itwasasifthestatementreferredtowhathethought,evenifhedidnotexpressitinthatway.Thisisalsotrue.The second possibility is that, “I did not forget it” refers to the salam, i.e. I gave the salam butoverlookedthenumberofrak‘ats.Thatispossible,butimprobable.Athirdposition,andthemostimprobableofall,isthatheldbythosewhomaketheProphet’swords,“Itwasnotoneortheotherofthosethings,”meanthatitwasnotbothshorteningandforgetfulnessthatwereinvolved,butonlyoneofthem.Howeverthephrasecannotreallybeunderstoodinthisway.Hemeantthatneitherwastheprayershortenednordidheforget.This is what I have seen our Imams say. All the positions are possible, although the second isimprobable and the third is arbitrary and inaccurate.What I say andwhat appears tome to be theclosestofallthesepositionstothetruthisthat“Ididnotforget”isanegation,meaning:“Itisverybad for anyone to say, ‘I forgot such-and-such anayat.’The truth is hewasmade to forget.”Andindeedinoneoftheversions,hesaid,“Ididnotforget,butIwasmadetoforget.”WhenDhu’l-Yadaynaskedhim,“Hastheprayerbeenshortenedorhaveyouforgotten?”theProphetdeniedthatitwasshortenedandthathehadforgottenbyhimselforthatanythingofthatnaturecouldoccur.Hewasmadetoforgetsothatsomeoneelsewouldquestionhim.Hethenrealisedthathehadbeenmadetoforgetandthatthereasonforitwassothatasunnashouldbeestablished.Allhesaidwastrue.Therealityofthesituationwasthathewasmadetoforget.AnotherpositioniswhatIfoundinthewordsofoneoftheShaykhs.HesaidthattheProphetusedtobecomedistracted (sahw) in his prayer but did not forget (nisyan).Hewas occasionally distractedfromthemovementsoftheprayerbyconcentrationonthecontentsoftheprayer.Thiswasnotduetoheedlessnessandwouldnotcontradicthiswords,”ItwasnotshortenedandIdidnotforget.”Inmyopinion,theProphet’swordsweredirectedatoneofthetwokindsofforgetfulness.Hemeantthathedidnotgivethesalamafteronlytworak‘ats inordernot tocompletetheprayer.Rather,heforgotbuthisforgetfulnesswasnotofhisownmaking.Theproofof thatarehiswords,“Idonotforgetbutammadetoforget.Imakeasunna.”MayAllahgivesuccesstothecorrectone.AsforthestoriesinthetextoftheQur ’ancontainingthewordsofIbrahiminwhichhetellsthreelies,two being “I am sick,” (37:89) and “Rather the greatest of them did this,” (21:63) and the thirdcontainedinthehadithwhenhesaidtothekingabouthiswife,“Sheismysister,”knowthatallthesearenot lies, intentionalorotherwise.Theyfallunder thecategoryofequivocationwhichisnot thesameaslying.AsforAllah’swordsquotingIbrahim,“Iamsick,”al-Hasanal-Basriandothershavesaiditmeans“Ibecomesick”aseverycreatureissubjecttoillness.Thisistheexcusehemadetohispeoplefornotgoingouttothefestivalwiththem.Itissaidthatitmeans“Iamill,asdeathhasbeendecreedforme,”or“IamsickatheartbecauseofwhatIhaveseenofyourrejectionandobstinacy.”Itissaidthathe

usedtogetafeverwhenacertainstarroseinthesky.Whenhesawit,heexcusedhimselfaswashiscustom.Noneofthesethingsconstitutealie.Ineachcasehewastellingthetruth.Itisalsosaidthathewasalludingtotheweaknessofhispersuasivenesswiththemandhisweaknessinbeingunabletomakecleartothemthetruthoftheirpositionregardingthestarswithwhichtheywereoccupied so much. All these instances took place with this in mind. He worked out his argumentagainst themwhilehewasweak.Hehimselfhadnodoubts andhisbeliefwasnotweak. Itwashisargument that was weak and the evidence for it, as we find in the expression, “A sick (feeble)argument.”ThiswasuntilAllahinspiredhimwithhisproofandsoundargumentagainstthembythestars,themoonandthesunwhosetextAllahhasgiven.2Asforhiswords,“Thegreatestofthemdidthis,”(21:63)hemadeitconditional.Itisasifheweresaying:“Ifitcanspeak,itdidthis.”Thiswastocensurehispeople.Thisisthetruthaboutthismatterandthereisnodisagreementaboutit.Asforhisstatement,“Mysister,”itismadeclearinthehadith.Hesaid,“YouaremysisterinIslam,”andthatisthetruthforAllahsays,“Thebelieversarebrothers.”(49:10)IfyousaythattheProphetcalledthemlieswhenhesaid,“Ibrahimonlytoldthreelies”whichcanbefound in thehadith concerning intercession,3 thatmeans thathe spokewordswhoseoutward formwas that of lying. Inwardly these words are true although their outwardmeaning was understooddifferently from their inwardmeaning, so that Ibrahimwasapprehensiveaboutbeingpunished forthem.AsforthehadithaboutwhentheProphetwantedtogoonaraidandpretendedthathewasgoingtoanotherplace,thereisnodisputeaboutthateither.Heconcealedhisintentionsothattheenemywouldnot be put on guard and did so by asking about another place and asking for reports about it andalludingtoit.Hedidnotsay,“Prepareforsuch-and-sucharaid,”or“Wewillheadforsuch-and-suchaplace.”YoumightaskaboutthemeaningofMusa’swordswhenhewasasked,“Whichpersonhasthemostknowledge,”andhereplied,“Iknowmost,”andthenAllahcensuredhimforthatbecausehedidnotattributehisknowledgetoHim,saying,“RatheraslaveofOursatthejunctionofthetwoseasknowsmorethanyou,”citingthisasatraditioninwhichAllahAlmightyhasreportedhewasnotlikethat(i.e.hewasnotbeingtruthful).Knowthatinoneoftheversionsofthishadith, Ibn‘AbbassaidthatMusawas asked, “Doyou know anyonewithmore knowledge than you?” In this case, his answerabouthisownknowledgeistruebeyonddisputeordoubt.In theother version,what he said refers tohis belief andopinion as if hehad explicitly statedhissuperiorityinknowledgebecausehisstateofprophethoodandbeingchosendemandedit.Thisgivesinformation about his belief and is true without dispute. By “I know more” he meant what theobligationsofprophethooddemandregardingthesciencesoftawhid,theShari‘aandthepoliticsofthecommunity.Al-Khidrknewmorethanhedidaboutothermatterswhichnoonecanknowunlesshe has been taught byAllah concerning some of the sciences of theUnseen.Musa knewmore ingeneralandal-Khidrknewmore inparticularbywhathehadbeen taught.This is indicatedbyHiswords,“WehadalsogivenhimknowledgedirectfromUs.”(18:65)Accordingtoscholars,AllahcensuredMusainthiscase,andobjectedtowhathesaidbecausehedidnotrelatehisknowledge toAllahas theangelsdidwhentheysaid,“WehavenoknowledgeexceptwhatYouhavetaughtus,”(2:31)oritwasbecauseHewasnotpleasedwithMusa’swordsintermsof

theShari‘a.Allahknowsbest,butthatwasincasethosewhohadnotreachedhisperfectionofself-purificationandhighrankinthecommunity,mightbetemptedtoimitatehiminwhathesaid.Theywouldbedestroyedbythatself-praiseanditwouldinvolveintheircasepride,arroganceandgrosspresumption.EveniftheProphets,peacebeuponthem,arefreeofthesevices,othersaresubjecttothemexceptthosewhoareprotectedbyAllah.Protectingoneselfisbetterfortheself,sothatiswhatshouldbepractised.ThisiswhytheProphetsaid,preservinghimselffromthesamethinghappeninginhiscase,andthisispartoftheknowledgehewasgiven,“IamtheMasterofthechildrenofAdam,anditisnoboast.”Thishadithisoneoftheargumentsusedbythosewhomaintainthatal-KhidrwasaProphetsincehesaid,“IknowmorethanMusa,”andthewalicannothavemoreknowledgethanaProphetwhereastheProphetsvaryinknowledge.Al-KhidrsaysintheQur ’an,“Ididnotdoitofmyownvolition.”(18:82)Heindicatedthatwhathedidcamethroughrevelation.ThosewhosaythathewasnotaProphetsaythatitispossiblethathisactionwasbasedonthecommandofanotherProphet.ThisisweakbecausewedonotknowthattherewasanotherProphetat thetimeofMusaexcepthisbrotherHarun.Noneofthepeopleoftraditionshaverelatedanythingwhichcanbereliedonregardingthis.Ifweconsider“Iknowmorethanyou”nottobeageneralstatement,butaparticularoneconcerningaspecificcase,thereisnoneedtoaffirmthatal-KhidrwasaProphet.ThatiswhyoneoftheshaykhssaidthatMusaknewmorethanal-KhidrregardingwhathetookfromAllahandthatal-KhidrknewmoreregardingtheknowledgethathadbeengiventohimthanMusadid.AnothersaidthatMusawenttoal-Khidrforinstructioninadab,nottobetaughtknowledge.---1.Inoneversionitsays,“TheprayerisnotshortenednorhaveIforgotten.”2.SeeQur ’an6:75-79.3.Al-BukhariandMuslimfromAbuHurayra.---

SECTION9

TheProphets’protectionfromoutrageousandgravewrongactions

As for actionsof the limbs (including saying thingswith the tongueother than thekindof reportswhich have been discussed) and belief in the heart regarding matters other than tawhid, whosesciences have already been mentioned, the Muslims agree that the Prophets were protected fromoutrageousactionsandgravewrongactions.ThereisaconsensusonthisandtheschoolofQadiAbuBakral-Baqillanihavetakenthisposition.Otherssaythatitisforbiddenbylogicalproofforthemtodosuchthingsaswellasbyconsensus.MosttakethelatterpositionandAbuIshaqal-Isfara’inihaschosenit.SimilarlythereisnodisagreementthattheProphetsareprotectedfromconcealingthemessageandfrom being incapable of conveying it because all of this is under the protection of the propheticmiracleitself.Thereisaconsensusaboutallthesethings.

MostpeoplesaythattheProphetswereprotectedfromthisbyAllahandthattheywereprotectedintheir decisions and efforts – with the exception of Husayn an-Najjar who said that they have nocapacitywhatsoevertocommitactsofrebellionagainstAllah.Asregardsminorwrongactions,someoftheSalafandotherpeoplelikeat-Tabariandotherfuqaha’,hadithscholarsandtheologians(mutakallimun)saythatitispermissiblefortheProphetstocommitthem.Wewill present their arguments regarding this matter. Others have believed that we shouldsuspend judgement since, while the intellect cannot consider their committing such minor wrongactionstobeimpossible,thereisnodecisivestatementabouteitherpointofviewintheShari‘a.Otherfuqaha’and theologiansbelieve that theProphetswereprotectedfromminorwrongactions justastheywereprotectedfromthemajorones.Thesefuqaha’havesaidthatpeopledisagreeaboutminorwrongactionsandthedifferencebetweenthemandmajorones.Ibn ‘Abbas andothers said that anything that amounts to rebellion againstAllah is amajorwrongaction,butsomearecalledminorinrelationtothemoreseriousones.OppositiontotheCreatorinanymatteratallconstitutesamajorwrongaction.QadiAbuMuhammad‘Abdu’l-WahhabsaidthatitisnotpossibletosaythatthereisaminorwrongactioninactsofrebellionagainstAllah,exceptinasfarasoneispardonedforcertainofthemforhavingavoidedmajorwrongactions.Inspiteofthat,theydonothaveadifferentjudgementfromthatofmajorwrongactions.Ifapersondoesnotrepentandturnawayfromthem,nothingwillwipethemout.OverlookingthemisuptoAllah.ThatisalsothepositionofQadiAbuBakral-Baqillani,someoftheAsh‘ariteImamsandmostoftheImamsofthefuqaha’.SomeoftheImamshavesaiditfollowsfrombothstatementswithoutdisagreementthattheProphetsareprotectedfromrepeatingminorwrongactionssince thatwouldbecomeamajorwrongaction,andtheyareprotectedfromanysmallwrongactionwhichcouldleadtoalackofmodestyorwhichwouldcauseadeclineinmanlyvirtueorwhichwouldincurcontemptandbaseness.Thisisalsopartofwhat, by consensus, the prophets are protected from, because this sort of thing lessens aman’sstationanddetractsfromtheonewhodoesitandmakespeople’sheartsaversetohim.TheProphetsarefreeofthat.Connected to this are those things that are permissible (mubah) but would lead to things like theforbidden by bringing the Prophet out of the “permissible” into the forbidden.1 Some of thembelievedthattheProphetsareprotectedfromintentionallydoinganythingdisliked.As a proof of the Prophets’ protection fromminor wrong actions, one of the Imams used as anargumentthefactthatthattheiractionsareimitatedandtheiractionsandsiraarefollowedabsolutely.MostoftheMaliki,Shafi‘i,andHanafi fuqaha’donotdemandspecificevidenceandsomeofthemholdtheirprotectionfromminorwrongactionstobeabsolute,althoughtheydisagreeabouthowthejudgementisreached.IbnKhuwayzMindadandAbu’l-Farajal-LaythihaverelatedthatMaliksaiditisobligatorytoholdtothatopinion,ashasalsobeenstatedbyal-Abhari,Ibnal-Qassarandmostofourcompanions,2thepeopleofIraq,3andtheShafi‘ites,IbnSurayj,al-IstakhariandIbnKhayran.MostoftheShafi‘itessaythatitisonlyrecommendedtobelievethat.Onegroupbelievethatminorwrongactionsarepermissible(mubah)fortheProphets.SomeofthemlimitfollowingtheProphets tomattersof thedeenand thoseactionsbywhichnearness toAllah isknowntobeintended.AnothersaysthatthepermissibleintheProphet’sactionsisnotlimited.HesaysthatifminorwrongactionshadbeenpermittedfortheProphets,itwouldnotbepossibletofollowthemintheiractionssincetheintentionofeachoftheiractionswasnotnecessarilymadedistinct.It

wouldnotbepossibletoknowwhetheranindividualactionwouldbringaboutnearness,whetheritwaspermissible,forbiddenoranactofrebellion.Itisnotvalidforamantobecommandedtoobeythecommandwhenitmightbeanactofrebellion,especiallyinthecaseofthosewhoprefertofollowactionratherthanwordsifthereisadisputebetweenthetwo.Weaddas furtherevidence the fact thatboth thosewhoallowminorwrongactionsand thosewhoforbidthemforourProphet,mayAllahblesshimandgranthimpeace,agreethathedidnotpersistinanythingobjectionableineitherwordordeedandthatwhentheProphetsawsomethingandwassilentaboutit,itindicatedthatitispermitted.Howwoulditbepossibleforhimtobehavelikethatinrespectoftheactionsofothersifitwaspermissibleforhehimselftodowhatwasdisliked?Accordingtothisapproach, the Prophet was definitely protected from doing what was disliked since somethingforbiddenorrecommendedwhichwasdoneasadirectresultofimitatingwhattheProphetdidwouldbe incompatible with being rebuked for doing it and with the prohibition against doing what isdisliked.It is also known that the Companions were in the habit of imitating the actions of the Prophet,whatever theywereand ineveryway, just as theyobeyedwhateverhe said.They threwaway theirsignetringswhenhethrewhisaway.Theydiscardedtheirsandalswhenhediscardedhis.TheyusedasaproofforfacingJerusalemwhengoingtothelavatorythefactthatIbn‘Umarsawhimdoingso.Othersfoundaproofforotheractionsbothinthecategoryofworshipandgeneralcustombysaying,“IsawtheMessengerofAllah,mayAllahblesshimandgranthimpeace,doit.”Hehimselfsaid,“HaveInotinformedyouthatIkisswhileIamfasting?”Andforaproof,‘A’ishasaid,“TheMessengerofAllahandIusedtodoit,”(referringtokissingnotinvalidatingthefast).TheMessenger of Allah was angry with the Companion who was reported to have said, “Allah hasallowedHisMessengerwhatHewill,”(meaningthattheProphetcoulddothingswhichotherpeoplewerenotallowedtodo).Hesaid,“IamtheoneamongyouwiththegreatestfearofAllahandIhavethegreatestknowledgeofthelimitsHehasimposed.”Therearenumeroustraditionsregardingthis.However,itisknownthatingeneraltheCompanionsfollowedandimitatedhisactionsabsolutely.Ifopposition to him regarding any of his actions were permitted, it would not be proper. TheCompanions’minute investigation into findingoutwhat theProphetdid isevident,and theProphetcensuredthemanformakinghimanexceptionalcase.Asforpermissiblethings,theProphetsarepermittedtodothemsincethereisnoreproachfordoingsuchthings.Theirlivelihoodsarejustlikethoseofotherpeopleandtheyhavetheauthoritytoengageinseeking them.However,becauseof thehighstation theyhavebeengiven, the lightsofgnosis towhichtheirbreastshavebeenexpanded,andtheconcentrationonAllahandtheNextWorldforwhichtheyhavebeenchosen,theyonlytakefromthepermissiblethingsthosethatareabsolutelynecessarysince they have fear ofAllah regarding their journey through thisworld, their keeping theirdeencorrect, and what they need in this world. Everything they take by way of permissible things isconnectedtoobedienceandbecomesanactbringingaboutnearnesstoAllahaswemadeclearatthebeginningofthebookinthesectiononthequalitiesofourProphet,mayAllahblesshimandgranthimpeace.TheimmensefavourofAllahtoHisProphet,mayAllahblesshimandgranthimpeace,andtoalltheProphetsshouldbecleartoyousinceHehasmadealltheiractionsactsofnearnessandobedience,farfromanypossibilityofoppositionortraceofrebellion.---

1.Thelegalprinciplecalledsaddadh-dhara‘iusedbyImamMalik.2.i.e.theMaliki‘ulama’.3.i.e.theHanafis---

SECTION10

TheProphets’protectionfromactsofrebellionbeforetheywereProphets

ThereisdisagreementaboutwhethertheProphets,peacebeuponthem,wereprotectedfromactsofrebellion before theybecameProphets. Somepeople deny this possibility andothers allow it.Thesoundposition,Allahwilling,isthattheywerefreeofeveryfaultandwereprotectedfromanythingwhichmightoccasiondoubt.Howmuchmoresowhenitisamatterofprohibitedthings.However,actsofrebellionandprohibitedthingsonlyexistafterashari‘ahasbeenactuallyestablished.PeopledisagreeaboutthestateoftheProphetbeforehewasgivenrevelationandwhetherornothefollowedapreviousshari‘a.Themajoritysaythathedidnotfollowanything.Accordingtothis,actsofrebelliondidnotinfactexistnorcouldtheybeconsideredinrespectofhimsincetherulesofashari‘aareconnectedtocommandsandprohibitionsandtheestablishmentofthatshari‘a.Theproofspresentedbythosewhomakethisstatementvary.The Sword of the Sunna and model for all sects of the community, Qadi Abu Bakr al-Baqillanibelievedthatthepathofknowledgeliesintransmissionandinoriginalreportsreceivedbymeansoforal transmission. His argument is that, if it had been the case that the Prophet was following apreviousshari‘a, that factwouldhavebeen transmittedand itwouldhavebeen impossible for it tohavebeenconcealedsincetheProphetwassomeonewhoseaffairwasimportantandwhoselifewasnecessarilythesubjectofgreatscrutinyashasbeenvauntedbythepeopleoftheShari‘a.Theydonotuse this as a proof and nothing of its kind has been handed down. One group believe that it islogically forbidden for the reason that it is highly unlikely for someone to be followedwhowasknowntobeafollower.Theirreasoningisbasedonconsideringthingstobelogicallyeithercorrectorincorrectandthisisnotapropermethod.1QadiAbuBakrstatesthatitismorepropertodependontransmission.Others,likeAbu’l-Mu‘alihavesaid that one must reserve judgement where this matter is concerned and not give an absolutejudgementaboutitsinceneitherofthetwopointsofviewarelogicallyimpossiblenoristhepathoftransmissionclearonbehalfofeitherofthem.A third group said that the Prophet,mayAllah bless him and grant him peace, used to act by theShari‘aofaProphetbeforehim,andthentheydisagreedaboutwhetherornottospecifythatShari‘a.Someofthemdidnotspecifyitandsomethemventuredtodoso.TheyvaryaboutwhoseShari‘a itwas.SomesayNuh,someIbrahim,someMusa,some‘Isa.TheclearestpositionliesinwhatQadiAbuBakraffirmed.ThemostunlikelypositionisthatofthosewhospecifytheShari‘asinceifthathadbeenthecase,itwouldhavebeentransmittedaswehavesaidanditwouldnotbeconcealedfromus.Theyhavenoproofinthefactthat‘IsawasthemostrecentoftheprophetsthusmakinghisShari‘abindingforthoseafterhimsinceitisnotconfirmedthat‘Isa’s

callwasuniversal.ThesoundpositionisthatnoProphethadauniversalcallexceptforourProphet,mayAllahblesshimandgranthimpeace.Allah’s words, “Follow the religion of Ibrahim, a man of pure natural belief” (16:123) do notconstituteaproofforthoseofthatopinionnordoHiswords,“HehaslaiddownthesamedeenforyouasHeenjoinedonNuh.”(42:13)Thegeneralpreceptofthisayatimplieshisfollowingthemintawhid.ThesamethingapplieswhenHesays,“Thoseare theonesAllahhasguided,sobeguidedbytheirguidance.”(6:90)AmongthemAllahnamedthosewhowerenotactuallyMessengersandwhodidnothavetheirownShari‘a,suchasYusuf,thesonofYa‘qub,accordingtotheopinionofthosewhosaythatYusufwasnotaMessenger.Allahnamedagroupoftheminthislastayat,allofwhomhavetheirdifferent lawswhich cannot be combined.He indicated thatwhat ismeant is that they all agree ontawhidandtheworshipofAllah.--1.ThiswasthepositionoftheMu‘tazilites.---

SECTION11

OversightandForgetfulnessinActions

Whatwehavebeentalkingaboutarethoseactionsofoppositionwhichareintentionalandarecalledrebellion and fall within the realm of personal responsibility. As for unintentional actions, likeoversightandforgetfulnessregardingtheobligationsoftheShari‘a,whentheShari‘aconfirmsthatnothinghasbeensaidabouttheseactionsandnopunishmenthasbeenprescribedforthem,thestateoftheProphetsregardingsuchmattersisthatthereisnopunishmentforthemandsuchactionsarenotactsofrebellion,justastheyarenotfortheircommunities.There are two types of oversight and forgetfulness. One is that which has been conveyed andconfirmedbytheShari‘a,connectedtojudgments,andhasreachedthecommunitybyactionandinwhichtheProphetisfollowed.Theothertypeconcernsthingswhichwereparticulartohimalone.Asforthefirsttype,thereisagroupofscholarswhoconsiderittobeoversightinspeech.Wehavealreadymentioned that there is general agreement that this is impossible for theProphet andhe isprotectedfromitoccurring,eitherdeliberatelyorunintentionally.Similarly,scholarssaythatactionswhichtheProphetdidinthiscontextdonothaveanyelementofcontrarinessinthem,whetherdoneintentionallyorunintentionally,becauseactionshavethesamemeaningandresultaswords.Ifsuchthingswere tohappen to theProphets, itwouldoccasiondoubtandprovokepeople toattack them.Scholars sought excuses to account for the hadiths containing examples of oversight by variousmethodswhichwewillmention.Abu Ishaq inclined to this position.Most of the fuqaha’ and theologians have believed that somediscrepancy in thecaseofactionsofconveying thedeenandrulesof theShari‘a, eitherby simpleoversight or without any deliberate intention, is allowed for him as is confirmed by the hadithsregardingforgetfulnessintheprayer.

They make a distinction between actions and words as far as conveying the deen is concerned,because the miracle of prophethood is based on truthfulness in speech, and thus the opposite oftruthfulnesswouldbeincompatiblewiththemiracleofprophethood.Butasforoversightinactions,thisisnotincompatiblewiththemiracleanddoesnotdetractfromprophethood.Errorsinactionandinattention of the heart are among the characteristics of the human being and as the Prophet,mayAllahblesshimandgranthimpeace,said,“Iamaman.Iforgetasyouforget.WhenIforget,remindme.”1 Indeed, the state of forgetfulness and oversight here in respect of the Prophet constitutes ameansofgainingknowledgeandpositiveconfirmationoftheShari‘aastheProphet,mayAllahblesshimandgranthimpeace,stated,“Iforgetorammadetoforgetinordertomakeasunna.”1Itisalsorelated,“Idonotforget,butammadetoforgetinordertomakeasunna.”Thisstateinfactenhanceshisconveyingofthemessageandcompletestheblessingforhim.Itisfarfrombeingaqualityofimperfectionortargetofattack.ThosewhodosaythatoversightispermittedaddapreconditionthattheMessengerscannotremaininoversightorerror.Rather,theMessengersrecogniseitforwhatitisandtakenoteofitimmediatelyaccording to some – which is the sound position –or before they actually complete the actionaccordingtoothers.Asfor theactionsof theProphetwhichdidnot involveconveyingthedeenorclarifyingitsrulesorwhichwerepeculiartohimaloneinhisdeenandhisownheart’sremembranceorwhathedidnotdowiththeintentionofbeingfollowedinit,mostscholarsagreethatoversightanderror is permitted for him in these things aswell as lapses of concentration and inattention of hisheart.That is in respectofwhathehad toendurefromothercreatures,communitypolitics, familybusinessanddealingwithhisenemies.Itisnotsomethingthatwasrepeatedandhappenedonlyrarely.As theProphet,mayAllahblesshimandgranthimpeace,himself said,“Myheartbecomes rustedover, so I seek forgiveness of Allah.” There is nothing in this which diminishes his rank and isincompatiblewiththepropheticmiracle.ThereisagroupofSufisandthepeopleofthescienceoftheheartsandspiritualstationswhobelievethat oversight, forgetfulness, inattention and lapses are forbidden for the Prophet altogether. Theyhavevariousschoolsofthoughtregardingthehadithsconcerningthismatterwhichwewillmentioninduecourse.---1.Al-BukhariandMuslimfromIbnMas‘ud.1.Al-Muwatta’.--

SECTION12

Discussionoftheabove-mentionedhadithontheProphet’soversight

Intheearliersections,wehavementionedthekindsofoversightwhichwerepermittedandforbiddentohim.Weconsideritimpossiblewithregardtohisspokenreportsandwherewordsconcerningthedeenareconcerned,andwepermititsoccurrenceinactionsconnectedwiththedeenbutonlyinthecircumstanceswhichwepresented.

There are three soundhadiths which are related about oversight on the part of the Prophet in theprayer. The first is the hadith of Dhu’l-Yadayn about his giving the salam after two rak‘ats. ThesecondisthehadithofIbnBuhaynaabouthisstandingupaftertworak‘ats.ThethirdisthehadithofIbnMas‘udwhichstatesthattheProphetprayedtheDhuhrprayerwithfiverak‘ats.Allthesearetheresultofoversightinaction.Allah’swisdomin themis thatby themasunnawascreatedsinceconveyingbymeansofactionismoresublimethanconveyingbymeansofspeech.Itisconditionalonthefactthathedidnotcontinueinoversight,butwasmadeawareof it inorder forhimtoremoveanyconfusionandmanifest thebenefitinit.ForgetfulnessandoversightinrespectoftheProphetarenotincompatiblewiththepropheticmiracleanddonotdetract fromconfirmationof it.TheProphet said, “I amaman. I forget asyou forget.WhenIforget,remindme.”Healsosaid,“MayAllahshowmercytoso-and-sowhoremindedmeofsuch-and-suchanayatIwasomitting[orforgetting].”Hesaid,“TrulyIforget(la’nsi)orammadetoforgetinordertocreateasunna.”Itissaidthatsometransmitterswereunsureaboutthewordingandrelateditas,“Idonotforget,(l89ansi)butammadetoforget...”IbnNafi‘and‘IsaibnDinarbelieveitisnotanegativestatement,butisanoath.1QadiAbu’l-Walidal-Bajisaidthatwhatthesetwoscholarssaidispossiblewhenitistakentomeanthatheforgetswhileheisawakeandismadetoforgetwhenheisasleep;2orthatheforgetsasisthenormalpatternformanbybeingdistractedfroma thingandbyoversight;orhe ismade toforgetwhileheiswrappedinconcentration.Soheascribedoneofthetwoformsofforgetfulnesstohimselfsincehesharesinwhatcausesit,anddeniedthathehadtheotherkindofforgetfulnesssincehewasmadetoforget.One group among the people who understand the meaning of the hadiths and from among thetheologians believe that the import of thehadith is that the Prophet used to suffer from oversight(sahw) in the prayer but not forgetfulness (nisyan) because forgetfulness involves distraction,heedlessnessanddisorder.TheysaidthattheProphetisfreeofforgetfulnessandthatoversightmeansbeingpreoccupiedbysomethingelse.TheProphetusedtosufferfromoversightinhisprayerandtobe distracted from the movements of the prayer by the inward content of the prayer, not byinattentiveness,ashesaid,“Idonotforget.”One group believe that any kind of forgetfulness was forbidden for him. They maintain that hisoversightwasintentionalanddeliberateinordertocreateasunna.Thisopinionisdesirable,butself-contradictory. There is not much benefit in this interpretation because how can it be possible tooverlooksomethingdeliberatelyinanysituation?Theyhavenoprooffortheirstatementthathewascommanded to deliberately adopt forgetfulness to create a sunna because he said, “I forget or ammadetoforget.”Oneofthesetwoisaffirmativeandnegatesthecontradictoryideaofdeliberateness,andhealsosaid,“Iamamanlikeyou.Iforgetasyouforget.”OneofthegreatImams,Abu’l-Muzaffiral-Isfara’ini,inclinedtothisinterpretation.OthershavenotapprovedofitandnordoI.NeithergrouphaveanyevidenceinthewordsoftheProphet,“Idonotforget but am made to forget,” since that does not negate the principle of forgetfulness at all. Itnegatesthewordforget(nisyan)intheexpressionandshowsdislikeofitsuse.ItisastheProphetsaid,“Itisverybadforanyonetosay,‘Iforgotsuch-and-suchanayat.’Ratherhe

wasmade to forget.”Hewasnot inattentiveor lackingconcern for theprayer inhisheart.Hewasdistractedfromtheprayerbytheprayer,partofitmakinghimforgetanotherpart,inthesamewaythathelefttheprayerontheDayoftheTrenchuntilitstimehadpassedwhenhewasoccupiedwithbeing on guard against the enemy.Hewas distracted by one act of obedience from another act ofobedience.It is said3 that four prayerswere left on theDay of theDitch:Dhuhr, ‘Asr,Maghrib and ‘Isha’. 4Thosewhobelievethat it ispermittedtodelaytheprayerbecauseoffearhaveusedthatasaproofsince itwas not possible to perform the prayer until a timeof security.This is the positionof theschoolofSyria.ThesoundversionisthattheprincipleoftheFearPrayercamelaterandabrogatesit.IfyouaskedwhatcouldbesaidabouttheProphet,mayAllahblesshimandgranthimpeace,sleepingpasttheprayerontheDayoftheValley5whenhesaidonanotheroccasion,“Myeyessleepandmyheartdoesnotsleep,”scholarshavevariousanswersregardingthat.Oneofthemisthatwhatismeantisthestateofhisheartwhenhiseyesareasleepasageneralrule.Othermeaningsarerare,andwhatisotherthanone’snormalhabitisrare.ThewordsoftheProphetinthehadith,“Allahtookoursouls,”makethisinterpretationsoundandBilalsaidabouttheincident,“Ihaveneverencounteredsuchasleep.”However,thingslikethishappenedinorderthatAllahmightaffirmaparticularprincipleandprovideabasisforasunnaandso thathecouldmanifest theShari‘a. Itwasas theProphetsaidonanotheroccasion, “HadAllah sowished,wewouldhavewokenup.ButHewanted it tobeanexample forthoseafteryou.”Thesecondansweristhatsleepdidnotoverwhelmhishearttosuchanextentthathewouldincurthestate ofminor impurity. It is related that hewas guarded and protected.He slept until he could beheardsnoringandthenprayedwithoutdoingwudu’’ThehadithofIbn‘Abbasmentionedthathedidwudu’whenhegotupfromsleepwhenhehadsleptwithhiswife.Itisnotpossibletouseitasaproofofhishavingtodowudu’becauseofsleepalonesince itmight have been on account of touching hiswife or for someotherminor impurity.Howcoulditbewhentheotherhadithitselfsays,“HesleptuntilIheardhimsnoring.”Whenitwastimetopray,heprayedwithoutdoingwudu’.It issaid thathisheartdidnotsleepbecausehewasgivenrevelationwhileasleep.Thestoryof theValleyonlyreferredtothesleepofhiseyespreventinghimfromseeingthesun.Ithadnothingtodowiththeactionoftheheart.TheProphetsaid,“Allahtookoursouls.IfHehadwished,Hewouldhavereturnedthemtousatanothertime.”If it is said that if itwasnothishabit to sleepdeeply,hewouldnothave said toBilal, “Watch formorningforus,”theansweris that itwaspartoftheProphet’shabit toprayinthedarknessbeforeSubhandtowatchforthebeginningofthedawn.Thiscouldnotbesaidaboutsomeonewhoseeyeisasleepsincedawnissomethingwhichisperceivedbythephysicalsenses.Inthisinstance,hechargedBilal to watch and inform him of the beginning of dawn. It would be the same if he had beenpreventedfromwatchingfordawnbysomethingotherthansleep.IfitisaskedwhattheProphet’sprohibitionmeansinthestatement,“Iforgot,”whentheProphetalsosaid,“Iforgetasyouforget.WhenIforget,thenremindme,”andwhenhealsosaid,“Heremindedmeofsuch-and-suchanayatwhichIhadforgotten,”youshouldknowthatthereisnocontradictioninthesephrases.

Asfor theprohibitionaboutsaying,“I forgotsuch-and-suchanayat,” it ispossible that itwasonewhichwasabrogatedintheQur ’an,i.e.itdidnotentailinattention.Allahcompelledhimtoforgetitinorder towipe outwhatHewished and to confirmwhatHewished.Hewas reminded ofwhateveroversightorinattentiontherewasinitanditiscorrecttosay“Iforgot”inrespectofit.IthasbeensaidthattheProphetmeantthisasarecommendationtoascribethatactiontoitsCreator.Theotherinterpretationisbasedonthefactthatitispermissiblefortheslavetoacquiretheactionforhimself. He was permitted to omit the ayats he omitted after he had conveyed what he wascommandedtoconveyandhadtransmittedittopeople.Thenheaskedtoberemindedaboutitbyhiscommunityorbyhisownself-exceptforanythingthatAllahhaddecreedshouldbeabrogatedandwiped out from the hearts and not remembered at all. It is possible that the Prophet forgot in thismannerononeoccasion,anditispossiblethathewasmadetoforgetsomethingbeforeheconveyeditinawaythatwouldneitherchangetherevelation’scomposition,confuseitsjudgementsnorcauseanygapsinit.Thenhewasremindedofwhathehadforgotten.ItisimpossibleforhisforgetfulnesstolastbecauseAllahhaspromisedtopreserveHisBookandHetookchargeofmakingsureitwasconveyedinitscompleteness.

---1.This isadiscussionreferring to theArabicparticle lawhichcanbeardifferentmeanings -hereeithertheenergetic(truly)orthenegative.2.TheauthorsaysthatthisismostunlikelybecausetheProphetsaid,“Myeyessleep,butmyheartdoesnotsleep.”3.ByIbnMas‘udasrelatedbyat-Tirmidhiandan-Nasa’i.4.ThesoundversionaccordingtoMuslimandal-Bukhariisthatitwas‘Asr.TheMuwatta’saysthatitwasDhuhrand5.OntheMakkaroadinthevalleyofTabuk.---

SECTION13

TheRefutationofthosewhosaythatsmallwrongactionsarepermissiblefortheProphetandanexaminationoftheirarguments

Thefuqaha’,thepeopleofhadithandthetheologianswhofollowthemwhosaythatitispermissiblefor the Prophets to commit minor wrong actions take the literal meaning of many things in theQur ’anandhadithasaprooffortheirposition.Iftheyweretoholdtotheliteralmeaning,itwouldleadtheminmanyinstancestoallowingmajorwrongactions,tothebreakingoftheconsensusandtosayingthingsthatarenotappropriateforaMuslimtosay.Thisisallthemorethecasewhenwhattheyuseasproofsarethingswhosemeaningisdisputed,andwhosepossiblemeaningsarecontradictoryandaboutwhichtheSalafsaiddifferentthings.Becausethereisnoconsensusaboutthis,andwhatisusedtodemonstrateitisamatterofdispute,andproofs exist to indicate the error of theirwords and the soundness of other positions, it is in factobligatorytoabandonthatpositionforwhatisknowntobesound.

Wewilllookatsomeofthesethings,Allahwilling.TheyincludeAllah’swordstotheProphet,“SothatAllahmayforgiveyouyourearliererrorsandanylaterones”(48:2);“Askforgivenessforyourwrongdoingand for themenandwomenwhobelieve” (47:19);“Weremovedyour load fromyouwhichweigheddownyourback” (94:4);“Allahpardonyou!Whydidyouexcuse them ...?” (9:43);“WereitnotforadecreewhichhadalreadyprecededfromAllah,aterriblepunishmentwouldhaveafflicted you on account ofwhat you took” (8:68); and “He frowned and turned away because theblindmancametohim.”(80:2-3)TherearealsosomestatementsthatAllahmakeswhenrelatingthestoriesofotherprophetssuchas“AdamdisobeyedhisLordandbecamemisled”(20:121)and“ThenwhenHegrantedthemahealthy,upright child, theymadewhatHehadgiven themco-partnerwithHim.” (7:19)He says thatAdamsaid,“OurLord,wehavewrongedourselves.”(7:23)AllahsaysthatYunussaid,“GlorybetoYou,Ihave been among thewrongdoers.” (21:87)Allahmentions the story ofDawud and says, “DawudrealisedthatWehadputhimtothetest.SohebeggedforgivenessfromhisLordandfelldownprone,prostrating, and repented. So We forgave him for that and he has nearness to Us and a goodHomecoming.” (38:24)Allah says aboutYusuf, “Shewanted him and hewould havewanted her.”(12:24) He also relates the story about Yusuf’s brothers. He says aboutMusa, “SoMusa hit him,dealinghimafatalblow.Hesaid,‘ThisispartofShaytan’shandiwork.’”(28:15)There is alsowhat the Prophet said in his supplication, “OAllah, forgivememy past and futurewrongactions,what I conceal andwhat Imakeknown,”1andhemadeother similar supplications.TheProphetsaid,“Myheartbecomesrustedover,soIseekforgivenessofAllah.”InAbuHurayra’sversion,“IseekforgivenessofAllahandIturntoHiminrepentancemorethanseventytimesaday.”AllahquotesNuhsaying,“IfYoudonot forgivemeandhavemercyonme.” (11:47)Allahsaid toNuh, “Do not addressMe concerning thewrongdoers. They shall be drowned.” (11:37)He quotesIbrahim saying, “He who I sincerely hope will forgive my mistakes on the Day of Reckoning.”(26:82)He quotesMusa saying, “I have turned toYou in repentance.” (7:143)He says, “We testedSulayman.”(38:34)Thereareothersuchinstances.AsforusingHiswords,“SothatAllahmayforgiveyouyourearliererrorsandanylaterones,”asaproof,thecommentatorsdisagreeaboutwhatitmeans.Itissaidthatwhatismeantisbeforeandafterprophethood.ItissaidthatwhatismeantisthoseoftheProphet’swrongactionswhichhadoccurredorhadnotoccurred.AllahtoldtheProphethewasforgivenforthem.Itcouldmeanforgivenessforwhatwas before prophethood and protection after it.Ahmad ibnNasir stated that. It is said that itrefers to his community. It is said that it means from forgetfulness, inattention and faultyinterpretation.At-Tabari said that and al-Qushayri preferred it. It is said that “past” refers towhatAdamdid and “future”means thewrong actions of his community.As-Samarqandi and as-SulamihaverelatedthatinterpretationfromIbn‘Ata’.ItisliketheinterpretationofHiswords,“Askforgivenessforyourwrongdoingndforthemenandwomen who believe.” (47:19) Makki said that when the Prophet was addressed here, it was hiscommunitythatwasintended.ItissaidthatwhentheProphetwascommandedtosay,“Ihavenoideawhatwillbedonewithmeoryou. I followonlywhathasbeen revealed tome. Iamonlyaclearwarner,” (46:9) theunbelieversgloatedabout this,soAllahrevealed,“...so thatAllahmayforgiveyouyourearliererrorsandanylaterones.”(48:2)Ibn‘Abbaspointedoutthatthefateofthebelieversismentionedintheayatwhichfollowsit.2The

intentoftheayatisthatthebelieverisforgivenwithoutbeingpunishedforanywrongactionevenifitexisted.Oneofthemsaidthatforgivenessheremeansbeingfreeoffaults.AsforHiswords,“Weremovedfromyouyourburdenwhichweigheddownyourback,”it issaidthatitmeanshispreviouswrongactionsfrombeforehisprophethoodashasbeenstatedby‘Abdu’r-RahmanibnZaydandal-Hasanal-BasriandimpliedbyQatada.Itissaidthatitmeanshewaspreservedfromwrongactionbeforeprophethoodandprotectedagainstit.Ifthathadnotbeenthecase,hisbackwouldhavebeenweigheddown.As-Samarqandirelatedsomethingtothateffect.Itissaidthatwhatismeantbyitisthatwhatweigheddownhisbackwastheburdenofthemessageuntilheconveyedit.Al-Mawardiandas-Sulamihaverelatedthat.MakkisaidthatitmeansthatAllahremovedtheburdenoftheJahiliyyafromhim.Itissaidthatitmeanstheweightoftheconcernofhissecret,hisbewildermentandhisseekingouthisShari‘auntilAllahgaveittohim.Al-Qushayrihasrelatedsomethingtothateffect.It is said that itmeans thatAllah lightened his burden for him by preservingwhat he asked to bepreserved.“Weigheddownyourback,”meansthatitwasabouttobeweigheddown,sothemeaningoftheayatforthosewhomakeitrefertothetimebeforeprophethoodisthatitrelatestotheProphet’sconcernfor the matters which he did before he was a Prophet and which were forbidden to him after hebecameaProphet.He thoughtof themasburdenswhichweighedhimdownandwasapprehensivebecauseofthem.Itcouldbethat theword“remove”meansAllah’sprotectinghimfromwrongactionswhichwouldhaveweigheddownhisbackiftheyhadexisted.Orelseitisfromtheweightofthemessage.OrelseitisfromwhatweighedonhimandoccupiedhisheartconcerningwhathehaddoneintheJahiliyya.OrtheburdenisremovedbythefactthatAllahtoldhimthatHehadpreservedHisrevelationastheProphethadrequested.Withregardtotheayat,“Allahpardonyou!Whydidyouexcusethemuntilitwascleartoyouwhichofthemweretellingthetruthanduntilyouknewtheliars?”(9:43)theProphethadhadnocommandaboutthismatterfromAllahbeforetheprohibitionsoitcannotbecountedasrebellionandAllahdidnotconsideritanactofrebellion.Niftawayhsaid,“Allahkepthimfarfromthis!Hewasgivenachoiceregardingthetwomatters.”Thescholarshavesaidthathecoulddowhathelikedconcerningthingsaboutwhichhehadnotreceivedrevelation.3Allah says, “Givepermission to anyof themyouplease.” (24:62)Whenhegave thempermission,Allahinformedhimthathedidnotknowabouttheirsecretthoughts.Ifhehadnotgiventhem permission, they would have remained behind in any case.4 There is no objection to himregardingwhathedid.Theword“pardon”(‘afa)inthisayatdoesnotmean“forgive”.ItbearsthesamemeaningaswhentheProphetsaid,“Allahhaspardoned(exempted)youfrompayingzakatonhorsesandslaves.”Inotherwordsitwasnotobligatoryforthemandthereforenotbindingonthem.5Al-Qushayrisaid,“Pardon(‘afw)isnotonlyusedinArabicforpardoningawrongaction.”Hesaidthatthemeaningof‘afain“Allahpardonyou”isthatHedidnotconsideritawrongactionforhim.Ad-Da’udisaid that it issaid that thiswas tohonourhim,whilstMakkisaid that it isan invocation

similartoexpressionslike“MayAllahmakeyouright”and“MayHeexaltyou,”andAs-Samarqandihasrelatedthatitmeans“Allahhasguardedyou.”AsforAllah’swordsregardingthecaptivesofBadr,“ItisnotfittingforaProphettotakecaptivesuntilhehasletmuchbloodintheland.YoudesirethegoodsofthisworldwhereasAllahdesirestheNextWorld.AllahisAlmighty,All-Wise,”(8:67)theydonotnecessitateawrongactiononthepartofthe Prophet. The ayat contains clarification about something that was particular to him anddemonstratesthewayhewaspreferredabovetheotherProphets.Hehimselfsaid,“NoProphetbeforemewas given this,” and also, “Bootywasmade lawful tome and itwas notmade lawful for anyProphetbeforeme.”Ifitisaskedwhatthenisthemeaningofthewords,“Youdesirethegoodsofthisworld,”(8:67)itissaidthat it isaddressedto thoseamongthecommunityinMadinawhodesiredthatandwhosegoalwas solely thegoodsof thisworldand toamassgreatquantitiesof them.Allahdoesnotmean theProphet,mayAllahblesshimandgranthimpeace,orthegreatamonghisCompanions.Itisrelatedfromad-DahhakthatthiswasrevealedwhentheidolatersweredefeatedintheBattleofBadrandthepeoplewerebusystrippingthedeadandgatheringthebootyfromtheslainsothat‘Umarfearedtheenemywouldfallonthem.Allahsays,“WereitnotforadecreewhichhadalreadyprecededfromAllah,aterriblepunishmentwouldhaveafflictedyouonaccountofwhatyoutook.”(8:68)Thecommentatorsdisagreeaboutthemeaningofthisayat.ItissaidthatitmeansifithadnotbeenthatAllahonlypunishespeopleafteraprohibition has come down.6 He would have punished them. This also negates the idea that whathappenedwiththecaptiveswasanactofrebellion.It isalsosaid that itmeans if ithadnotbeen for theirbelief in theQur ’an,which is theBook thatensurespardon,theywouldhavebeenpunishedfortakingthebooty.7It is said that itmeans that, if it had not been that you believed in theQur ’an andwere thereforeamongthoseforwhombootyislawful,youwouldhavebeenpunishedasthosewhoexceedthelimitsarealwayspunished.It issaid that itmeans that, if ithadnotalreadybeenwrittenonthePreservedTablet that bootywas lawful for you, youwouldhavebeenpunished for it.All of this negates thepossibilityofwrongactionandrebellionbecausetheonewhodoeswhat is lawfulforhimisnotarebel.Allahsays,“Somakefulluseofanybootyhavetakewhichislawfulandgood;andfearAllah.AllahisEver-Forgiving,MostMerciful.”(8:69)ItissaidthattheProphetwasgivenachoiceregardingthismatter.‘AlirelatesthatJibrilcametotheProphetontheDayofBadrandsaid,“LetyourCompanionschoosewhattodoaboutthecaptives.Iftheylike,theycankillthem.Iftheylike,theycantakeransomforthem,butiftheydo,inthecomingyearalikenumberofthemwillbeslain.”Theysaid,“Wewilltaketheransom,andletsomeofusbekilled.”Thisisaproofofthesoundnessofwhatwehavesaid.Theyonlydidwhattheyhadpermissiontodoalthoughsomeoftheminclinedtotheweakerofthetwooptionsinsteadofkillingthemwhichwouldhave been better. They were punished for that and the weakness of the choice they made and thecorrectnessoftheotherchoicewasmadecleartothem.However,noneofthemwererebelsnorweretheycommittingawrongaction.At-Tabari indicatedsomethingsimilarandsaid,“Ifapunishmenthaddescendedfromheaven,only

‘Umarwould have been safe from it,” indicating that this was due to his correct opinion and theopinionof thosewho took the samepositionby exalting thedeen, the victory of itsword and theobliteration of the enemy. If this action had incurred a punishment, ‘Umarwould have been savedfrom it. ‘Umarwasmentionedbecausehewas the first to say that they shouldbekilled.However,Allah did not decree punishment for them because He wanted to make lawful for them what hadalreadyhappened.Al-Da’udi said that this report is not confirmed, and even if it had been confirmed, it is notpermissibletoholdthattheProphetgaveajudgementaboutsomethingaboutwhichtherewasnotextorproofandwhennocommandhadbeengiventohimaboutit.Allahclearedhimofthat.Qadi Bakr ibn al-‘Ala’ said that in this ayat Allah told His Prophet that his interpretation was inharmonywithwhathadbeenpredestinedforhiminmakingbootyandransomlawful.Intheraidof‘AbdullahibnJahshinwhichIbnal-Hadramiwaskilled,theMuslimsofferedal-HakamibnKaydanandhiscompanionforransomandAllahdidnotcensurethemfordoingthat.ThatwasmorethanayearbeforeBadr.AllofthisindicatesthattheactionoftheProphetregardingthecaptiveswasbasedoninterpretationandinsightandprecedent.Allahdidnotcensurehimforwhathedidwiththem.Allahknowsbest,butAllahmeanttheimmenseimportofthewholeaffairofBadr,andthegreatnumberofcaptivestaken,toshowHisblessingandconfirmHisfavourtothembyinformingthemaboutwhatHehadwritteninthePreservedTabletmakingthatlawfulforthem.Itwasnotcensure,objectionnorconsideredtobeawrongaction.Thisiswhatwasmeant.***Asforthestoryconnectedwiththeayat,“Hefrownedandturnedaway,”(80:1)itdoesnotasserttheexistenceofanywrongactiononthepartoftheProphet.Allahinformedhimthatthepersontowhomhewasdevotinghisattentionwasoneofthosewhowouldnotbepurified.Ifthestateofthetwomenhadbeenunveiledtohim,thenitwouldhavebeenbettertohaveturnedtotheblindman.8WhatcausedtheProphettobeoccupiedwiththatunbelieverwasanactofobediencetoAllah.HewasconveyingHismessageandextendingfriendshipforthesakeofAllahasHehadprescribed.Itwasnotanactofrebellionoropposition.WhatAllahdid,insayingwhatHesaidtohim,wastoinformhimaboutthecomparativestateofthetwomenandtheweaknessoftheunbeliever.HeindicatedthatheshouldturnfromhimasHesaid,“Butitisnotuptoyouwhetherornotheispurified.”(80:7)Itisalsosaidthatby“hefrownedandturnedaway”AllahwasreferringtotheactionoftheunbelieverwhowaswiththeProphetasAbuTammamhasrelated.***AsforthestoryofAdamwhenAllahsays,“Thetwoofthematefromit...”(20:121)afterHehadsaid,“Butdonotapproachthistreeandsobecomewrong-doers,”(2:35)“DidInotforbidyouthistree,”(7:22)andtheclearstatementthatitwasrebellion,“AdamdisobeyedhisLordandbecamemisled,”(20:121)itissaidthatitmeanshemadeamistake.AllahtoldusabouthisexcusewhenHesaid,“WemadeacontractwithAdambefore,butheforgot.Wedidnotfindthathehadafirmresolve.”(20:115)‘Abdu’r-RahmanibnZaydsaidthatheforgotIblis’enmitytohimandthecontractwhichAllahhadmadewithhimwhenHesaid,“Hereisanenemyforyouandyourwife.”(20:117)ItisalsosaidthatheforgotbecauseofwhatIblisshowedthem.

Ibn‘Abbassaidthatman(insan)iscalled“man”becausehemadeacontractandthenforgotaboutit(nasiya).ItissaidthatAdamdidnotintendoppositionbyeatingfromthetreewrongly,butthatheandHawwa’weredeceivedbyIblis’oathtothem,“Iamoneofthosewhogiveyougoodadvice,”(7:21)imaginingthatnoonewouldswearbyAllahandthenbreaktheiroath.Adam’sexcuse isrelated invarioustraditions.IbnJubayrrelatedthatIblissworetothembyAllahuntilhebeguiledthembecausethebelievercanbedeceived.ItissaidthatAdamforgotanddidnotintendtoopposeHimandsoAllahsaid,“Wedidnotfindthathehadafirmresolve,”i.e.intentionforopposition.Mostcommentatorsagreethatresolutionmeansdeterminationandsteadfastness.Itissaidthatwhenheatefromthetree,itresultedindrunkennessandthiscausedweaknessbecauseAllahdescribedthewineoftheGardenasnotcausingintoxication.WhenAdamforgot,itwasnotanactofrebellion.Thesamethinghappensifoneisconfusedanderrssinceitisagreedthatsomeonewhoforgetsandoverlooksfallsoutsidethejurisdictionofresponsibility.ShaykhAbuBakr ibnFurakandothershavesaid that it ispossible that thisoccurredbeforeAdambecameaProphet.TheirproofisinHiswords,“AdamdisobeyedhisLordandbecamemisled.ButthenhisLordselectedhimandturnedtohimandguidedhim.”(20:122)Allahmentionselectionandguidanceafterrebellion.It issaid thatheatefromthe treebecauseof thewayhe interpretedAllah’sprohibition.Hedidnotknow that it was that tree which he was forbidden because he interpreted Allah’s prohibition asreferringtoaparticulartree,nottoanentirespeciesoftree.Thisiswhyitissaidthathisrepentancewasforthefactthatheabandonedcaution,notforanactofrebellion.ItisalsosaidthatheinterpretedAllah’sprohibitiontohimasnotforbiddinghiminawaythatmadeitunlawful.Itissaidthatinanycase,Allahsays,“AdamdisobeyedhisLordandbecamemisled”andthensays,“Heturnedtohimandguidedhim.”ItismentionedinthehadithofintercessionthatAdamsaidofhiswrongaction,“Iwasforbiddentoeatfromthetree,andsoIrebelled.”Theanswertothisandotherthingswillcomeattheendofthissection,Allahwilling.***As for the story ofYunus, some of it has already been discussed earlier. There is nomention ofwrongactioninYunus’story.TheQur ’ansaysofhim,“Heranaway”and“Hewentoutinanger.”ItissaidthatAllahtookrevengeonhimbecausehelefthispeopleandfledfromthepunishment.ItissaidthatwhenhepromisedthempunishmentandthenAllahpardonedthem,hesaid,“ByAllah,Iwillneverfacethemasaliar.”Itissaidthattheyusedtokillpeoplewholied,andhefearedthat.Itissaidthathewastooweaktobeartheburdenofthemessage.Ithasalreadybeenstatedthathedidnotlietothem.Noneofthiscontainsanymentionofrebellion.Allah says, “He ran away to the laden ship.” (37:140) Some commentators say that this happenedbecauseheseparatedhimselffromhispeople.9Asforhisstatement,“Iwasoneoftheunjust,”injustice(dhulm)meanstoputsomethinginotherthanitsproperplace.According to someof them, that ishisadmissionofhiswrongaction.As forhisleavinghispeoplewithoutthepermissionofhisLordorbecauseofhisweaknessregardingwhathe

wasmadetobearorhiscallingforpunishmentagainsthispeople,Nuhcalledforthedestructionofhispeopleandwasnotpunished.Al-Wasiti said, “HewasdisconnectinghisLord from injustice and ascribing the action tohimself,acknowledgingitashisjustdeserts.HisstatementislikethatofAdamandHawwa’,‘OurLord,wehavewrongedourselves,’(7:23)sincetheywerethecauseoftheirbeinginaplaceotherthanwheretheyhadfirstbeenput.They themselveswereresponsible for theirexpulsionfromtheGardenandtheirdescenttotheearth.”***AsforthestoryoftheProphetDawud,10oneonlyhasrecoursetowhatthetraditionistshavewrittenabouthimwhichhasbeentakenfromthePeopleoftheBookwhohavealteredandchangedthings.Allahdoesnotgiveatextforanyofitandithasnotcomedowntousinanysoundhadith.WhatAllahsaysaboutthematteriscontainedinHiswords,“DawudrealisedthatWehadputhimtothetest.SohebeggedforgivenessfromhisLordandfelldownprone,prostrating,andrepented.SoWeforgavehimforthatandhehasnearnesstoUsandagoodHomecoming.”(38:24-25).Init,Allahsays that he was “repentant”. The meaning of Allah’s testing of him, is to try him. According toQatada,repentantheremeansobedient,andthisisthebetterinterpretation.Ibn‘AbbasandIbnMas‘udsaidthatDawudonlytoldthemantoleavehiswifewithhimsothathewouldbeabletoseethatshewasprovidedfor.Allahcensuredhimforthat,warnedhimandobjectedtohispreoccupationwiththisworld.Thiscannotbereliedon.Itissaidthatheproposedtoherwhenanothermanhadalreadyproposedtoher.Itissaidthatinhishearthewantedherhusbandtobekilled.As-Samarqandisaidthathiswrongactionforwhichheaskedforgivenesswashisstatementtooneofthe protagonists,11 “He has wronged you,” so that he considered him wronged merely by thestatementofhisadversary.Itissaidthathewasfearful,thinkingofthetrialthathadbeenopenedupinfrontofhim,ofhiskingdomandthisworld.AhmadibnNasr,AbuTammamandothercarefulscholarsbelievethatwhatthesetraditionsascribetoDawudshouldberefuted.Ad-Da’udihassaidthatthereisnoconfirmedreportaboutthestoryofDa’udandUriah(Uriya’)andthatitisnotpermissibletosupposethataProphetwouldwanttokillanotherMuslim.Itissaidthatthetwoadversarieswhoarguedbeforehimreallywerearguingaboutaewe,takingtheayatliterally.***As for the story of Yusuf and his brothers,12 there is no fault in Yusuf regarding anything thathappened.ThereisnoconfirmationthatthebrotherswereProphetssothatonewouldneedtodiscusstheir actions, although theTribes and their number arementioned in theQur ’an togetherwith theProphets. The commentators have said that all that means is that there are Prophets among thedescendantsoftheTribes.It is said that they were young when they did what they did to Yusuf. That is why they did notrecogniseYusuf’s stationwhen theywere togetherwithhim.This iswhy theysaid,“Whynot sendhimoutwithustomorrowsohecanenjoyhimselfandplayabout?”(12:12)IftheyhadactuallybeenProphets,theywouldneverhavedonesuchathing.Allahknowsbest.As for the statement, “Shewanted him andhewould havewanted her it had he not seen theClear

ProofofhisLord,”(12:24)accordingtothepositionofmostofthefuqaha’andpeopleofhadith,thesoul’sdesireisnotpunishableanddoesnotamounttoawrongaction.TheProphetsaidthathisLordsaid,13 “WhenMy slave desires something and does not do it, a good action iswritten for him.”There is no act of rebellion in the mere fact of his desire. The fuqaha’ and theologians say that“desire” is when the soul is prepared to do something. The soul is forgiven for the desires andthoughts it isnotprepared toacton.This is the truth,andAllahwilling,Yusuf’sdesirewasof thiskind.Hesaid,“Idonotsaymyselfwasfreefromblame,”(12:53)meaning“Icannotdeclare that itwasfreeofthisdesire.”Orhemayhavesaidthatoutofhumilityandadmissionofthesoul’soppositioneventhoughhewaspurifiedandinnocent.AbuHatimrelatedfromAbu‘UbaydathatdesiredidnotenterYusuf.Thewords take the formofaconditionalclause, i.e. shedesiredhimand if ithadnotbeenforthatfactthathesawtheangelofhisLord,hewouldhavedesiredher.Allahsaidaboutthewoman,“Itriedtoseducehim,butheresistedme,”(12:32)and“ThathappenedsoWemightavert fromhimalleviland lust,” (12:24)and“Shebarred thedoorsandsaid, ‘Comeoverhere.’Hesaid,‘“Allahismyrefuge!HeisMyLordandhasbeengoodtomewithwhereIlive.’“(12:23)Itissaidthatthewords“myLord”referstoAllahanditisalsosaidthattheyrefertotheking.It is said“Hewouldhavewantedher”meanswanted to restrainandadmonishher. It is said that itmeanshegrievedherbyrefusingher.Itissaidthatitmeanstolookather.Itissaidthatitmeanshedesiredtobeatherandrepelher.ItissaidthatinanycaseallthishappenedbeforehewasaProphet.OneofthescholarshasmentionedthatthewomencontinuedtoinclinetowardsYusufwithlustuntilAllahmadehimaProphetandcastthemajestyofprophethoodonhim.Thenhismajestydistractedallwhosawhimfromhisbeauty.***As for the report aboutMusa and the man he killed, Allah says that the man was one ofMusa’senemies.ItissaidthathewasaCoptwhofollowedthereligionofPharaoh.TheQur ’anindicatesthatall this tookplacebeforeMusawasaProphet.Qatadasaid thathestruckhimwithhisstaffwithoutintending tokillhim,so therewasnoactof rebellion involved.Hesaid,“This ispartofShaytan’shandiwork,”(28:15)and,“Ihavewrongedmyself,soforgiveme.”(28:15)AccordingtoIbnJurayh,hesaidthatbecausehedidnothaveleavetokilluntilcommandedtodoso.An-Naqqashsaidthathedidnotkillthemanintentionally,butstruckhimablowtoputastoptohisinjustice.Hesaidthatit issaidthatthisoccurredbeforehewasaProphetasisindicatedbyAllah’swords,“Wetestedyouwithmanytrials,”(20:40)i.e.testedyouwithafflictionafteraffliction.ItissaidthatthisreferstowhathappenedtohimwithPharaoh,anditissaidthatitreferstohisbeingthrownintheark into theNileandother things. It is said that itmeansHemadehimcompletelypure,as IbnJubayrandMujahidhavestated,becauseinArabicthiswordisusedtomeanthepurificationofsilverinthefire.Therootof“fitna”istotestanddisplaywhatishidden,althoughitisusedintheShari‘atomeanatemptationleadingtosomethingdisliked.Similarly it isrelatedinsoundhadith14that theAngelofDeathcametoMusaandMusasmotetheangelintheeye,knockingitout.ThishadithdoesnotcontainanythingthatsuggeststhatMusaactedexcessivelyordidsomethingheshouldnothavedonesincethebusinesswasanoutwardmatterwhichwaspermitted.Musawasdefendinghimselffromsomeonewhohadcometokillhim.Theangelhad

takenonhumanform,andso itwasnotpossible forMusa toknowthat itwas theAngelofDeath.ThereforehedefendedhimselfstrenuouslyandthisresultedintheformwhichtheAngelofDeathhadtakenonasatestfromAllah,losinganeye.WhentheangelcametohimlaterandtoldhimthathewasAllah’smessengertohim,Musasubmitted.Bothmodern and early scholars have said various things about this hadith and I believe the bestinterpretation to be that of Shaykh ImamAbu ‘Abdullah al-Mazari. Ibn ‘A’isha and others used tointerpretthedescriptionofhisblowtotheeye-socketandhisknockingtheeyeoutofitasaturnofphrase.***As for the storyofSulaymanandwhat the commentatorshave related abouthiswrongaction andAllah’s statement, “We tested (fatanna) Sulayman,” (38:34) itmeans to put him to the test.Hewasafflicted, as the Prophet related,15 as follows: “At night, he went around to a hundred wives (orninety-nine)onahorsewhichheusedforstrivinginthewayofAllah.Hisfriendsaidtohim,‘Say,“IfAllahwills.”‘Hedidnotsayitandonlyoneofhiswivesbecamepregnantandshegavebirthtohalfachild.”TheProphetsaid,“BytheOneinwhosehandmysoulis,ifhehadsaid,‘IfAllahwills,’theywouldhavestriveninthewayofAllah.”Thepeopleofmeaningssaythat“half”meansthedeadbodywhichwascastonhischairwhenitwasshowntohimandthatwashispunishmentandtest.Itissaidthatthechilddiedandwascastdeadonhischair.Itissaidthathiswrongactionwasavariceanddesire.Itissaidthathedidnotsay,‘IfAllahwills,’whenhewasoverwhelmedandovercomebydesire.Itissaidthathispunishmentwasthathiskingdomwasstrippedawayandhiswrongactionwasthathewastemptedtojudgeunjustlyinfavourofoneofhisfavouritewife’srelations.Itissaidthathewaspunishedforawrongactionintowhichoneofhiswivestemptedhim.What the historians transmit about Shaytan taking on the form of Sulayman, overcoming hiskingdom,andgoverninghiscommunitywithunjustruleisnottruebecausetheshaytansdonothavethispowerandtheProphetswereprotectedfromthingsofthisnature.If thequestion isput:“WhydidSulaymannot say, ‘IfAllahwills’ in this story?” therearevariousanswers.Oneiswhatisrelatedinthesoundhadith totheeffectthathesimplyforgottosayit.ThatwassothatthewillofAllahwouldbecarriedout.Thesecondisthathedidnothearhiscompanionandwasdistractedfromhim.Sulayman said, “Giveme a kingdom the like ofwhichwill never be granted to anyone afterme.”(38:35)Sulaymandidnotdothisoutofjealousyordesireforthisworld.Hisgoal,accordingtothecommentators,wasthatnoonewouldhavethepowerSulaymanwasgiveninthesamemannerthatShaytanseizedthatpowerwhenitwasstrippedfromSulaymanintheperiodofhisaffliction.Thisisaccordingtothosewhotakethatposition.ItissaidthathewantedittobeasignofexcellenceandaspecialgiftfromAllahtohimbywhichhewouldbesingledoutasotherProphetsandMessengersofAllahweresingledoutwithspecialsignsfromHim.Itissaidthatitwasinorderthatitbeaproofandevidenceofhisprophethoodinthesamewaythatmakingironsoftwasforhisfather,bringingthedeadtolifewasfor‘Isa,andlikethespecialgiftofintercessiontoMuhammad.

***AsforthestoryofNuh,16itjustifieswhathedidinthatheaskedabouthisson,relyingontheliteralmeaning ofAllah’swordswhenHe said, “and your family” in theayat, “SowhenOur commandcame and the oven boiled over,We said, ‘Load into it a pair of every species, and your family -exceptforthoseagainstwhomtheWordwaspreordained-andallthosewhobelieve.Butthosewhobelievedwithhimwereonlyafew.”(11:40)Hefollowedthenatural implicationsof theexpressionandwantedtoknowwhatwashiddenfromhiminit.HedidnotdoubtAllah’spromise.AllahmadeitcleartohimthathissonwasnotoneofhisfamilywhomHehadpromisedtosavesincehewasanunbelieverandhisactionswerenotrighteous.HeinformedNuhthathissonwouldbedrownedwiththosewhohadactedunrighteously.HeforbadeNuhtospeaktoHimabouttheunrighteous.NuhwascensuredforhisinterpretationandbecameapprehensivebecausehehadbeenaudacioustowardshisLordbyaskingHimwhathehadnotbeengivenpermissiontoaskfor.According toan-Naqqash,Nuhdidnotknowabout thedisbeliefofhisson.Other thingshavebeensaidabouttheayat,butnoneofthementailNuhcommittinganactofrebellion,exceptforthefirstinterpretationwementionedinwhichheventuredtointercedeonbehalfofsomeoneforwhomhehadnotbeengivenpermission,eventhoughtherewasnoprohibitionagainsthimdoingit.***It isrelatedintheSahihcollections17thatourProphetwasoncestungbyanantand thenburnedawhole colony of ants. Allah revealed to him, “An ant stings you and then you burn one of thecommunitieswhoglorifyAllah?!”Thehadithdoesnotsaythatwhathedidwasanactofrebellion,butthathedidwhathethoughtwascorrectandrightbykillinganumberofthespecieswhohaddonehimthisinjuryandpreventedhimfromenjoyingsomethingthatAllahhadpermitted.WhathappenedwasthattheProphetalightedintheshadeofatreeandwhentheantstunghim,heturnedhismountawayfromit,fearingarepetitionoftheinjury.InwhatAllah revealed tohim, there isnothing thatentailsanactof rebellion.Allah recommendedthat he bear itwith steadfastness and abandon revenge. It is asAllah says, “If you are patient, it isbetter to be patient,” (16:126) since he didwhat he did because the ant had injured himmerely bybehaving inaccordancewith its intrinsicnature.Hesought toavengehimselfandprevent theharmwhichhadcometohimfromtheantsthere.Nowherewasthereacommandwhichforbadehimdoingsowhich,iftherehadbeen,wouldhavemadehisactionanactofrebellionagainstAllah.If one asks about themeaning of the Prophet’swords, “There is no onewhowas not touched bywrongaction-orverynearlyso-exceptYahyasonofZakariyya,”18theanswerisinwhatwehavealready stated concerning thewrong actions of the Prophetswhich occurredwithout intention andarosefromoversightandinattention.-----1.Al-BukhariandMuslim.2.Whichends“sothatHemightadmitthebelievingmenandwomenintogardens...”3.i.e.bytheuseofijtihad.4.Itisrelatedthatthereweresomepeoplewhosaid,“AsktheMessengerofAllahforpermission.Ifhegivesyoupermission,thensitdown.Ifhedoesnotgiveyoupermission,thensitdownanyway.”“Sittingdown”heremeanstorefusetogooutontheexpedition.

5.AbuDawud,at-Tirmidhiandan-Nasa’ifrom‘Ali.6.Quotedbyat-TabarifromMuhammadibn‘Aliibnal-Husaynibn‘AliibnAbiTalib.7.Ibn‘AtiyyainhisTafsir.8.‘AbdullahibnUmmMaktum.9.Thepositionofal-Mubarrad.10.WhatisreferredtoisthestoryofthewifeofUriah.11.Twoangelsintheformofmenwhobroughtanargumentbeforehimaboutthemanwithonlyasinglesheephavinghissheepaddedtothemanwithmanysheep.SeeQur ’an38:23-24.12.SeeQur ’an12.13.InahadithqudsiwhichisrelatedinMuslim.14.Muslimandal-BukharifromAbuHurayra.15.InMuslimandal-Bukhariandelsewhere.16.Thisreferstotheincident,talkedofintheQur ’an,whenNuhtriedtosavehisunbelievingsonandsaidtoAllah,“OmyLord,mysonisofmyfamily,andYourpromiseistrue.”17.FromAbuHurayra.18.IbnHanbalfromIbn‘Abbas,marfu‘.---

SECTION14

ThestateoftheProphetsintheirfearandaskingforgiveness

ItmaybethatyouareledtoquestionthattheProphetsareprotectedfromcommittingwrongactionsandactsofrebellion,asismaintainedbythevariousopinionsofthescholars,byaskingwhatAllahmeanswhenHesays,“AdamdisobeyedhisLordandbecamemisled,”(20:121)andothersuchthingswhichcanbefoundintheQur ’anandsoundhadithabouttheProphetsadmittingtowrongactionsandtheirrepentanceandaskingforgiveness,andtheirweepingandapprehensionforwhattheyhaddone,wonderingbythiswhetherpeoplebecomeapprehensive,repentandaskforgivenessfornothing.YoushouldknowthatthedegreeoftheProphetsinstature,sublimity,andtheirknowledgeofAllahandofHissunnawithHisslaves,andoftheextentofHisauthorityandoftheforceofHispowerispartofwhat leads the Prophets to fear Him and be apprehensive about being punished for things whichothersarenotpunishedforandwhichpeoplehaveneitherbeenforbiddenfromnorcommandedtodointheiraffairs.However,theyaretakentotaskonaccountofthesethingsandcensuredbecauseofthemandputontheirguardaboutbeingpunishedforthem.Eventhoughtheydothemasaresultofinterpretation, oversight or increase in the permitted matters of this world, they are fearful andapprehensiveaboutthem.Theyarewrongactionsonlyinrelationtotheirhighposition,andactsofrebelliononly in the relation to theperfectionof theirobedience.Theyarenot likeotherpeople’swrongactionsandactsofrebellion.Thewordforwrongaction(dhanb) isderivedfromthelowestandbasestof things.Dhanab, is the

tailofathing,i.e.theendofit.The“tails”(adhnab)amongpeoplearethebasestonesamongthem.These thingsweare talkingabout inrelation to theprophetsare the lowestof theiractionsand theworstof theirstatesbecause theyarepurifiedand their inwardandoutwardparts filledwithsoundaction,excellentwords,overtandhiddenremembranceofAllahandfearandesteemofHim,secretlyandopenly.Otherpeoplearesoiledbymajorwrongactions,uglythingsanddeviations.These“failings”oftheProphetarelikegoodactionsforotherpeopleasinthesaying,“Thegoodactionsoftherighteousaretheevilactionsofthosewhoarebroughtnear,”i.e.theyseethemasevilsinrelationtotheirhighstate. Similarly “rebellion” consists of abandonment and opposition. According to the expression,however,thereisstilloppositionandabandonmentinoversightorinterpretation.Allah saysofAdam,“Hebecamemisled,” i.e.hewas ignorant that the treewas theonewhichhadbeen forbidden to him. The “error” is ignorance. It is said that he made a mistake in seekingimmortalitywhenheate,andhisexpectationsweredisappointed.Yusufwascriticisedforsayingtooneofhiscompanionsinprison,“‘Mentionmewhenyouarewithyour lord’ (i.e. Pharaoh). But Shaytanmade him forget to remind his Lord (i.e.Allah), and so heremained inprisonforseveralyears.” (12:43) It issaid that themeaning is thatYusufwasmade toforgettorememberAllah.Itisalsosaidthathiscompanionwasmadetoforgettomentionhimtohismaster theking.TheProphetsaid,“If ithadnotbeenfor thesewordsofYusuf,hewouldnothaveremainedinprisonaslongashedid.”1IbnDinarsaidthatwhenYusufsaidthis,hewastold,“Youhavetakenother-than-MeasaguardiansoIwilllengthenthetermofyourimprisonment.”Hesaid,“MyLord,theextentofmyafflictionmademyheartforget.”OnescholarsaidthattheProphetswerepunishedfortheslightestthingbecauseoftheirpositionwithAllah,whilethesethingsareignoredinthecaseofallothercreaturessinceotherpeoplelackconcernabout them because of the extent of their bad behaviour. Those who argue that the Prophets areprotected from all wrong actions saywhatwe say, namely that the Prophets are taken to task foroversightandforgetfulnesswhileothersarenotpunishedforit.Theyhaveahigherstation,sotheirstateinsuchmattersismorereprehensiblethanthestateofothers.However, you should know that the kind of punishment referred to here is not punishment as it isdefinedforothers.WesaythattheProphetsarepunishedfortheirlapsesinthisworldsothatitwillincreasetheirdegree.TheyaretestedinthiswaysothattheirawarenessofitwillbeameansfortheraisingoftheirdegreeasinthewordsofAllah,“ButthenhisLordselectedhimandturnedtohimandguidedhim.”(20:122)Allah says toDawud, “We forgavehim for that.” (38:25)AfterMusa says, “I turn in repentance toYou,”AllahsaystoMusa“Ihavechosenyouoverallmankind”(7:143,144)AfterAllahmentionsthetrialofSulaymanandhisrepentance,Hesays,“SoWesubjectedthewindtohimtoblowathiscommand,softly,whereverhedirected.Andtheshaytans,everybuilderanddiver,andothersof them,yoked together inchains. ‘This isOurgift: sobestow itorwithhold itwithoutreckoning.’HewillhavenearnesstoUsandagoodHomecoming.”(38:36-40)OneofthetheologianssaidthattheerrorsoftheProphetsareoutwardlyerrors,whileinrealitytheyaremarks of honour and acts that bring nearness. This is likewhatwe have already stated.OtherpeoplelearnfromthemistakesoftheProphetsandthosewhodonothavetheirdegreetakenoteof

theirpunishmentforwhattheydidandareincreasedinawarenessandcautionandconcernfortakingaccountoftheiractions,soastoremainthankfulforblessingsandsteadfastinafflictionsbyseeingwhathappenedtothepeopleofthishigh,protectedlevel.ThisiswhySalihal-MurrisaidthatthecaseofDawudhasbeenmentionedasameansofexpansionforthosewhoturninrepentance.Ibn‘Ata’saidthatAllahdoesnotstateanywhereinthestoryofDhu’n-Nun(lit.ManoftheFish,i.e.Yunus)thathewasimperfect.ThestorywasmentionedinordertoincreaseourProphet’sdesireforsteadfastness.Some people say that since minor wrong actions are forgiven by the avoidance of major wrongactionsandsincethereisnodisputeabouttheProphetsbeingprotectedfrommajorwrongactions,their minor wrong actions must be forgiven in this way (i.e. by their avoidance of major wrongactions).WhatthendothesepeoplesayisthemeaningoftheProphets’punishmentforminorwrongactions,theirfearandtheirrepentanceiftheseactionswouldhavebeenautomaticallyforgiveniftheyhad existed? They give our answer about their being punished for the actions of oversight andinterpretation.ItissaidthattheProphet’sabundanceofaskingforgivenessandhisrepentancecomesfromclingingtohumility,slavehoodandadmissionofimperfection,outofthankstoAllahforHisblessing.Hesaidwhenhewasgivensecurityfrombeingpunishedforhisformerandlatterwrongactions,“ShouldInotbea thankfulslave?”Healsosaid,“Iamtheoneamongyouwith themost fearofAllahandIknowthemostaboutfearfulawareness.”2Al-HarithibnAsadal-Muhasibisaid,“ThefearexperiencedbytheangelsandtheProphetsisthefearwhichcomesfromesteemofAllahanddevotiontotheworshipofAllahbecausetheyaresafefrompunishment.” It is said that they had this fear so that they would be followed in it and theircommunitieswouldmakeasunnaofthem.TheProphetsaid,“IfyouknewwhatIknow,youwouldlaughlittleandweepmuch.”3There is also another subtlemeaning in their repentance and asking forgivenesswhich one of the‘ulama’hasindicated.ThatisseekingtheloveofAllah.Allah says, “Allah loves those who turn back from wrongdoing and He loves those who purifythemselves.” (2:222)TheMessengers and theProphets began again to ask for forgiveness, repent,regretandreturnineverycasetoseektheloveofAllah.AskingforgivenessmeansturningtoAllah.AllahsaystoHisProphethavingforgivenhimhispastandfuturewrongactions,“AllahturnedtotheProphet,andtheMuhajirunandtheAnsar.”(9:117)Allahsays,“GlorifyyourLord’spraiseandaskHisforgiveness.HeistheEver-Turning.”(110:3)---1.RelatedbyIbnJarirandat-TabaranifromIbn‘Abbas.2.Al-Bukhari.3.IbnHanbal,Muslim,al-Bukhari,at-Tirmidhi,an-Nasa’iandIbnMajahfromAnas.Al-HakimhasitfromAbuDharr.OthershaveitfromAbu’d-Darda’.---

SECTION15

ThebenefitofthesectionsinvestigatingtheProphet’sprotectionfromwrongaction

ThetruthshouldbynowbecleartoyouthattheProphetwasprotectedfrombeingignorantofAllahand His attributes in any way. Logically and by consensus, the Prophet was protected beforeprophethood from being in any state at all which was incompatible with knowledge, and he wasprotectedafteritaccordingtooralreportsandtransmission.Itisabsolutelyimpossiblebothlogicallyand by the Shari‘a itself, that the Prophet should have been ignorant of anything concerning theShari‘aheconfirmedorconcerningtherevelationheconveyedfromhisLord.The Prophet was also protected from telling lies and making contradictory statements eitherintentionallyorunintentionallyfromthetimeAllahmadehimaProphetandsenthimasaMessenger.Such thingsare impossible forhimaccording to theShari‘a,byconsensus,byexaminationandbyproof.HewasalsoabsolutelyfreeofthosethingsbeforehewasaProphet.Hewasfreeofmajorwrongactionsbyconsensusandfromminorones,aswehavemadeclear,andfrom lasting oversight and inattention, and from continuing in error and forgetfulness regardingwhatheprescribedintheShari‘afortheCommunity.Hewasprotectedinallhisstates–pleasureandanger,gravityandjest.Youmustholdontothisfactlikeamiserguardshisgoldandvaluethesesectionsastheyshouldbevaluedandknowtheirgreatbenefitandimportance.TheonewhoisignorantofwhatisnecessaryfortheProphetorwhatisimpossibleforhimandwhodoesnotknowtherulesgoverningthesemattersisnotsafefrombelievingsomethingstobedifferentfromthewaytheyreallyare.SohemightascribethingstotheProphetthatmustnotbeascribedtohim.ThushecouldbedestroyedbyhisignoranceandfallintothechasmofthelowestleveloftheFire,hisfalseopinionandhisbelievingwhatisnotpermitted for him to believe having brought him to the Abode of Ruin. That is why the Prophetprotected the twomenwhosawhimatnight in themosquewithSafiyyabysaying,“It isSafiyya.”Thenheadded,“ShaytanrunsthroughthesonofAdamasbloodflowsthroughhimandIfearedthatsomethingmightbecastintoyourheartswhichcouldcauseyoutobedestroyed.”1Thisisoneofthebenefitsofwhatwehavediscussedinthesesections.Becauseofhisignorance,itmay be that an ignorantmanmight not knowwhat thematter really is.When he hears somethingdoubtfulhemightthinkthatdiscussingitisoneofthemeanstogainknowledgewhenitwouldbefarbetter tobe silent. It shouldbeclear toyou that this is connected to thebenefitwhichwehave justmentioned.Thesecondbenefitconcernswhatisnecessaryforthefoundationsoffiqhandwhatminorquestionsof fiqh are also based on. By it one is freed from most of the controversies arising from thedisagreementofthefuqaha’concerninganumberofquestion.ItconcernsjudgementsbasedonwhattheProphetsaidanddidwhichisavastsubjectandoneofthemajorsourcesoffiqh.SuchjudgementshaveastheirfundamentalpremisethefactthattheProphetwastruthfulinhisreportsandinwhatheconveyed.Oversight isnotpossible in respectofwhathe saidand theProphetwasprotected fromdeliberateoppositiontoAllahinallhisactions.Asscholarsdisagreeabouttheoccurrenceofminorwrongactions,sotheyalsodisagreeaboutcopyinghisactions.Thismatterisfullydealtwithinthebooksofthescienceofthefundamentalprinciplesoffiqhsowewillnotgointoitindepth.ThethirdbenefitisforthejudgeandthemufticoncerningwhatitisnecessaryforthemtoknowinrespectofanyonewhoascribesanyofthesethingstotheProphetanddescribestheProphetashavingthem. If someonedoesnot recognisewhat is permitted andwhat is forbidden for theProphet, and

whatthereiseitherconsensusordisputeabout,howcanhedecideonafatwaregardingsuchmatters?Withoutthisknowledgehowcanheknowwhetherwhatapersonsaysisimperfectorpraiseworthy?HeiseitherindangerofunjustlysheddingthebloodofaMuslimwhichisharamorofoverlookingtheProphet’srightandthusviolatingrespectfortheProphet.Inthesameway,themastersoflegalmethodology(usul),theImamsofthe‘ulama’andtheprecisescholars have disagreed about whether the angels are protected from wrong action and it is thismatterwhichwewilladdressinthefollowingsection.---1.Muslimandal-BukharifromSafiyya.---

SECTION16

Ontheprotectionoftheangelsfromwrongaction

TheMuslimsagree that the judgementconcerningtheMessengersamongtheangels is thesameasthatfortheProphetsandthattheyareprotectedfromthesamethingsthattheProphetsareprotectedfrom.TheangelsareliketheProphetswiththeircommunitiesinrespectofthedutiestheyhavewithregardtoconveyingrevelationtotheProphets.The‘ulama’disagreeaboutangelsotherthantheMessengersamongthem.OnegroupbelievesthatallofthemareprotectedfromactsofrebellionandtheyuseasaproofAllah’swords,“TheydonotdisobeyAllahinwhatHeordersthemandcarryoutwhattheyareorderedtodo”(66:6);“Thereisnotoneof uswhodoesnot have a known station.Weare thosedrawnup in ranks.Weare thosewhoglorify”(37:165-166);“ThoseinHispresencedonotconsiderthemselvestoogreattoworshipHimanddonotgrowtiredofit.TheyglorifyHimbynightandday,withouteverflagging”(21:19-20);“Those who are with your Lord do not consider themselves too great to worship Him” (7:206);“Noble,virtuous”(80:16);and“Noonemaytouchitexceptthepurified,”(56:79)andsimilarreports.AnothergroupbelievethatthesearespecialqualitiesrestrictedtotheangelswhoareMessengersandthoseamongthemwhoarebroughtnear toAllah.They takeasaproof thingswhich thepeopleofreports and commentaries mention which we will mention later, clarifying their position if Allahwills.Thecorrectposition is thatallof themareprotectedandtheirhighrankisfreefromanythingthatmight lower their rank and station from the sublimity of their high degree. One of our shaykhsindicatedthatthereisnoneedforanyfaqihtoinvolvehimselfindiscussingtheirprotection.IsaythatanydiscussionconcerningthismattermustbebasedonwhathasbeensaidregardingtheprotectionofProphetsinrespectofthebenefitswhichwehavementioned–exceptforthebenefitofwordsandactionswhichmustbeomittedinthisinstance.Somethingthatthosewhodonotconsideritnecessaryforallangelstobeprotecteduseasaproof,iswhatissaidinthetraditionsandcommentariesregardingthestoryofHarutandMarut1andwhat‘Aliand Ibn ‘Abbas relatedabout themand their temptation.Youshouldknow that these reportsdonotrelate anything, either weak or sound, from theMessenger of Allah himself and there is nothingwhich is takenbyanalogy.Thecommentatorsdisagreeabout themeaningofwhat theQur ’ansays

aboutthem.WhatoneofthemstatedwasrejectedbymanyoftheSalafaswewillshow.ThesereportsaretakenfromthebooksoftheJewsandfromtheirfabrications.WhatAllahtoldusaboutatthebeginningofthepassageconcernedtheirforginglieslikethatagainstSulaymanandtheirdeclaringhimtobeanunbeliever.That story contains an immense atrocity.Wewill dealwith that by removing the coverfromtheseambiguities,Allahwilling.ScholarsdisagreeaboutwhetherHarutandMarutwereangelsormenandwhethertheyaremeantas“twoangels.”Istherecitationtruly“twoangels(malakayn)”2orisit“twokings(malikayn)”?3AreAllah’swords“Whatwassentdown”orarethey“Itwasnotsentdown(maunzila)”?Is“Theydonotteachanyone”4negativeoraffirmative?MostofthecommentatorsbelievethatAllahtestedpeoplebythetwoangelswhoinstructedtheminmagic,makingitclearthattheuse5ofmagicamountstodisbelief.Whoeverlearnsitdisbelievesandwhoeverleavesitbelieves.6Allahquotes themas saying, “Wearemerely a trial and temptation, sodonot disbelieve.” (2:102)Theytaughtmagictopeoplewithawarning,i.e.theytoldthosewhocametolearnit,”Donotdoit.Itpartsamanandhiswife.Donotsupposethatitisgood.Itismagic,sodonotdisbelieve.”According to this interpretation,what the twoangelsdidwasanactofobedienceand theyactedasAllahhadcommandedthem.Itwasnotrebellion.Itwasatrialforothers.IbnWahbhasrelatedthatKhalidibnAbi‘ImranmentionedHarutandMarutasteachingmagic.IbnWahbadded,“Weabsolvethemofthis.”Oneofthescholarsrecitedtheverseasmeaning,“Itwasnotsent downon the two angels.” (2:102)Khalid took this position andhe possessedboth esteemandknowledge.Heabsolvedthemevenfromteachingthemagicwhichotherscholarssaidthattheyhadpermission to teach provided that theymade it clear that itwas disbelief and a test and trial fromAllah.Howisitpossibletodoanythingotherthanabsolvethemfromallmajorwrongactions,actsofrebellionandthedisbeliefmentionedinthesetraditions?Khalid,aswellasIbn‘Abbas,saidthattheverseisanegativestatement.Makki said that the implicationof thewords,“Sulaymandidnotdisbelieve,”means thathedidnotdisbelieve by believing the magic which the shaytans fabricated against him and which the JewsfollowedandhesaidthatthetwoangelswereJibrilandMika’il.TheJewsallegethatthetwoangelsdidthat,justastheyalsoclaimthatSulaymanusedmagic.Allahcallsthemliars:“Buttheshaytansdisbelievedandtaughtpeoplemagic,andwhathadbeensentdownonthetwoangels/kingsatBablyon,HarutandMarut.”(2:102)Itissaidthattheyweretwomenwhodisbelieved.As-SakansaidthatHarutandMarutweretwoinfidelsfromthepeopleofBabel.Hemusthaverecited“Whatwassentdownonthetwokings”bythisinterpretation.‘Abdu’r-RahmanibnAbzasaidthatthetwokingswereDa’udandSulayman.As-Samarqandisaidthattheyweretwokingsfromthe tribeof Isra‘ilwhomAllah transformed.The recitationas“malikayn (twokings)”,however, israre.The interpretation of the ayat according to the evaluation of Abu Muhammad Makki is good. Itabsolves the angels and removes impurity from them and considers them absolutely pure. Allahdescribedthemasbeingpurifiedand“Noble,virtuous.”(80:16)“TheydonotdisobeyAllahinwhatHeordersthemandcarryoutwhattheyareorderedtodo.”(66:6)

AnotherthingthatisbroughtupbypeopleisthestoryofIblisbeingaleaderoftheangelsandoneoftheguardiansoftheGarden,however,AllahmadehimanexceptionamongtheangelswhenHesaid,“TheyprostratedexceptforIblis.”(2:24)Thisisalsoasubjectofdisagreement.MostdenythathewasanangelandsaythathewasAbu’l-Jinn(fatherofthejinn)asAdamwasAbu’l-Ins(thefatherofmen).Thatiswhatal-Hasan,QatadaandIbnZaydsaid.ShihribnHawshabsaidthathewasoneofthejinnwhomtheangelsthrewtoearthwhenthe jinn became corrupt. Making an exception outside the general category being referred to iscommonandallowedintheArabiclanguage.Allahsays,Theyhavenorealknowledgeofit,justconjecture.”(4:157)Another thing related in the traditions7 is that someof the angels rebelled againstAllah andwereburned. They were commanded to prostrate to Adam and refused, so they were burned. Soundtraditionsrefutethis,soitisnottobegivenanyconsideration.Allahknowsbest.---1.SeeQur ’an2:102.2.AsisfoundintheSevenReadingsoftheQur ’an.3.Asfoundinararereadingfromal-Hasanal-Basriandothers.4.Thiscouldalsobetakentobe“Whattheyteachtoanyone.”5.Onetexthas“theknowledge”.6.ThisisthepositionofMalikandIbnHanbal.Ash-Shafi‘iconsidersittobeamajorwrongaction.7.IbnJarirfromIbn‘AbbasandIbnAbiHatimfromYahyaibnKathir.---

ChapterTwo

THESTATESOFTHEPROPHETINRESPECTOFTHISWORLDANDWHATNON-ESSENTIALHUMANQUALITIESHECOULDHAVE

SECTION1

ThestatesoftheProphetsinrelationtohumanconditions

WehavealreadystatedthatourProphetandalltheProphetsandMessengersweremen.Hisbodyandoutwardpartsweremortalandsubjecttotheaccidents,changes,pains,illnessesanddeathtowhichallmen are subject. None of this involves imperfection because something can only be imperfect incomparisonwithsomethingmoreperfectandcompleteofitsowntype.Allahhasdecreedthatallthepeople of thisworldwill live and die in it and then come out of it.He has created allmen in thedomainofvicissitudes.ThereforetheProphetbecameill,sufferedcomplaints,andwasafflictedbyheatandbittercold.Hewas touchedbyhungerand thirst, angeranddispleasure.He felt fatigueandexperiencedweaknessandoldage.Hefellandwasscratched.Theunbelieversinflictedaheadinjuryonhimandbrokehistooth.Hedrankpoisonandwasbewitched.Hetreatedhimselfandwascuppedandhadtalismansandamulets.Whenhistermwasfulfilled,hediedandmettheHighestFriendandwasrescuedfromtheabodeoftestandaffliction.These are characteristics of humanness which cannot be avoided. Other Prophets suffered evengreaterafflictions thanhedid.Theywerekilled, thrown into the fireandsawn inhalf.AllahmadetheirafflictionthecauseofthedeathofsomeofthematcertaintimesandHeprotectedothersofthemasHelaterprotectedourProphetfrompeople.EventhoughourLorddidnotprotectourProphetfromthehandofIbnQami‘aintheBattleofUhudnorveilhimfromtheeyesofhisenemieswhenthepeopleofTa’ifcursedhim,hewasveiledfromtheeyesofQurayshwhenhewenttoMountThawr,andtheswordofGhawrath,thestoneofAbuJahlandSuraqa’shorsewereheldback fromhim.AlthoughAllahdidnotprotect theProphet from themagicofLabidibnal-A‘sam,HedidprotecthimfromthegreaterpoisonoftheJewess.1-- Allah’s Prophets were both tested and guarded in that manner. That is part of Allah’s perfectwisdomanditmakescleartheirhonourinthesesituations,makestheiraffairclearandcompletesHisword among them. Their humanity is confirmed by their trial, and any possibility of confusionregardingthemisremovedfromweakpeoplesotheywillnotbecomemisledbythemiracleswhichappear at their hands as the Christians weremisled about ‘Isa the son ofMaryam. The Prophets’afflictionsareactuallyasolacefortheircommunitiesandincreasetheirrewardwiththeirLord,andperfectthemintheeyesoftheOnewhoisgoodtothem.Somescrupulousscholarssaythattheseeventsandchangeswhicharementionedarespecifictotheirhumanbodieswhicharemortal.TheyarewhatisenduredbyallthechildrenofAdambecausetheyarethesamespecies.Inwardly, the Prophets are generally free of these human attributes, and connected to the HighestAssembly and the angels, so that they can take from them and receive revelation from them. The

Prophetsaid,“Myeyessleepbutmyheartdoesnotsleep.”Hesaid,“Iamnotlikeyouinmyform.MyLordgivesmefoodanddrinkatnight.”2Healsosaid,“Idonotforget,butIammadetoforgetsothatHecanmakeasunnabywhatIdo.”Hesaidthathissecret,hisinwardandhissoularedifferentfromhisbodyandoutwardformandthatnoneoftheeventswhichaffecthisoutwardform–-weakness,hunger,sleepnessnessandsleep–affecthisinward.Thisisnotthecasewithothermen.Whenothermensleep, theirbodiesandheartsareoverwhelmedbysleep.TheProphetwaspresentwithhisheartinsleepthesameaswhenhewasawaketotheextentthatitisreportedintraditionthathewasprotectedfromminorimpurityinsleepsincehisheartwasawake.Similarlywhenotherpeoplearehungry,theirbodiesgrowweakandlistlessandtheybecometotallyuseless.TheProphetsaid,“Iamnotlikeyouinmyform.MyLordgivesmefoodanddrinkatnight.”Similarly, Isay that inall thesestatesof fatigue,sickness,sorceryandhunger,nothingaffectedhisinward nor did they overflow onto his tongue or limbs in a way that was not fitting for him ashappenstoothermen,asubjectwhichwewillbegintoclarifylater.1.WhenawomanofKhaybargavehimandsomeoftheCompanionsapoisonedsheeptoeat.2.Al-Bukhari.---

SECTION2

Hisstateinrelationtosorcery

If youwere to say that sound reports have come that theProphetwasbewitched, such as ‘A’isha’swords,“TheMessengerofAllah,mayAllahblesshimandgranthimpeace,wasbewitcheduntil itseemedtohimthathehaddonesomethingwhenhehadnotdoneit,”1andanothervariantwhichsays,“Until it seemed tohim thathehadcome tohiswiveswhenhehadnot come to them,”asking thequestion that since thosewhohavebeenbewitchedhave thisconfusedstate,whatwas theProphet’sstateinrespectofthisandhowcouldsuchathinghappentohimwhenhewasprotected,knowthatthis hadith is sound and people agree on it. Only heretics attack it, make use of it due to theirfeeblemindness,andcomplicatethingsinordertooccasiondoubtsregardingtheShari‘a.Allah has freed theShari‘a and the Prophet from any ambiguitywhatsoever. Sorcery is a type ofillnessanditarisesfrompermissiblecauseswhichare just thesameasanyother typeof illness towhichhewassubjectandwhichdidnotdetractfromhisprophethood.Asforthereportthatitusedtoseemtohimthathehaddonesomethingwhenhehadnotdoneit,noneofthatconcernsconveyingtheMessageorlayingdowntheShari‘aordetractsfromhistruthfulnesssincetheestablishedproofandtheconsensusagreethathewasprotectedfromthat.What we are talking about concerns what was allowed to happen to him regarding things of thisworld.Hewasnotsentbecauseofthesethingsandwasnotpreferredfortheirsake.Hewasexposedtothemlikeallmen.Itisimpossibleforhimtoimaginethathehadnotdonesomethingwhenhehadactuallydoneit.Thisisexplainedinthevarianthadith,“untilitseemedtohimthathehadcometohiswives,buthe

hadnotcometothem.”Sufyansaidconcerningthis,“Thiswasthestrongesteffectofthemagic.”Nocontradictorystatementhasbeenreported to theeffect thathehaddone it. Itwasonly thoughtsandimagination. It is said that what is meant by the hadith is that he used to imagine he had donesomethingwhichhehadnotdone.Toimaginesomethingisnottobelieveittobetrue.Soitdoesnotaffecthisbeliefbeingexactandhiswordssound.ThesearetheanswerswhichIhavefoundamongourImamsconcerningthishadith.Everyaspectofthemissatisfactory.However, a more sublime interpretation has appeared to me concerning the hadith, which is yetfurtherfromtheattacksofthemisguided,andistakenfromthehadithitself.‘Abdu’r-Razzaqrelatedthishadith fromIbnal-Musayyaband‘Urwa ibnaz-Zubayr,quoting themassaying,“AJewof theBanuZurayqputaspellontheMessengerofAllah,mayAllahblesshimandgranthimpeace,andplacedthecharminawelluntiltheMessengerofAllahnearlydoubtedhissight.ThenAllahshowedhimwhattheJewhaddoneandtheProphethadthecharmtakenoutofthewell.”Somethingsimilarisrelatedfromal-Waqidi,‘Abdu’r-RahmanibnKa‘band‘Umaribnal-Hakam.Itismentionedfrom‘Ata’al-KhurasanifromYahyaibnYa‘marthattheMessengerofAllahwaskeptfrom‘A’ishaforayear.ThenwhiletheProphetwasasleep,twoangelscametohim.Oneofthemsatat his foot and the other at his feet, and they had a discussion about what had happened to him.‘Abdu’r-Razzaqsaidthathewaskeptfrom‘A’ishaforawholeyearuntilhedoubtedhisownsight.Muhammad ibnSa‘d related fromIbn ‘Abbas, “TheMessengerofAllah,mayAllahblesshimandgranthimpeace,wasillandkeptfromhiswives,foodanddrink.Twoangelscametohim...”2Itshouldbeclear toyoufromthesevariants that themagichadpoweroverhisoutwardlimbs,notoverhisheart,beliefandintellect.Itaffectedhissightandkepthimfromsexualintercoursewithhiswivesandfromeating.Itweakenedhisbodyandmadehimill.Thatiswhatwasmeantby,“Itseemedtohimthathehadcometohiswivesalthoughhehadnotcometothem,”i.e.itappearedtohimfromhisactivityandprevioushabitthathehadthestrengthtocometothem.Whenhecamenearthem,themagicspellstruckhimandhecouldnotcometothemashappenswhensomeoneisunderaspellandishindered.PerhapsitwaslikeSufyanindicatedwhenhesaid,“Thiswasthestrongesteffectofthemagic.”‘A’ishasaidintheothervariantsthatitseemedtohimthathehaddonesomethingwhenhehadnotdoneit.Thisisthesortofthingthatdisturbedhissightasthehadithmentions.Hethoughtthathesawoneofhiswivesorsomeoneelsedosomething,but itwasnotashe imagineddue towhatafflictedhissightandweakenedhiseye.Noneofthataffectedhisdiscrimination.Since this is the case, nothing that was mentioned about the magic attack on him and its effectoccasionsdoubt,andhereticscannotfindawaytocausedissensionamongpeoplebymakinguseofit.---1.Al-Bukhari.2.Al-Bayhaqiwithaweakisnad.---

SECTION3

TheProphet’sstateswithrespecttoworldlymatters

WewillexaminetheProphet’sworldlystateswithrespecttohisbeliefs,reportsandactions.Asforworldlybeliefs,oneaspectofhisstateinthisregardisthatitwaspossibleforhimtobelievesomethingconcerning themattersof thisworldbasedonone interpretationwhen theoppositewastrue, or to be subject to doubt or supposition regarding them. Thesematters are not the same asmattersoftheShari‘a.Rafi‘ ibnKhadij said that theMessenger ofAllah came toMadinawhile theywere pollinating thedatesandasked,“Whatareyoudoing?”Theytoldhimandhesaid,“Perhapsitwouldbebetternottodoit.”Sotheyleftitandtherewerelessdates.Theymentionedthattohimandhesaid,“Iamaman.IfIcommandyoutodosomethinginyourdeen,thendoit.IfItellyousomethingfromopinion,Iambutaman.”1Anasadded,“Youknowbettertheaffairsofyourworld.”Anothervarianthas,“Ihadanopinion,sodonotblamemeforhavinganopinion.”InthehadithfromIbn‘Abbaswefind,“Iamaman.WhatItellyoufromAllahistrue.InwhatIsayfrom myself, I am but a man. I can err and I can be right.” This is what he said about himselfregardinghisopinionsabouttheaffairsofthisworld.ThatisnotthecasewithanywordswhichcamefromhimorhisijtihadwhenlayingdowntheShari‘aormakingasunna.Thismatter is also illustratedbywhat Ibn Ishaqhas related about the time theProphet dismountednearthewatersofBadr.Al-Hubabibnal-Mundhirsaidtohim,“IsthisaplacewhereAllahhasmadeyou dismount sowe cannot go forward or is it simply a question of opinion,military tactics andstrategy.”Hesaid,“It isopinion,military tacticsandstrategy.”Al-Hubabsaid,“Thenthis isnot theplacetodismount.Continueuntilwecomenearerthewater,towardstheenemy.Wecanalightthereandthenwecanfillupthewellsbeyondit.Wewilldrinkandtheywillnotdrink.”TheProphetsaid,“Youhaveindicatedthecorrectcourseofaction,”anddidwhatal-Hubabhadsuggested.AllahsaidtotheProphet,“Consultwiththemintheaffair.”(3:159)TheProphetwantedtoplacateoneofhisenemieswithathirdofthedatesofMadina.HetookcounselwiththeAnsarand,afterhearingtheiropinion,changedhismind.Fallibilityof thiskindwhichpertains toanysuchworldlymatterswhichdonotinvolvethescienceofthedeen,itsbeliefsorteachingsarepermittedtohimsincenoneof this implies imperfection or demotion. They are ordinary things capable of being known byanyonewhoattemptstolearnandoccupyhimselfwiththem.TheheartoftheProphet,however,wasfilled with gnosis of Allah’s lordship. He was full of the sciences of the Shari‘a. His mind wasdirectedtowardsthebestinterestsofhiscommunityinthisworldandthedeen.Butsuchfallibilityonlyhappenedinrespectofcertainmatters.Therarecaseisallowedandinthingswhich concern observing this world and its fruits, not in doing such things often, followed bystupidityandinattention.Many transmissionshavecome from theProphet showingadeepknowledgeof themattersof thisworldandunderstandingofthefinepointsconcerningthebestinterestsofhispeopleandthepoliticsof the different groups of his followers which was amiracle amongmen. This has already beendiscussedinthechapterofthisbookdevotedtohismiracles.----1.MuslimfromTalha.

----

SECTION4

TheProphet’sjudgements

AsforwhattheProphetthoughtconcerninghishumancapacitytojudge,therecognitionofthetruefromthefalse,andthescienceofdistinguishingthebeneficialfromthecorrupt,thisissimilartotheprevioustopic.UmmSalamareportedthattheProphetsaid,“Iamamanandyoubringyourquarrelstome.Perhapsoneofyoumightknowhowtoarguemoreeloquently than theother,andsoIwoulddecide inhisfavouraccordingtowhatIhear.Whoeverisgivenajudgementwhichcontainsanyofhisbrother ’srightshouldnottakeanyofitorapieceoftheFirewillbecutoutforhim.”1Thetransmissionofaz-Zuhrifrom‘Urwareads:“PerhapsoneofyoumightbemoreeloquentthantheotherandsoIwouldsupposethathewasspeakingthetruthandgivejudgementinhisfavour.”His judgements were based on the apparent evidence and what the prevailing opinion demandedthroughthetestimonyofwitnesses,swearingonoath,lookingforthemostlikelyinterpretation,andrecognisingahawkfromahandsawwhileknowingwhatthewisdomofAllahdemandsconcerningthesethings.IfAllahhadsowilled,HewouldhaveacquaintedtheProphetwith thesecretsofHisslavesandthehiddenconsciencesofhiscommunityandthenhewouldhavejudgedbetweenthembypurecertaintyand knowledgewithout any need for confession, clear proof, oath or probability. However, sinceAllahhascommandedhiscommunitytofollowtheProphetandimitatehisactions,states,decisionsandlife,andsincethisknowledge,haditexisted,wouldhavebeenpartofhisspecialknowledgebywhichAllah preferred him, his communitywould not have had anyway of following him in thisrespectnorofestablishingaproof,throughtheprecedentofoneofhiscasesinhisShari‘a,becausetheywouldnotknowwhathehadbeenshowninthatcasewhichcausedhimtoreachthejudgementhereached.ItwouldhavebeenbyahiddenelementofAllah’steachingtohimbywhichhewasabletoseeintotheirsecrets.Thecommunityasawholewouldnothaveaccesstoit.AllahmadetheProphet’sjudgementproceedaccordingtowhatwasclearandapparent,inwhichheandothermenareequal,soastoenablehiscommunitytoimitatehimcompletelybothinrespectofparticular judgements and also as regards arriving at a judgement. The community have taken hisSunnafromthisoutwardknowledgeandcertaintysinceclarificationbyactionismoresublimethanthat by verbal reports due to the comparative nature of verbal expressions and their openness todifferent interpretations.Reaching judgementbyoutwardactionshasamoresubtleclarification, isclearer in judgement and has greater benefit for the needs of disputes and quarrels. Itwas also inordertoenablethecommunitytobeguidedbyallthejudgementshemadeandsothatverificationofwhat has been related from him would be made possible and the rule of his Shari‘a could beestablished. Hidden within these judgements is some of the knowledge of the Unseen which theKnoweroftheUnseenhaskeptback.“HeisKnoweroftheUnseen,anddoesnotdivulgeHisUnseentoanyone–exceptaMessengerwithwhomHeiswellpleased.”(72:26)HeteacheshimwhatHewillsof it and keeps toHimselfwhatHewills.None of this detracts from his prophethood nor does itlessenhisprotection.

--1.Muslimandal-Bukhari.---

SECTION5

TheProphet’sreportsrelatingtothisworld

As forwhat theProphet saidabout thisworld throughhis reportsabouthis statesand the statesofothersandwhathesaidhewoulddoordid,wehavealreadystatedthatresistancetoAllahregardingthese things is impossible for him in every case and in any respect, whether intentionally or byoversight,inhealthorillness,pleasureoranger.TheProphetwasprotectedfromthat.Thisappliestothecontentsofstraightforwardreportsinwhichwhatwassaidcouldbeeithertrueorfalse.Asfornon-explicitstatementswhoseoutwardmeaningmayappeartobedifferentfromtheirinward,heispermittedtosaysuchthingsasthatinthecontextoftheaffairsofthisworld,especiallywhenthewelfareofothersisintended.Thisincludesthingslikeconcealingthetargetofraidssothattheenemywouldnotbeputonguard.Anotheraspectofthisiswhathasbeenrelatedaboutthejokeshetoldtoamusehiscommunityandmaketheheartsofthebelieverscheerfulinhiscompanyandconsolidatetheirloveandtheirjoy.Forinstancehesaid,“Iwillletyourideonthechildoftheshe-camel.”Hesaidtothewomanwhoaskedhimaboutherhusband,“Ishetheonewhohaswhiteinhiseyes?”Allofthiswastruebecauseeverycamelisthechildofashe-camelandeverymanhaswhiteinhiseye.TheProphetsaid,“ImakejokesbutIonlyspeakthetruth.”Thishasallcomeinreports.As for the area concerning reportswhich take the formof commandor prohibition in connectionwith thematters of thisworld, it is not fitting for him nor indeed permitted for him to commandanyone todo somethingor forbidanyone fromdoing somethingwhenhewasdoing theopposite.TheProphet said,“It isnot foraProphet todeceive theeyes.”1Sohowcouldhedeceivepeople’shearts?IfyouaskedwhatAllahmeansinthestoryofZaydibnHarithabyHiswords,“WhenyousaidtohimwhomAllahhasblessed andyouyourself havegreatly favoured, ‘Keepyourwife toyourself andshowfearofAllah,’whileconcealingsomethinginyourselfwhichAllahwishedtobringtolightandfearingpeoplewhenitismorerighttofearAllah.WhenZayddivorcedherWemarriedhertoyousothat thereshouldbenorestrictionforthebelieversregardingthewivesoftheiradoptedsonswhentheyhavedivorced them.Allah’scommand isalwayscarriedout,” (33:37)knowwithoutdoubt thattheProphet,mayAllahblesshimandgranthimpeace, is innocentof theapparentmeaningandheorderedZaydtokeephiswifewhenZaydwantedtodivorceherasagroupofthecommentatorshavementioned.Thesoundestversionconcerningthismatterisinwhatthecommentatorshaverelatedfrom‘AliibnHusayn.AllahknewbetterthanHisProphetthatZaynabbintJahshwouldbeoneofhiswives.WhenZaydcomplainedabouthertotheProphet,hetoldhim,yourwifeandfearAllah.”Hehidinhimselfwhat Allah had intimated to him about his marriage to her but Allah brought it into the open bybringinghermarriagetoanendthroughZayd’sdivorcingher.

‘Amr ibnFa’id said that az-Zuhri said that Jibril came to theProphet to tell him thatAllahwouldmakehimmarryZaynabbintJahsh.Thatwaswhatheconcealedinhimself.ThecommentatorsverifythisbyAllah’ssaying,“Allah’scommandisalwayscarriedout,”i.e.youmustmarryher.Thismakesit clear that theonly thingAllah revealedabout thematterwas thathewasgoing tomarryher.HeindicatedthatwhattheProphetconcealedwaspartofwhatAllahhadintimatedtohim.Allahcontinuesinthisstory,“ThereisnorestrictionontheProphetregardinganythingAllahallotstohim.”(33:37)HeindicatesthattheProphetwasinnowayatfaultinthematter.At-TabarisaidthatAllahwould not sayHis Prophet had actedwrongly by doing somethingHe hadmade lawful forMessengersbeforehim.Allah then continues, “This was Allah’s pattern with those who passed away before,” (33:38) i.e.amongtheProphetsregardingwhatHehadmadelawfulforthem.IfithadbeenthewayitisrelatedinthehadithofQatada,whereittalksofwhathappenedintheheartof theProphetwhenhe admiredZaynabandwantedZayd todivorceher, therewouldhavebeenagreatfault in itandwhichwouldnotbefithim.Thatwouldratherhavebeentheactionofsomeonewhoextendshiseyestowhathasbeenforbiddentohimofthefruitsofthelifeofthisworld.1DoingthiswouldhavebeenmanifestinginrespectofZaydthatsameblameworthyenvyreferredtointheayat alluded toabove,which isnotpleasing toAllahand towhichnogodfearingperson isprone.HowthencouldthatbethecasewiththemasteroftheProphets?Al-QushayristatedthatsayingsuchathingisagreataudacityonthepartoftheonewhosaysitandalackofrecognitionofwhatisduetotheProphetandofhissupremeexcellence.Howcoulditbesaidthathesawherandadmiredherwhenshewashiscousinandhehadbeenseeinghersincethetimewhen shewas born.Women did not veil themselves from him and he himself hadmarried her toZayd.Allah made Zayd divorce Zaynab and marry the Prophet to remove the barrier set up by ties ofadoptionand invalidating itscustoms.Hesays,“Muhammad isnot the fatherofanyofyourmen.”(33:40)AndHesays,“Sothatthereshouldbenorestrictionforthebelieversregardingthewivesoftheiradoptedsons.”(33:37)Abu’l-Layth as-Samarqandi said that if people askwhat is the benefit in the Prophet commandingZaydtokeepZaynabwhenAllahhadinformedhimthatshewastobehiswife,itisthattheProphetforbadeZaydtodivorcehiswifebecauseofthedisharmonybetweenZaydandherwhileconcealingin himselfwhatAllah had informed him about it.When Zayd divorced her, he feared that peoplewouldsayhewasmarryinghisson’swife,soAllahcommandedhimtomarryhertomakewhathewas doing lawful for his community asAllah said, “So that there should be no restriction for thebelieversregardingthewivesoftheiradoptedsons.”(33:37)ItissaidthattheProphet’scommandtoZaydtokeepZaynabwastorestraintheappetitewhichcomesto the self from its desire. If we allow this, it must be that he saw her and suddenly thought herbeautiful.ThingslikethisareunobjectionablesinceitisthenatureoftheBanuAdam3tofindbeautybeautiful.Thesuddenglanceisforgiven.ThenherestrainedhimselffromherandtoldZaydtokeepher.AbuBakribnFuraksaidthattheProphetwasfreeofhypocrisyandmanifestingtheoppositeofwhatwas inside him. Allah freed him of that when He said, “There is no restriction on the ProphetregardinganythingAllahallotstohim.”(33:38)WhoeverthinksthatabouttheProphethaslied.

Hesaidthatthetimidity(khashya)referredtoheredoesnotmeanfearitself(khawf).Itmeanstobemodestorshy,i.e.hewasshybeforethembecausetheywouldsay,“Hehasmarriedhisson’swife.”TheProphet’s fearofpeoplewasbecauseof the lies spreadby thehypocrites and Jewswhen theymade controversies for the Muslims by saying, “He has married his son’s wife” after he hadforbidden them tomarry thewives of their sons.Allah censured him for this and freed him frompayinganyattentiontothemconcerningwhatHehadmadelawfulforhimasHecensuredhimforhisdeferencetohiswives’pleasureinSuraat-TahrimwhenHesaid,“WhydoyoumakeforbiddenwhatAllahhasmadelawfulforyou?”(66:1)This is the sameaswhenAllah says tohim, “Fearingpeoplewhen it ismore right to fearAllah.”(33:37)Al-Hasanibn‘Aliand‘A’isharelated,“IftheMessengerofAllah,mayAllahblesshimandgranthimpeace,hadconcealedanything,hewouldhaveconcealedthisayatsinceitcontainsblameofhimanduncoverswhathehadconcealed.”---1.Al-Hakim,an-Nasa’iandAbuDawud.2.SeeQur ’an20:131.3.ThesonsofAdam,i.e.mankind.---

SECTION6

ThehadithoftheProphet’swill

Peoplemightask,takingintoconsiderationthetruththattheProphet’sprotectionasfarashiswordsareconcerned isconfirmedinallhisstatesand it isnotsoundfor there tobeanycontradictionorconfusioninthemwhethertheyarebyintentionorinadvertent,inhealthorsickness,inseriousnessorinjest,pleasureoranger,aboutthemeaningofthefollowinghadithregardinghiswill.1Ibn‘Abbassaid,“WhentheMessengerofAllah,mayAllahblesshimandgranthimpeace,wasneardeath,somemenwereintheroomandtheProphetsaidtothem,‘Come,Iwillwriteadocumentforyousothatyouwillnotbemisguidedafterit.’Oneofthem[‘Umar]said,‘TheMessengerofAllah,mayAllahblesshimandgranthimpeace,isovercomebypain.’“Onevarianthas,“CometomeandIwillwritea letter foryouso thatyouwillneverbemisguidedafterme.”Theydisagreedandsaid,“Whatiswrongwithhim?Ishedelirious?”Theyaskedhimaboutitandthenhesaid,“Leaveme,IambetterasIam.”Oneof thevariants says,“TheProphet isdelirious (yahjuru).”Onevarianthas,“hajara”. It is alsorelatedas“Ahujru?”and“Ahujra?”2‘Umarsaid,“TheProphet is ingreatpainandwehavetheBookofAllahwhichisenoughforus.”TherewasalotofargumentandtheProphetsaid,“Getawayfromme.”OneversionsaidthatthePeopleoftheHousedisagreedandarguedandsomesaid,“GonearsothattheMessengerofAllahcanwriteadocumentforyou.”Otherssaidwhat‘Umarsaid.

The Imamssaidconcerning thishadith that theProphetswerenotprotected from illnesses and theresultinggreatpain,unconsciousnessandotherphysicaleffects.Theyareprotectedinthecourseofanyillnessfromanywordswhichmightdetractfromtheirmiracleorleadtothedisruptionoftheirshari‘asthroughdeliriumordisturbedwords.Onthisbasis,thosewhotransmittheverbinthehadithashajara,meaning“heisdelirious”arenotcorrect.When someone is delirious, one says, “Hajara hujran”, and when someone speaks in anunseemlymanner,onesays,“Ahjarahujran.”Ahjara is transitiveofhajara.Thesoundestandmostfittingreadingofthehadithis“Ishenotdelirious?”withthesenseofnegationonthepartoftheonewhothoughtthatheshouldnotwriteadocument.ThisishowitisintheSahihCollectionofal-Bukhariandinthetransmissionofallthetransmittersoftheversionofthehadithfromaz-Zuhri.ItisalsointheversionofthehadithfromMuhammadibnSalamfromSufyanibn‘Uyayna,andal-Usaylihasitlikethatinhiseditionofal-Bukharianditislikethatelsewhere.ItisalsorelatedlikethatfromMuslimintheversionofthehadithfromSufyanandothers.Thevariantofhajara(heisdelirious)canbetakenashavingtheinterrogativeparticle(a)elided,soitreallyis“ahajara(Ishedelirious?).”Or it could be taken to express the astonishment and bewilderment at the gravity of the Prophet’sconditionandtheseverityofhispain,astatewhichcausedthepeopletobeindisagreementaboutthecommandtowritesomethingdown,allofwhichmightcausethespeaker tobeunsureofwhatwassaid. It couldbe read ashujra (unclear speech) due to the intensity of pain. Itwas not because therelaterbelievedthattheProphetwasallowedtospeakirrationally.Compassioncouldhavemovedthemtoguardhim,althoughAllahsaid,“Allahwillprotectyoufromthepeople.”(5:67)One version has “a hujran? (is it delirious talk?)”, which is the transmission of Abu Ishaq al-Mustamli in the Sahih in the version of the hadith from Ibn Jubayr from Ibn ‘Abbas in thetransmissionofQutayba.Thiscouldrefertothedisputants,i.e.“HaveyoucomewithyourdisputestotheMessengerofAllah,mayAllahblesshimandgranthimpeace,sothereishujrandobjectionablewordsinhispresence?”Hujrmeansunseemlywords.Scholarsdisagreeaboutthemeaningofthishadith:HowcouldtheCompanionsdisputeafterhehadcommandedthemtobringhimsomethingtowriteon?Onescholarsaidthattheobligatorynatureofthe commands of the Prophet were understood in this context to only be either recommended orallowed.Perhaps thecontextofhiswordswassuch that theyunderstood itnot tobeadirectorder.Ratheritwasamatterwhichwaslefttotheirchoice.Someofthemdidnotunderstandthatandsaid,“Askhimaboutit.”Whentheydisagreed,hewithdrewfromitsinceitwasnotafirmorderandsincetheyagreedwiththeopinion‘Umarhadexpressed.Scholars say that ‘Umarmight have forbidden them to obey him it due to his compassion for theProphetbecauseitwouldbeaburdenonhimtodictatetheletterandwouldhavecausedhimhardship.Hesaid,“TheProphet,mayAllahblesshimandgranthimpeace,isinverygreatpain.”Itissaidthat‘Umarfearedthathewouldwritedowncommandsthattheywouldbeunabletocarryoutand then they would be forced into wrong action through opposition. He thought that the mostcompassionate thing for the community regarding these matters would be the use of ijtihad,judgementarrivedatthroughinvestigation,andseekingthecorrectsolution,fortheonewhoisright

inhisijtihadisrewardedandtheonewhoerrsisalsorewarded.‘UmarknewthattheShari‘awasconfirmedandthedeenestablishedandthatAllahhadsaid,“TodayIhaveperfectedyourdeen foryou,” (5:3) and theProphethad said, “I am leavingyou theBookofAllahandmyfamily.”‘Umarsaid,“TheBookofAllahisenoughforus,”torefutethosewhowerearguingwithhimandnottorefutetheProphet’scommand.Itissaidthat‘Umarfearedthatthehypocritesandthosewhohadsicknessintheirheartswouldmakeuseofittocausetroublesincethedocumentwouldbewritteninseclusionwhichwouldenablethemtoinventfalsestatementsaboutit-asdidtheRafiditesandothers.ItissaidthattheProphetofferedtowritesomethingdownforthepurposeofcounselandadvice.Didtheyagreeonthatordiffer?Whentheydiffered,heleftit.AnothergrouphavesaidthatthehadithmeansthattheProphetwasansweringsomethinghehadbeenaskedwith regard to thisdocument.Hedidnot initiate thecommand towrite somethingdown,butsomeofhiscompanionshadaskedhimforitandhewasreplyingtotheirrequest.Othersobjectedtothatforreasonsthatwehavealreadymentioned.Aproofisinasimilarstorywhereal-‘Abbassaidto‘Ali,”ComealongwithustotheMessengerofAllah,mayAllahblesshimandgranthimpeace.If thereisanycommandforus,wewillknowit.”‘Alidislikedthatandsaid,“ByAllah,Iwillnotdoit.”AnotherproofisfoundinthewordsoftheProphet,“Leaveme.IambetterasIam,”i.e.thesituationIaminnowisbetterthangivingthecommand.IleaveyouwiththeBookofAllahifyouleavewhatyouhaveaskedmefor.Itismentionedthatwhatwassoughtwasforhimtowritedownwhowouldbethecaliphafterhimandthathespecifywhoitshouldbe.---1.InMuslimandal-Bukhari.2.Variousreadingsoftheverb.----

SECTION7

Studyofotherhadiths

PeoplemightaskabouttheimportofthehadithnarratedbyAbuHurayrainwhichhestatedheheardtheMessengerofAllahsay,“OAllah!Iamamanwhobecomesangryasmenbecomeangry.IhavetakenacontractwithYouthatYouwillnotbreak.WheneverIinjure,curseorflogabeliever,makeitan expiation for himand an act of drawingnearwhichwill bringhimnear toYouon theDayofRising.”1Onevarianthas,“Whodoesnotdeserveit,”andinanotherversionwefind,“WheneverIcurse,inveighagainst,orflogaMuslim,makeitpurification,aprayerandmercyforhim.”HowcoulditbecorrectfortheProphettocursesomeonewhodidnotdeservetobecursedorrevilesomeonewhodidnotdeservetobereviledorflogsomeonewhodidnotdeservetobefloggedordoothersuchthingsoutofangerwhenhewasprotectedfromanythingofthatkind?Bythewisdomwhichhasalreadybeenmentioned,theProphetjudgedthatpeopleshouldbeflogged

or chastened by his curse or vilification according to the demands of their outward state. Thenbecauseofhiscompassionforhiscommunity,andhismercyandkindnessforthebelieversbywhichAllahdescribedhim,andhisbeingonguardlestAllahshouldaccepthisinvocationagainstanyonehecursed,theProphetaskedHimtomakehiscurseandhisactionamercyforthatperson.Thatiswhathemeantby“whodoesnotdeserveit.”ItwasnotthattheProphetwasmovedbyangerandprovokedbydispleasurecausinghimtodosomethinglikethistoaMuslimwhodidnotdeserveit.Thisisthecorrectmeaning.Itisnotunderstoodfromhiswords,“Iamangryasmenareangry”thatangermovedhim todo something that shouldnotbedone. It ispossible thatwhat ismeant is thatangerforAllahmovedhimtopunishsomeonebyhiscurseorvilificationwhenwhattheyhaddonewassomethingthatcouldbetoleratedandcouldbepardonedorsomethingaboutwhichhewasgiventhechoicebetweenpunishmentandpardon.ItispossiblethatitcameascompassionandtoteachhiscommunityfearandasacautionforthosewhoexceedthelimitsofAllah.It is possible that what is related here about the Prophet’s curse and his invocations against otherpeopleinothersituationsreferstowhathesaidwithoutdeliberateintention,beingratherArabusageandnotmeanttoberespondedto,suchaswhenhesaid,“Mayyourrighthandbedusty,”and“MayAllahnotfillyourbelly,”and“Mayshescratchandwoundherface(i.e.sheisannoying),”andotherthings.ItisrelatedinhisbiographyinmorethanoneplacethattheProphetdidnotusebadlanguage.Anassaid,“Hedidnotvilifynorusebad languagenorcurse.Heused tosay tooneofuswhomhewascensuring, ‘What is wrongwith him?May his brow be dusty!’“2 So the hadith can be given thisconnotation. Then the Prophet was apprehensive that what he had said might be carried out andanswered,soheaskedhisLord,ashesaidinthehadith,tomakehisstatementapurification,mercyandanactbringingaboutnearness.Thiswascompassionandkindness forwhoeverhehadcursed so that therewouldnotbeany fearabout the curseof theProphet and so that the fact ofhavingbeencursedbyhimwouldnot lead apersontodespair.It could also be a request fromhim to hisLord for someonehehad floggedor cursed justly andcorrectly,askingHimtomakeitanactofexpiationforthatpersonforwhathehaddoneandtoeffacewhat he had committed. His punishment in this world would then be the cause of his pardon andforgiveness.Ithascomeinanotherhadith,“Whoeverdoessomethingandispunishedfor it in thisworld,itisanexpiationforhim.”3Peoplemightaskabout themeaningof thehadithofaz-Zubayrand thestatementof theProphet tohim when he was arguing with an Ansari about the stream, “Take water, Zubayr, until the waterreachesankle-depth.”TheAnsari said tohim,“Isheyournephew then,MessengerofAllah?”ThefaceoftheMessengerofAllah,maytheblessingsofAllahbeuponhim,changedcolourandhesaid,“Takewater,Zubayr,untilitreacheswall-height.”Theansweris that theProphetcanbeclearlyabsolvedfromdoinganythingwhichaMuslimmighthavereasontofinddoubtfulinrespectofthisstory.TheProphetfirstrecommendedthataz-Zubayrrestricthimselftoaportionofhisjustrightsbyfollowingamiddlewayinordertobeconciliatory.Whentheothermanwasnotpleasedwiththatandinsistedandsaidwhatshouldnotbesaid,thentheProphetgaveaz-Zubayrhisfullright.This is why al-Bukhari dealt with this hadith in the chapter concerning when the Imam counsels

conciliationandpeaceandtheonejudgedagainstrefusesthejudgement.Hementionedattheendofthehadith,“SotheMessengerofAllahgaveaz-Zubayrhisfullright.”TheMuslimsusethishadithasabasisforjudgementinsuchcases.TheProphet,mayAllahblesshimandgrant himpeace, is followed in all that hedidwhetherhewas in a stateof angeror pleasure.Althoughajudgeisforbiddentogiveadecisionwhenheisangry,theProphetisthesameineitherangeror pleasure sincehewasprotected inhis anger.TheProphet’s angerwas forAllah, not forhimself,asweknowfromasoundhadith.Thesamethingappliestothehadithabouthisgiving‘Ukkasharetaliationagainsthimselfwhentheactionwasnotintentionalorprovokedbyanger.‘Ukkashatoldhim,“YouhitmewiththestickandIdonotknowwhether itwas intentionalorwhetheryoumeant tohit thecamel?”TheProphet said,“SeekrefugewithAllah,‘Ukkasha,fromthinkingthattheMessengerofAllahwoulddothattoyouintentionally.”Asimilarcasecanbe found inanotherhadithwhen theProphetofferedaBedouin retaliation.Themansaid,“Ihaveforgivenyou.”TheProphethadstruckhimwithawhipsincehekepthangingonthereinofhisshe-camel.TheProphettoldhimtostopandsaid,“Youwillgetwhatyoudeserve.”Themanrefused,soafter the third timehestruckhim.What theProphetdid in thiscasewas tocorrectsomeonewhodidnot stopwhenhewas told to. Itwasamatterofadab.But hewas apprehensive,sincethemanhadarightinthematter,untilhehadreceivedhispardon.As for thehadith ofSawad ibn ‘Amr, “I came to theProphet,mayAllahbless himandgrant himpeace,whenIhadsomekhaluqperfumeon(ayellowdyewithascent).Hecriedout, ‘Warz!Warz!Getback!Getback!’Hepushedmeinthestomachwithastickhewasholdingandhurtme.Icriedout,‘Retaliation,MessengerofAllah!’andheuncoveredhisstomachforme.”The Prophet, may Allah bless him and grant him peace, struck him because he saw somethingobjectionableonhim.Perhapshedidnotmeantohithimwiththestickexcepttomakehimtakenote.Whentherewaspainfromitwhichhehadnotintended,hesoughttoabsolvehimselffromitinthewaythatwehavealreadymentioned.---1.Muslim.2.Al-Bukhari.3.Muslimandal-Bukharifrom‘Ubadaibnas-Samit.---

SECTION8

TheProphet’sactionsinthisworld

We have already said that the judgement on the Prophet’s actions in this world is that they areprotectedfromrebellionandfallingintothecategoryofdislikedactions.Thepossibilityofoversightand error on his part exists in theway thatwe havementioned but it in noway detracts from hisprophethood.Thecasesofitsoccurrenceareraresincemostofhisactionsareexactandcorrect.Mostorallofhisactionswereactsofworshipandactsofdrawingnearaswehavemadeclear,since

theProphet,mayAllah’sblessingsbeuponhim,onlyactedinthisworldforhisneedstotheextentthatwasnecessary tofulfill theessentials, tokeephisbackstraight,andtogivebenefit tohisbodywhichwasengagedinworshippinghisLord,establishinghisShari‘aandmanaginghiscommunity.Suchactionsastookplacebetweenhimandpeoplewereactsofkindnesswhichhedidorexcellentwords which he said or bringing someone who was astray back to the right path or compellingsomeoneobstinateortreatingsomeonewhowasenvious,andallofthesethingsareconnectedtohissoundactionsandincludedwithinthedutiesofhisactsofworship.The Prophet adapted his actions in this world according to the situation and arranged thingsaccordingly.Herodeadonkeyonshortjourneysandacamelonlongjourneys.Herodeamuleinbattlesasasignoffirmness.Hewouldexercisehorsesandgetthemreadyforthedayofdangerandwhenthealarmwasraised.Itwasthesamewithhisclothes.Allhisstateswereaccordingtothebestinterestsofhiscommunityandhimself.Similarly, hewoulddo aworldly action tohelphis community, as an act of goodpolicyor fromdislikeoftheoppositeofthataction.Ifhebecameawareofacourseofactionthatmightpossiblybebetter,hewouldabandonthefirstactionforwhatwasbetterunlesshethoughtthathisfirstactionwasthebetterofthetwo.Heactedthusinmattersofthedeenwhenhehadachoicebetweentwothings–ashedidwhenheleftMadinaandsetoutforUhudalthoughhethoughtMadinashouldbefortified.Hedidnotkillthehypocritesalthoughheknewexactlywhotheywerebecausehedidnotwantpeopletosay,“MuhammadkillshisCompanions,”ashascomeinhadith.1HedidnotbuildtheKa‘baonthefoundationsestablishedbyIbrahimbecausehewantedtopreservethe hearts ofQuraysh and respect them regarding its alteration.Hewas alert to the fact that theirheartswouldbeaversetochangeandsawthatitmightprovoketheirearlierenmitytothedeenanditspeople. He told ‘A’isha, “If it had not been that your people had only recently ceased to beunbelievers,IwouldhavecompletedtheHouseonthefoundationsofIbrahim.”2TheProphetwoulddoanactionandthenabandonitiftherewasabetteractionthanit,likemovingfromtheclosestwatersofBadrathandtothosenearesttotheenemy.Similarlyashesaid,“IfIhadknownatthebeginningofmyaffairwhatIknewattheendofit,Iwouldnothavedriventhesacrificialanimals.”3TheProphetwascheerfultounbelieversandhisenemieshopingtowinthemoverandhewaspatientwiththeignorantandrash.Hesaid,“Theworstpeoplearethosewhoseharmpeoplefearbecauseoftheirevil.”4Hegavethemgiftsinordertomakethemlovehisshari‘aandthedeenofhisLord.He did the servant’s chores at home. In gatherings he sat in such a way that none of his limitsprotruded. Itseemedas if therewerebirdson theheadsof thosesittingwithhim.[i.e.because theywere so still.]HeconversedwithhisCompanionsabout the topics theybroughtup themselvesandadmiredwhat they admired and laughed atwhat they laughed at.His joy and justice encompassedeveryone.Angerdidnotprovokehimnordidhecurtailwhatsomeonewasduenorconceal thingsfromhisCompanions.Hesaid,“ItisnotproperforaProphettodeceivetheeyes.”5YoumightaskaboutthetimethattheProphetsaidto‘A’isharegardingsomeonewhohadcometoseehim,“Abadsonofatribe,”andthenwhenthatmancametoseehim,theProphetspokegentlytohimand laughedwithhim.When theman left, ‘A’ishaaskedhimabout that and theProphet said, “Theworst people are those whom people fear because of their evil.” How could he say what he saidoutwardlyandthenshowtheoppositeofwhathefelt?

TheansweristhattheProphetbehavedthatwaywithsuchmentocourttheirfriendship,employingthesetacticsinordertomaketheirbelieffirmandtobringthemintoIslambyit.Hesawthatpeoplewereresponsive to thisandthat treating themlike thatwouldattract themtoIslam.Things like thismovefrombeingdefinedasaffabilityforthesakeofthisworldtopolicyofthedeen.Hetriedtowintheir friendshipwith thevastwealthwhichAllahAlmightygavehim, sowhynotwith softwords?Safwansaid,“Hegavetomewhenhewasthemosthatefulofpeopletome.Hekeptgivingtomeuntilhebecamethemostbelovedofpeopletome.”Thestatement,“abadsonofhistribe”,isnotslander.Itisastatementaboutwhatheknewabouttheperson to someonewho did not know about him so that theywould be on their guard about thatperson’sstateandbecarefulofhimandnottrusthimcompletely,especiallywhenhewassomeonewhowasobeyedandfollowed.Itisnecessarytodothistoavoidharm.Itisnotslander.Itispermittedand necessary at certain times, as is the custom of the people ofhadith when they declare certaintransmitters,andsomeofthosewhoattesttothereliabilityofwitnesses,tobeunsound.IfitisaskedwhatisthemeaningoftheproblemraisedbythehadithofBariraaboutwhattheProphetsaidto‘A’ishawhenshetoldhimthattheownersofBarirarefusedtosellherunlesstheycouldhavethewala’(i.e.beherheirs),theProphettoldher,“Buyherandgrantthepreconditionofthewala’.”Shedidso.Thenhemadeaspeechandsaid,“What iswrongwithpeoplewhomakepreconditionswhicharenotintheBookofAllah?EverypreconditionwhichisnotintheBookofAllahisvoid.”6TheProphethadtoldhertograntthemthepreconditionandtheysoldBarirabasedonthat.Ifithadnotbeenforthat,andAllahknowsbest,theywouldnothavesoldherto‘A’isha,astheydidnotsellheruntil theyhadmade theprecondition.But then theProphetvoided thepreconditionalthoughhehadmadedeceitandtrickeryharam.KnowthattheProphetisinnocentofwhatoccurstotheignorantmindaboutthis.BecausetheProphetis free from that, the people of knowledge dislike this addition to his words, “Grant them thepreconditioninthewala’,”sinceitisnotinmosttransmissionsofthehadith.Evenifitis,itcanstillmean“againstthem.”Allah says, “The cursewill be upon them,” (13:25) and, “If you do evil, it is against yourselves.”(17:7)Basedonthis, theProphetsaidthat‘A’ishashouldgrantthemthepreconditionforthewala’.TheProphetthenstoodupandwarnedaboutwhattheyhaddonebyearlierimposingthepreconditionofthewala’.Asecondpossibilityisthathiswords,“Grantthemthepreconditionofthewala’,”snotacommand,but ratherconciliationand information that thispreconditionof theirswouldnotbenefit themaftertheProphethadmadeitcleartothemthatthewala’belongstotheonewhofreestheslave.Itwasasifheweresaying,“Givethepreconditionordonotgivetheprecondition,itdoesnotmattereitherway.”The third possibility is that the reason “Grant them thewala’ as a precondition,”was said,was toshowthemthejudgementinsuchcasesandmakethesunnaaboutitcleartothem,i.e.thatthewala’belongstotheonewhosetsfree.Thenafterthis,theProphetstooduptomakethatclearandtorebuketheiroppositiontowhathehadalreadysaid.Itmaybeaskedwhat is themeaningofwhatYusufdid tohisbrotherwhenheput thegoblet inhissaddlebagandthenseizedhimforstealingit,andwhathappenedtohisbrothersinthatstorywhenhesaid,“Youarethieves,”whentheyhadnotstolen.KnowthattheayatindicatesthatwhatYusufdidwasbythecommandofAllahfromHiswords,“In

thatwayWedevisedacunningschemeforYusuf.HecouldnothaveheldhisbrotheraccordingtothestatutesoftheKing–exceptthatAllahwilledit.”(12:76)Ifthatwasthecase,thereisnoobjectiontowhathedid.Whatwas in itwaswhatwas in it.Moreover,Yusuf informedhisbrother, “I amyourbrother.Donotbedistressed.”(12:69)Whathappenedafterthiswaswithhisbrother ’sagreementanddesireandthecertaintythatitwouldendwellforhimandthatevilandharmwouldberemovedfromhimbythat.AsforAllah’smentioningthecallingoutof,“Ocaravan!Youarethieves,”(12:70)Yusufdidnotsaythat,sothereisnoneedforanyreplytoremovethesuspicion.Itmightwellbe,givingafavourableinterpretationofwhatwassaid,thatthespeaker,whoeverhewas,basedhisaccusationontheoutwardappearanceofthesituation.ItissaidthatthatwassaidbecauseofwhatthebrothershadpreviouslydonetoYusufandtheirsellinghim.Otherthingshavebeensaidaswell.WeshouldnotsaythattheProphetssaidsuchthingswhenitisbynomeanscertainthattheyreallydidsaythemandwehavetoseektoabsolvethemfromsuchwords.Itisnotnecessarytoapologisefortheerrorsofothers.---1.Al-Bukhari.2.Muslimandal-Bukhari.3.Inthechapteronthe‘HajjofFarewell’inMuslimandal-Bukhari.4.Muslimandal-Bukharifrom‘A’isha.5.Muslimandal-Bukhariandothers.6.Muslimandal-Bukhari.-----

SECTION9

ThewisdomcontainedintheillnessesandafflictionsoftheProphets

YoumightaskwhatcouldbethewisdomcontainedintheillnessesbywhichMuhammadandtheotherProphetswereaffectedandtheseverityoftheirsufferingandthepurposeoftheafflictionswithwhichAllahtestedthem-asinthecasesofAyyub,Ya‘qub,Danyal,Yahya,Zakariyya,‘Isa,Ibrahim,Yusufandothers,when theywere thebestofHiscreationand thoseHe lovedmostandHispure friends.KnowthatallofAllah’sactionsarejustandallHiswordsaretrue.“NoonecanchangeHisWords.”(6:115)AllahtestsHisslavesinorderthat,asHehassaidtothem,“SoWemightobservehowyouwouldact,”(10:14)and,“totestwhichofyouisbestinaction,”(67:2),and,“sothatAllahwillknowthosewhobelieve,” (3:140) and, “withoutAllahknowing those amongyouwhohad struggledandknowingthesteadfast,”(3:142)and,“WewilltestyouuntilWeknowthetruefightersamongyouandthosewhoaresteadfastandtestwhatisreportedofyou.”(47:31)Allahput theProphets to the testbymeansofvarious typesof affliction inorder to increase theirpositionandelevate their rank.Afflictionswere thecausewhichelicited the statesof steadfastness,

pleasure,thankfulness,submission,reliance,entrusting,supplicationandentreatyandconfirmedtheProphets’ insight intomercy towards peoplewhowere tested and compassion for thosewhoweresuffering affliction. Their afflictionwas a reminder andwarning for others so that peoplewouldemulatetheProphetsinafflictionandfindsolaceinthetrialswhichbefellthemandimitatetheminsteadfastness. Affliction erased any small mistakes into which they slipped and their acts ofheedlessness so that theywouldmeetAllahpurifiedandcleansedand thereby theirwagewouldbemorecompleteandtheirrewardmoreabundant.Mus‘abibnSa‘dsaidthathisfather,Sa‘dibnAbiWaqqas,saidthatheaskedtheMessengerofAllah,“Whichpeoplehavethegreatestaffliction?”Heanswered,“TheProphets,andthenthebestofmen(al-amthal).Thebestofmenarethosewhoaretestedinaccordancewiththeiradherencetothedeen.Afflictioncontinuestoafflicttheworshipperuntilitleaveshimwalkingontheearthfreeoferror.”1ItisasAllahhassaid,“HowmanyaProphethasfought,andmanythousandswithhim.TheydidnotgiveupinthefaceofwhatassailedthemintheWayofAllah,nordidtheyweakennordidtheynordidtheyyield.Allahlovesthesteadfast...”(3:146)Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, “Theafflictionofabelievercontinues inrespectofhimself,hischildrenandhispropertyuntilhemeetsAllahfreeofallwrongaction.”2FromthetransmissionofAnas,theProphetsaid,”WhenAllahdesiresgoodforoneofHisslaves,Hebringsthepunishmentforwardtohiminthisworld.WhenAllahdesiresevilforaman,HekeepshiswrongactionbackforhimuntilHebringsitontheDayofRising.”3Inanotherhadithwefind,“WhenAllahlovesaslave,Hetestshiminordertohearhissupplication.”4As-Samarqandi related, “All thosewho are honoured byAllah suffermore affliction so that theirexcellencewillbeclearandtheirrewardwillbeinevitable.”ItisrelatedthatLuqmansaid,“Myson,goldandsilveraretestedbyfireandthebelieveristestedbyaffliction.”ItisrelatedthatYa‘qubwasafflictedthroughYusufbecauseonce,whilehewaspraying,hehadturnedtothesleepingYusufoutoflove.5ItissaidthatonedaytheProphetYa‘qubwaswithhissonYusufeatingaroastedcalf.Theywerebothlaughing.Theyhadanorphanneighbourwhosmelledthearomaanddesiredthemeat.Heweptandhisgrandmotherweptbecausehewasweeping.TherewasawallbetweenthemsoYa‘qubandhissonwerenotawareof them.ThereforeYa‘qubwaspunishedfor theorphan’sweepingbyhisgrief forYusufuntilhiseyesbecameliquidandwentblindoutofgrief.Whenhelearnedabouttheneighbour,fortherestofhislifehecommandedacaller tocalloutonhisroof,“Arethereanytobreaktheirfast?Let themeatwiththefamilyofYa‘qub.”YusufwaspunishedbytheafflictionwhichAllahhasrelatedabouthim.Al-LaythrelatedthatthereasonforAyyub’safflictionwasthathewentwiththepeopleofhisvillagetoseetheirking,andtheyspoketothekingabouthisinjustice.Thevillagerswereallplain-spokentowardsthekingexceptAyyub.Hewaspolitetowardshimbecausehefearedforhiscrops,soAllahpunishedhimwithhisaffliction.TheafflictionofSulaymanwasfortheincidentwehavealreadymentionedwhenheintendedtogivejudgementonbehalfofhiswife’s relatives,or foranactof rebellionwhichoccurred inhishouse

whichhedidnotknowabout.Thiswaswhat laybehind the intense illnessandpainsufferedby theProphet. ‘A’ishasaid,“IhaveneverseenanyoneingreaterpainthanthatwhichtheMessengerofAllahsuffered.”6‘AbdullahibnMas‘udsaid,“IsawtheProphetsufferinganintensefeverinthecourseofhisillness.Isaid,‘Youhaveaveryhighfever.’Hesaid,‘Yes,Ihaveafeverasgreatasthatoftwoofyou.’Isaid,‘Thatisbecauseyouhavetherewardtwiceover!’Hesaid,‘Yes,thatisthecase.’”7AbuSa‘idal-KhudrireportedthatamanplacedhishandontheProphet,mayAllahblessandgranthim peace, and said, “By Allah, I cannot place my hand on you because of the intensity of yourfever!”TheProphetsaid,“IamoneofthecompanyofProphets.Theafflictionisdoubledforus.AProphetcanbe testedby liceuntil itkillshim.AProphetcanbe testedbypoverty.They rejoice inafflictionastheyrejoiceinease.”8Anas ibnMalik reported that theMessenger ofAllah said, “Immense reward comeswith immenseaffliction.When Allah loves a people, He tests them.Whoever is pleased will experience Allah’spleasure.WhoeverisangrywillexperienceAllah’sanger.”9Thecommentatorssay thatHiswords,“Anyonewhodoesevilwillbe repaid for it,” (4:123)meanthattheMuslimwillberepaidforhismisfortunesinthisworld,soitwillbeanexpiationforhim.10Thisisalsorelatedfrom‘A’isha,UbayyandMujahid.AbuHurayra reported that theProphetsaid,“WhenAllahdesiresgoodforsomeone,hegiveshimaffliction.”11In‘A’isha’sversionwefind,“ThereisnomisfortunewhichstrikesaMuslimbutthatAllahgiveshimexpiationforit,eventhethornwhichprickshim.”12The Prophet said in the variant of Abu Sa‘id, “No fatigue, pain, anxiety, sorrow, injury or griefstrikesthebeliever,eventotheextentofathornthatprickshim,butthatbyitAllahexpiateshiserrorsforhim.”Thehadithfrom‘AbdullahibnMas‘udgoes,“ThereisnoMuslimwhoisafflictedbyharmbutthatAllahremoveshiserrorsfromhimastheleavesfallfromthetrees.”13AnotherwisdomwhichAllahplacedinillnessesandpaininrespectofthebodiesoftheProphets,andtheirintensityatthetimeoftheirdeaths,wasthatthiswouldweakenthepoweroftheirselvessothatitwouldbeeasyfortheirspiritstocomeoutwhentheyweretaken.Thedeathstruggleandtheintensityofitsthroesweremadelighterforthembytheirpreviousillnessandtheweaknessoftheirbodiesandsouls from that, as opposed to being seized by sudden death, as can be seen by the intensity andgentlenessofdifferentstatesofdeath,andthecomparativedifficultyandeasewithwhichtheyoccur.TheProphetsaid,“Thebelieversareliketenderplantsinthefields.Thewindblowsthemhereandthere.”14InAbuHurayra’sversionwefind,“When thewindcomes to them, itmakes thembend.When it isstill,theyareupright.Thatishowitiswiththebeliever.Hebendswithaffliction.TheunbelieverislikethesturdycedarwhichstandsstraightuntilAllahmakesitsnap.”15ItmeansthatthebelieverisstrickenandsuffersafflictionandillnessbutheispleasedwithhowheisusedbythedecreesofAllah,obeyingthem,yieldingtothemwithpleasureandlackofwrath,asthetenderplantsof thefieldsobeyandsubmit to thewind,andbendwhen thewindsblow.ThenAllahremoves thewindsofafflictionfromthebelieverandmakeshimstraightandhealthyas the tender

plantsofthefieldsarestraightwhentheairisstill.ThebelieverreturnstogratitudetowardsHisLordandrecognitionoftheblessingHehasshownhimbyremovingtheaffliction.Hewaitsformercyandrewardtocometohim.Whenthisisthecase,thefinalillnessisnothardforhimanditsthroesandagonyarenotintenseforhimbecausehehasaccustomedhimselfbymeansofearlierpainsandherecognises the reward which it contains. He has adjusted himself to misfortune, fragility andweaknessbythecontinuationofillnessoritsintensity.Theunbelieverisdifferent.Heiswellinmoststatesandstrongandhealthyinhisbody,likethesturdycedar,untilAllahdesires todestroyhimandsnapshim immediatelywhilehe isunawareand takeshimsuddenlywithoutkindnessorcompassion.Hisdeathisamoreintensegriefforhimandenduringits throes is a more intense pain and punishment in spite of his strength and healthy body. ThepunishmentoftheNextWorldismoreintense.Itislikeuprootingthecedar.ItisasAllahsays,“ThenWeseizedthemsuddenlywhentheywerenotexpectingit.”(7:95)ThatisthewayofAllahwithHisenemiesaswefindinHiswords,“Weseizedeachoneofthemforhiswrongaction.AgainstsomeWesentasuddensquallofstones;someofthemwereseizedbytheGreat BlastC9” (29:40) He brought death to all of them suddenly while they were in a state ofinsolence andheedlessness andHebrought it to themsuddenly in themorningwithout their beingabletoprepareforit.ThisiswhyitismentionedthattheSalafdislikedsuddendeath,asIbrahimibnYazid an-Nakha‘i said, “They disliked seizurewhich is like someone being seized by sorrow, i.e.anger,meaningsuddendeath.”Athirdwisdomcontainedinillnessisthatitisaharbingerofdeath.Theintensityofthefearoftheadvent of death is reduced according to the intensity of the illness.The one afflicted prepares andknowsthatif it iscontractedforhimhewillmeethisLord.HeturnsfromthisworldwithitsgreatmisfortuneandhisheartisconnectedtotheNextWorld.Hewithdrawsfromall thosethingswhoseconsequenceshefears–whetherfromAllahorpeople.Hegivespeople theirdueand looks toseewhatbequestsheneedstogivetothoseheisleavingbehindorwhatmattersheisundercontractualobligationtofulfill.OurProphetwasforgivenhispastandfutureactions,butinhisillnesshesoughttoclearhimselfofanyonetowhomheowedmoneyoraphysicalright.Heofferedretaliationagainsthimselfandhispropertyandofferedpeoplereprisalagainsthimashascomeinal-Fadlibn‘Abbas’hadithandthehadithconcerningthedelegations.HeadvisedmenandjinnafterhimtoholdtotheBookofAllahandtohisfamily,andthattheAnsarwerehisrepository(ofsecrets).Hecalledforapaperonwhich to write a document so that his community would never be misguided after him, eitherregarding definite instructions about the caliphate – or Allah knows best what hemeant. Then hethoughtbetterofit.That ishow it iswith the livesof thebelieving slavesofAllahand thegodfearingawliya’.16 Theunbelievers are generally denied this advantage. Allah gives them enjoyment in order to increasetheirwrongactionsandleadsthemonlittlebylittlefromwheretheydonotknow.Allahsays,“WhataretheywaitingforbutoneGreatBlasttoseizethemwhiletheyarequibbling?Theywillnotbeabletomakeawillorreturntotheirfamilies.”(36:49-50)ThatiswhytheProphetsaidaboutamanwhohaddiedsuddenly,“GlorybetoAllah!Asiftherewasangeragainsthim!Theonewho isdeprivedofmakingawill is trulydeprived!”Hesaid,“Suddendeathisarestforthebelieversandaseizureofgrieffortheunbelieverordeviant.”17

Thatisbecausedeathusuallycomestothebelieverwhenheispreparedforit,waitingforitsarrival,andsoitiseasyforhimhoweveritcomesandleadstohisrestfromthetoilandharmofthisworld.ItisastheProphetsaid,“Restingandgivenrestfromit.”18Deathcomestounbelieversanddeviatorssuddenlywithoutpreparationoranypreviouswarning.Itcomestothemsuddenly,soitstupefiesthemandtheycannotreturnandarenotwaiting.Deathisthemost intense thing forman and separation from thisworld is themost horrid andhateful thing tobefallhim.TheProphet indicated thiswhenhe said, “Whoeverwants tomeetAllah,Allahwants tomeet him.WhoeverhatestomeetAllah,Allahhatestomeethim.”19--1.At-Tirmidhi.2.At-Tirmidhi.3.Ibid.4.Ad-DaylamifromAbuHurayra.5.Al-Qurtubiinhistafsirwithoutanisnad.6.Muslimandal-Bukhari.7.Ibid.8.IbnMajahandal-Hakim.9.At-Tirmidhi.10.ThisexplanationisrelatedfromAbuBakras-Siddiq.11.Al-Bukhari.12.Al-BukhariandMuslim.13.Ibid.14.Al-BukhariandMuslimfromKa‘bibnMalikandJarir.15.Muslim.16.The“friends”ofAllah.SeeGlossary.17.Sahihhadithfrom‘A’ishainIbnHanbal.18.Muslimandal-BukharifromAbuQatada.19.Muslimandal-Bukharifrom‘Ubadaibnas-Samit.-----

PARTFOURThejudgementsconcerningthosewhothinktheProphetimperfectorcursehim

Introduction

TherightsoftheProphetandthedevotion,respect,esteemandhonourthatareowedtohimaremadeclearintheBookandtheSunnaandtheconsensusofthecommunity.InHisBook,Allahhasmadeitharam toharmhim.TheCommunityagreethatanyoneamongtheMuslimswhodisparageshimorcurseshimistobekilled.Allahsays,“ThosewhoharmAllahandHisMessenger,AllahhascursedtheminthisworldandtheNextWorld.Hehaspreparedahumiliatingpunishmentforthem,”(33:57)and“ThosewhoharmtheMessengerofAllahhaveapainfulpunishment,”(9:61)and“ItisnotforyoutohurttheMessengerofAllah and you should not evermarry hiswives after him. That is something terriblewithAllah.”(33:53)Allahsays,prohibitingtheuseofequivocalexpressionsinrespectoftheProphet,“Oyoubelieve,donot say ‘Observe us’ but ‘regard us’ and listen.” (2:104) This is because the Jews used to say,“Observe us,Muhammad,” i.e. listen to us and hear us. Theywere using an equivocal expression,intendingtomakefun,soAllahforbadethebelieverstobelikethemandcutoffthemeanstodoingso by prohibiting the believers from using that expression so that the unbelievers and hypocriteswouldnotbegivenanopportunitytoinsultandmocktheProphet.It is said that itwas censuredbecause itwas a commonexpression among the Jewswhichhad themeaning, “Listen, you did not hear.” It is also said that itwas censured because, for theAnsar, itcontained lack of manners and lack of respect and esteem because in the Ansari dialect it meant,“Lookatus,andwewilllookatyou.”Theywereforbiddentosayitsinceitmeantthattheywouldonly lookathimwhenhe lookedat them.TheProphet,mayAllahblesshimandgranthimpeace,mustbeobservedwhateverthecase.Similarlyheforbadetheuseofhiskunyasaying,“Nameyourselveswithmyname,butdonotusemykunya.”Thiswastoprotecthimselfandguardhimselffromharmsincehehadonceansweredamanwhocalledout,“Abu’l-Qasim!”andthemansaid,“Ididnotmeanyou.Iwascallinghim.”1Afterthisitwasforbiddentousehiskunyaasanamesohewouldnotbeannoyedbyansweringacalladdressed not to him but to someone else. The hypocrites and mockers made this a means ofannoying and belittling him. Theywould call him, and thenwhen he turned, theywould say, “Wemeantthisone,”pointingtosomeoneelse.Theirintentionwastoinconveniencehimandbelittlehimas is thecustomofmockersand the insolent.TheProphetwasprotected from theirharm ineveryway.Themeticulous‘ulama’restrictthisprohibitiontothetimehewasaliveandallowtheProphet’skunyatobeusedafterhisdeathsincethecauseofharmisnolongerthere.People have takendifferent positions regarding thishadith. This is not the place to discuss it, andwhat we have mentioned below is the position most people adhere to and the correct one, Allahwilling.Itisbasedonesteemandrespectforhim,andisarecommendation,notaprohibition.ThisiswhyheforbadetheuseofhisnamesinceAllahhadforbiddenthathebecalledbyhisnamewhenHesaid,“Donotmakeyourcalling theMessengeramongyou likeyourcallingeachother.”(24:63)Therefore theMuslims called him “Messenger ofAllah”, “Prophet ofAllah” and someofthemcalledhimbyhiskunya,“Abu’l-Qasim”,incertaininstances.

AnasrelatedfromtheProphetsomethingthatindicatesthatit isdislikedtocallpeoplebyhisnamesinceitcouldcausedisrespect,“YoucallyoursonsMuhammadandthenyoucursethem.”2AbuJa‘farat-Tabarirelatedthat‘UmarwrotetothepeopleofKufa,“DonotcallanyonebythenameoftheProphet.”MuhammadibnSa‘drelatedthatheobservedamancalledMuhammadwhileanothermanwascursinghimandsayingtohim,“MayAllahdosuchathingtoyou,Muhammad!”‘Umarsaidtohisnephew,MuhammadibnZaydibnal-Khattab,“IdonotthinkthatMuhammad,mayAllahblesshim and grant him peace, should be cursed on account of you. By Allah, you will not be calledMuhammadaslongasIamalive.”Hecalledhim‘Abdu’r-Rahman.Bydoingthis,hewantedtoforbidpeoplebeingcalledwiththenamesofProphetsoutofthedesiretohonourthem,sohechangedtheirnames and said, “Do not name yourselves with the names of the Prophets,” and he did not sayanythingfurtheronit.The correct position is that using theProphet’s name andkunya is permitted after the death of theProphetbytheproofoftheagreementoftheCompanionsaboutit.SomeofthemnamedtheirsonsMuhammadandgavethemthekunya,Abu’l-Qasim.It is related that theProphetgave ‘Alipermission todosoand theProphetalso said thathisnamewouldbethenameoftheMahdiandhiskunya.TheProphetusedhisnameforMuhammadibnTalha,Muhammadibn‘AmribnHazm,MuhammadibnThabitandothers.Hesaid,“Itwillnotharmanyofyoutohaveone,twoorthreeMuhammadsinthehouse.”---1.Al-BukhariandMuslim.2.Al-Hakim,al-BazzarandAbuYa‘la.---

ChapterOne

ClarificationaboutCursingtheProphetorSayingthatHeisImperfectbyAllusionorClearStatement

SECTION1TheJudgementoftheShari‘aregardingsomeonewhocursesordisparagestheProphet

Know that allwho curseMuhammad,mayAllahbless himandgrant himpeace, or blamehimorattributeimperfectiontohiminhisperson,hislineage,hisdeenoranyofhisqualities,oralludestothatoritslikebyanymeanswhatsoever,whetherintheformofacurseorcontemptorbelittlinghimordetractingfromhimorfindingfaultwithhimormaligninghim,thejudgementregardingsuchaperson is thesameas the judgementagainstanyonewhocurseshim.He iskilledasweshallmakeclear.This judgementextends toanythingwhichamounts toacurseordisparagement.Wehavenohesitationconcerningthismatter,beitaclearstatementorallusion.Thesameapplies toanyonewhocurseshim,invokesagainsthim,desires toharmhim,ascribestohimwhatdoesnotbefithispositionorjokesabouthismightyaffairwithfoolishtalk,satire,dislikedwordsorlies,orrevileshimbecauseofanyafflictionortrialwhichhappenedtohimordisparageshim,becauseofanyofthepermissibleandwell-knownhumaneventswhichhappenedtohim.AllofthisistheconsensusofscholarsandtheimamsoffatwafromthetimeoftheCompanionsuntiltoday.AbuBakribnal-MundhirsaidthatthebulkofthepeopleofknowledgeagreethatwhoevercursestheProphetiskilled.TheseincludeMalikibnAnas,al-Layth,AhmadibnHanbalandIshaqibnRahawayh,and it is thepositionof theShafi‘ischool.QadiAbu’l-Fadlsaid that it isbasedon thestatementofAbuBakras-Siddiq.Hisrepentanceisnotaccepted.SomethingsimilarwasstatedbyAbuHanifaandhispeople,ath-ThawriandthepeopleofKufaandal-Awza‘iabouttheMuslims.However,theysaidthatitconstitutesapostasy.At-Tabari related something similar from Abu Hanifa and his companions about anyone whodisparagestheProphet,proclaimshimselfquitofhimorcallshimaliar.SahnunsaidaboutthosewhocursetheProphet,“Thisisapostasyinexactlythesamewayasheresy(zandaqa)is.Thereforethereissomedisputeaboutwhethersuchapersonshouldbecalledtorepent(asaMuslim)orwhetherheisanunbeliever.Ishetobekilledbyahadd-punishment(asaMuslim)orfordisbelief?”Wewillmakethisclear inChapterTwo.Wedonotknowofanydisputeamongthe‘ulama’ofthecommunityandtheSalafregardingthepermissibilityofsheddinghisblood.Several people have mentioned that the consensus is that he is to be killed and considered anunbeliever.OneoftheDhahirites,AbuMuhammadibnAhmadal-Farisi,however,indicatedthatthereissomedisagreementaboutwhethertoconsidersomeonewhobelittlestheProphetasanunbeliever.Thebest-knownpositionhasalreadybeenstated.MuhammadibnSahnunsaidthatscholarsagreethatanyonewhorevilestheProphetanddisparageshimisanunbelieverandthethreatofAllah’spunishmentisonhim.Thecommunity’sjudgementon

himisthathebekilled.Anyonewhohasanydoubtsaboutsuchaperson’sdisbeliefandpunishmentisalsoanunbeliever.Foraproofofthis,IbrahimibnHusaynibnKhalid,thefaqih,usestheinstanceofKhalidibnal-WalidkillingMalikibnNuwayraforreferringtotheProphetas“yourcompanion.”1AbuSulaymanal-Khattabisaid,“IdonotknowofanyMuslimwhodisagreesaboutthenecessityofkillingsuchapersonifheisaMuslim.”Ibnal-Qasimreports fromMalik in thebookof IbnSahnun, theMabsut,and the ‘UtibiyyaandIbnMutarrifrelatesthesamefromMalikinthebookofIbnHabib,“AnyMuslimwhocursestheProphetiskilledwithoutbeingaskedtorepent.”Ibn al-Qasim said in the ‘Utibiyya, “Anyonewho curses him, reviles him, finds faultwith him ordisparageshimiskilled.TheCommunitysaythatheshouldbekilledjustlikethedualist.AllahmadeitobligatorytorespecttheProphetandbedutifultohim.”IntheMabsutfrom‘UthmanibnKinanawefind,“AnyMuslimwhorevilestheProphetiskilledorcrucified without being asked to repent. The Imam can choose between crucifying him or killinghim.”InthevariantofAbu’l-Mus‘abandIbnAbiUways,theyheardMaliksay,“AnyonewhocursestheMessengerofAllah,mayAllahblesshimandgranthimpeace,revileshim,findsfaultwithhimordisparageshimiskilled,beheMuslimorunbeliever,withoutbeingaskedtorepent.”Asbagh said, “He is killed in every case,whether he conceals it ormakes it public,without beingaskedtorepentbecausehisrepentanceisnotrecognised.”‘Abdullahibn‘Abdu’l-Hakamsaidthatandat-TabarirelatedsomethingsimilarfromMalik.IbnWahb related thatMalik said, “Anyonewhosays that theProphet’scloak (orbutton)wasdirty,therebyintendingtofindfaultwithhim,shouldbekilled.”One of our ‘ulama’ says that people agree that anyonewho curses any of the Prophets using theexpression“Woetohim”oranythingdislikedistobekilledwithoutbeingaskedtorepent.Abu’l-Hasanal-QabisigaveafatwathatamanwhocalledtheProphet“theporter,theorphanofAbuTalib”shouldbekilled.Abu Muhammad ibn Abi Zayd gave a fatwa to kill a man who was listening to some peoplediscussingwhattheProphetlookedlike.Whenamanwithanuglyfaceandbeardwalkedby,hesaidto them, “You want to knowwhat he looked like? He looked like this passer-by in physique andbeard.”AbuMuhammad said, “His repentance is not accepted.He lied,mayAllah curse him.Thatcouldnotcomeoutofaheartwithsoundbelief.”Ahmad ibnAbiSulayman, thecompanionofSahnun, said,“Anyonewhosays that theProphetwasblackshouldbekilled.”Hewastoldaboutamantowhomsomeonesaid,“No,bytherightoftheMessengerofAllah,”andhereplied,“AllahdidsuchathingtotheMessengerofAllah,”mentioningsomeuglywords.Peoplesaidtohim,“Whatareyousaying,enemyofAllah?”Thenhesaidsomeevenharsherthingsandadded,“Iwish forascorpion for theMessengerofAllah.”Whensomeoneaskedhimfora fatwa about thisman,IbnAbiSulaymansaid,“TestifyagainsthimandIwillbeyourpartner,”i.e.inkillinghimandgettingthereward.Habib ibnar-Rabi‘said that isbecause trying toexplainaway the literalexpression isnotacceptedbecauseitisclearcontemptandlackofrespectfortheMessengerofAllah.Hisbloodispermitted.Abu‘Abdullahibn‘Attabgaveafatwaaboutatax-collectorwhosaidtoaman,“Payandcomplainto

the Prophet. If I ask or am ignorant, the Prophetwas ignorant and asked,” to the effect that he bekilled.Thefuqaha’ofAndalusiagaveafatwathatIbnHatim,thescholarofToledo,bekilledandcrucifiedbecausetherewastestimonythathemadelightofwhatisduetotheProphet.Inthecourseofadebate,hecalledhim“theorphan”and“thein-lawofthelion(i.e.‘Ali),”andclaimedthathisdoing-without(zuhd)wasnot intentional.Healleged that ifhehadbeenable tohavegood things,hewouldhaveeatenthem.Hesaidothersimilarthings.Thefuqaha’oftheQayrawan2andthecompanionsofSahnungaveafatwaforthekillingofIbrahimal-Ghazari,apoetandmasterofmanysciences.HewasoneofthosewhoattendedtheassemblyofQadiAbu’l-‘AbbasibnTalibfordebate.HewasaccusedofobjectionablethingslikemockingAllah,His Prophets and our Prophet. Qadi Yahya ibn ‘Umar and other fuqaha’ summoned him andcommandedthathebekilledandcrucified.Hewasstabbedandcrucifiedupsidedown.Thenhewasbroughtdownandburned.Oneofthehistoriansrelatedthatwhentheposttowhichhewastiedwasliftedup,thebodyturnedaroundawayfromqibla.Itwasasigntoallandthepeoplesaid,“Allahisgreater!”Thenadogcameand lickedhisblood.Yahya ibn ‘Umarsaid,“TheMessengerofAllah,mayAllahblesshimandgranthimpeace,spokethetruth,”andhementionedahadith inwhichtheProphetsaid,“AdogwillnotlickaMuslim’sblood.”3QadiAbu ‘Abdullah ibn al-Murabit said, “Whoever says that the Prophetwas defeated is asked torepent. If he repents, it is all right. If not, he is killedbecause it detracts from theProphet.Such adisparagingremarkcouldnotbesaidabout theProphetbyanyonewithunderstandingofhisaffairandcertaintyabouthisinviolability.”HabibibnRabi‘al-QarawisaidthattheschoolofMalikandhiscompanionsisthatanyonewhosaysanythingdisparagingabouttheProphetiskilledwithoutbeingaskedtorepent.Ibn‘AttabsaidthattheBookandSunna require thatsomeonewhointends toevenslightlyharmordisparagetheProphet,eitherbyallusionorclearstatement,mustbekilled.Anything like this which is something that the ‘ulama’ consider to be a curse or disparagementnecessitatesthattheonewhosaysitbekilled.Neithertheearlyorlaterpeopledisagreeaboutthat,buttheydisagreeaboutthebasisforkillinghimaswehaveindicated.Wewillmakethisclearlater.This is alsomyposition regarding the judgmentof anyonewhobelittleshimor insultshimabouthavingbeenashepherd,oversight,forgetfulness,sorcery,anywoundhereceived,thedefeatofoneofhisarmies,injurybyanenemy,theintensityofhisillnessorhisbeingattractedtohiswives.Thejudgementofallthisisthattheonewhointendstodisparagehimbyitiskilled.Thepositionofthe‘ulama’isaswehavealreadystatedanditwillbeprovedbywhatfollows.---1.ThistookplaceduringtheRiddawar.MalikibnNuwayrawasoneofthosewhorefusedtopayzakat.2.ThegreatmosqueandearlycentreofIslamiclearninglocatedsouthofTunis.3.Thesourceofthishadithisnotknown.---

SECTION2

TheproofofthenecessityofkillinganyonewhocursestheProphetorfindsfaultwithhim

TheQur ’an says thatAllah curses theonewhoharms theProphet in thisworld andHe connectedharmofHimselftoharmoftheProphet.ThereisnodisputethatanyonewhocursesAllahiskilledandthathiscursedemandsthathebecategorisedasanunbeliever.Thejudgementoftheunbelieveristhatheiskilled.Allahsays,“ThosewhoharmAllahandHisMessenger,AllahhascursedtheminthisworldandintheNext, andhasprepared for themahumiliatingpunishment.” (33:57)He said something similaraboutthosewhokillthebelievers.Partofthecurseontheminthisworldisthattheyarekilled.Allahsays, “Cursed they will be. Wherever they are found, they are seized and all slain.” (33: 61) Hementions the punishment of those who fight, “That is humiliation in this world for them.” (5:45)“Killing” (qatl) can have the meaning of “curse”.1 Allah says, “May the conjecturers be killed!”(51:11)and“MayAllahfightthem!Howtheyareperverted!”(9:30)i.e.mayAllahcursethem.ThisisbecausethereisadifferencebetweentheirharmingAllahandHisMessengerandharmingthebelievers. Injuring the believers, short of murder, incurs beating and exemplary punishment. ThejudgementagainstthosewhoharmAllahandHisProphetismoresevere-thedeathpenalty.Allahsays,“No,byyourLord,theywillnotbelieveuntiltheyhaveyoujudgebetweentheminwhattheydisagreeabout.”(4:65)Heremovesthebadgeofbelieffromthosewhofindanimpedimentinthemselves against accepting the Prophet’s judgement and do not submit to him. Anyone whodisparageshimisopposinghisjudgement.Allahsays,“Oyouwhobelieve,donotraiseyourvoicesabovethevoiceoftheProphetandbenotloud in your speech to him as you are loud to one another lest your actions fail.” (49:3) Such anactiononlycomesaboutthroughdisbeliefandtheunbelieveriskilled.Allahsays,“Whentheycometoyou,theygreetyouwithagreetingwhichAllahnevergreetedyouwith.”ThenHesays,“Hellisenoughforthem,anevilhomecoming.”(58:9)Allah says, “Among them are thosewho harm the Prophet and say that he is all ear,” (9:61) and,“ThosewhoharmtheMessengerofAllahhaveapainfulpunishment.”(9:63)Allahsays,“Ifyouaskthem,theywillsay,‘Wewereonlyplungingandplaying.’Say,‘What,wereyouthenmockingAllah,HissignsandHisMessenger?Makenoexcuses.Youhavedisbelievedafteryourbelief.’“(9:67-68)Thecommentatorssay,“Youhavedisbelieved”referstowhattheyhavesaidabouttheMessengerofAllah.Wehavealreadymentionedtheconsensus.Asforthetraditions,al-Husaynibn‘AlirelatedfromhisfatherthattheMessengerofAllahsaidinrespectofthismatter,“WhoevercursesaProphet,killhim.WhoevercursesmyCompanions,beathim.”2InasoundhadiththeProphetcommandedthatKa‘bibnal-Ashrafbekilled.Heasked,“WhowilldealwithKa‘bibnal-Ashraf?HehasharmedAllahandHisMessenger.”HesentsomeonetoassassinatehimwithoutcallinghimtoIslam,indistinctiontootheridol-worshippers.ThecauseofthatlayinhiscausingharmtotheProphet.ThatindicatesthattheProphethadhimkilledforsomethingotherthan

idol-worship.Itwasforcausingharm.AbuRafi,’whousedtoharmtheMessengerofAllahandworkagainsthim,wasalsokilled.SimilarlyontheDayoftheConquest,heorderedthekillingofIbnKhatalandhistwoslave-girlswhousedtosinghiscursesontheProphet.Inanotherhadithaboutamanwhoused tocurse theProphet, theProphetsaid,“Whowillsavemefrommyenemy?”Khalidsaid,“Iwill,”sotheProphetsenthimoutandhekilledhim.SimilarlytheProphetcommandedthatagroupofunbelieverswhousedtoinjureandcursehim,likean-Nadribnal-Harithand‘UqbaibnAbiMu‘ayt,bekilled.Hepromisedthatagroupofthemwouldbekilledbeforeandaftertheconquest.TheywereallkilledexceptforthosewhohurriedtobecomeMuslimbeforetheywereoverpowered.Al-BazzarrelatedfromIbn‘Abbasthat‘UqbaibnAbiMu‘aytcriedout,“OcompanyofQuraysh,whyisit thatIaloneamongyouamtobekilledwithoutwar?”TheProphetsaid,“ForyourdisbeliefandyourforgingliesagainsttheMessengerofAllah.”‘Abdu’r-RazzaqmentionedthatamancursedtheProphet,causingtheProphettosay,“Whowillsavemefrommyenemy?”Az-Zubayrsaid,“Iwill.”Hesentaz-Zubayrandhekilledhim.ItisrelatedthatawomanusedtocursetheProphetandhesaid,“Whowillsavemefrommyenemy?”Khalidibnal-Walidwentoutandkilledher.ItisrelatedthatamanforgedliesagainsttheProphetandhesent‘Aliandaz-Zubayrtokillhim.IbnQani‘relatedthatamancametotheProphetandsaid,“MessengerofAllah,Iheardmyfathersaysomethinguglyaboutyou,soIkilledhim,”andthatdidnotdistresstheProphet.Al-MujahiribnAbiUmayya,theAmirofYemen,reportedtoAbuBakrthatawomanthereinthetimeoftheRidda3chantedcursesagainsttheProphet,sohecutoffherhandandpulledoutherfrontteeth.WhenAbuBakrheardthat,hesaidtohim,“Ifyouhadnotdonewhatyoualreadydid,Iwouldhavecommandedyou tokill her because thehadd regarding theProphet isnot like thehadd regardingothers.”Ibn‘Abbassaid thatawomanfromKhatma4satirised theProphetand theProphetsaid,“Whowilldealwithherforme?”Amanfromherpeoplesaid,“Iwill,MessengerofAllah.”Themangotupandwentandkilledher.HetoldtheProphetwhosaid,“Twogoatswillnotlockhornsoverher.”5Ibn‘AbbassaidthatablindmanhadanummwaladwhousedtocursetheProphet.Hescoldedherandrestrainedher,butshewouldnotberestrained.ThatnightshebegantoattackandreviletheProphet,sohekilledher.HetoldtheProphetaboutthatandhesaidhehadshedherbloodwithimpunity.6InthehadithofAbuBarzaas-Aslamiitsays,“OnedayIwassittingwithAbuBakras-SiddiqandhebecameangryatoneoftheMuslimmen.”QadiIsma‘ilandotherImamssaidthatthemanhadcursedAbuBakr.An-Nasa’irelateditas,“IcametoAbuBakrandamanhadbeenrudeandansweredhimback.Isaid,‘CaliphofAllah,letmestrikeoffhishead!’Hesaid,‘Sitdown.ThatisnotforanyoneexcepttheMessengerofAllah,mayAllahblesshimandgranthimpeace.’“QadiAbuMuhammadibnNasrsaid,“Noonedisagreedwithhim.”SotheImamstakethisasaproofthat anyonewho does anything thatmight anger, harmor curse theProphet in anyway should bekilled.Thereisalsotheletterof‘Umaribn‘Abdu’l-’AziztohisgovernorinKufa.Hehadaskedhisadviceabout killing a man who had cursed ‘Umar. ‘Umar wrote back to him, “It is not lawful to kill aMuslimforcursinganyoneexcepttheMessengerofAllah.Whoevercurseshim,hisbloodislawful.”

Harunar-RashidaskedMalikaboutamanwhohadreviledtheProphetandhementionedtohimthatthe fuqaha’ of Iraqhadgivena fatwa that hebe flogged.Malikbecameangry and said, “Amir al-Mu’minin!ThereisnocontinuationforacommunityafteritcursesitsProphet!WhoevercursestheCompanionsoftheProphetistobeflogged.”I do not know which of those Iraqi fuqaha’ gave Harun ar-Rashid that fatwa. We have alreadymentionedthattheschoolofthepeopleofIraq7isthathebekilled.Perhapstheywereamongthosewhowerenotknownforknowledgeorthosewhosefatwaswereunreliableoridiosyncratic,oritispossiblethatwhatthemansaidwasnottakentobeacurseandtherewasadisputeastowhetherornotitwasacurseorhehadretracteditandrepentedofit.NoneofthesethingswerementionedtoMalikatall.However,theconsensusisthatanyonewhocurseshimistobekilledaswehavealreadystated.That he is to be killed can be deduced by reflection and consideration. Anyone who curses ordisparagestheProphethasshownclearsymptomsofthesicknessofhisheartandproofofhisrealconvictionsandbelief.Thatiswhymostofthe‘ulama’ judgehimtobeanapostate.ThisiswhatistransmittedbythepeopleofSyriafromMalik,al-Awza‘i,ath-Thawri,AbuHanifaandthepeopleofKufa.Theotherpositionisthatitisnotaproofofdisbelief,andsothepersoninquestioniskilledbythehadd-punishment but he is not adjudged to be an unbeliever unless he persists in his words, notdenyingthemnorrefrainingfromthem.Tobejudgedanunbeliever,hisstatementmusteitherbeaclear statement of disbelief, like calling the Prophet a liar, or originate frommockingwords andcensure.Hisopenavowalofwhathesaidandlackofrepentanceforitisanindicationthathefindsitlawfulandthisconstitutesdisbelief,sothereisnodisagreementthatheisanunbeliever.Allahsaysaboutpeoplelikethis,“TheyswearbyAllahthattheydidnotspeak.Theysaidthewordsofdisbelief.TheydisbelievedaftertheirIslam.”(9:76)Thecommentatorssaidthatthisreferstothestatement,“IfwhatissaidbyMuhammadistrue,8weareworsethanmonkeys.”Itissaidthatitreferstowhatoneofthem9said,“OurlikenesswithrespecttothatofMuhammadisonlyasthewordsoftheonewhosays,‘Feedyourdoganditwilldevouryou.’WhenwereturntoMadina,themightywilldriveouttheweaker.“It issaidthatevenif theonewhosaysthisconceals it, thesamejudgementapplies tohimastothehereticandheiskilledbecausehehaschangedhisdeen.TheProphetsaid,“Strikeofftheheadsofallwhochangetheirdeen.”BecauseupholdingtheProphet’shonourisanobligationowedbyhisentirecommunityandanyonewhocurses a freemanof his community is given ahadd-punishment, thepunishment of someonewho curses the Prophet is that he is to be is killed because of the immensity of the worth of theProphetandhiselevationoverothers.---1.“QâtalahuAllah”(MayAllahkillhim)or“qutila”(Mayhebekilled)arecurses.2.At-Tabaraniandad-Daraqutni.3.SeeGlossary.4.AtribealliedtotheAws.Shewas‘Usma’bintMarwan.

5.Anexpressionmeaningtherewillbenodisagreementaboutthematter.6.AbuDawud,al-Hakimandal-Bayhaqi.7.i.e.theHanafis.8.AbouttheconquestofthefortressesofSyria.Thiswasspokenbyal-JallasibnSuwaydwholaterrepentedofwhathehadsaid.9.‘AbdullahibnUbayy,knownastheleaderofthehypocritesinMadina.----

SECTION3

ThereasonswhytheProphetpardonedsomeofthosewhoharmedhim

ItmightbeaskedwhytheProphetdidnotkilltheJewwhosaidtohim,“Deathbeuponyou”whenthisisacurse,1andwhyhedidnotkilltheotherman2whosaidinthisrespect,“Thisisadividingoutbywhich the faceofAllah isnot intended.”Whenheannoyed theProphetby saying that, theProphetsaid,“Musawasharmedbyworsethanthis,”3andwaspatient.Andwhyhedidnotkillthehypocriteswhousedtoharmhimoften.KnowthatatthebeginningofIslamtheProphetusedtocourtpeople’sfriendshipandhemadetheirhearts incline to him.Hemade them love belief and adorned it in their hearts andhe treated themgentlytoencouragethem.HesaidtohisCompanions,aresenttomakethingseasy.Youwerenotsentto scarepeople away.”He said, “Make things easyanddonotmake themhard.Soothe anddonotscareaway.”4He said, “Let it not be said that Muhammad killed his Companions.”5 The Prophet cajoled thehypocrites and unbelievers, was cheerful in their company and lenient to them and endured theirharm.Hewaspatientwhentheywerecoarse.Butitisnotpermittedforustobepatientwiththeminsuchcases.Allahsays,“Youwillcontinuetocomeuponsomeactoftreacheryontheirpart,exceptforafewofthem,sopardonthemandoverlook.”(5:15)Allahsays,“Repelwiththatwhichisbetterandtheonebetweenwhomandyouthereisenmitywillbeasifhewereaclosefriend.”(41:35)ThatwasbecausepeopleatthebeginningofIslamneededtobebroughtclose.Peopleareunanimousaboutthat.Once Islam was firmly established and Allah had given it victory over all other deens, any suchdetractorthattheMuslimshadpoweroverandwhoseaffairwaswellknownwasputtodeath.AcaseinpointisthatofIbnKhatalandotherswhomtheProphetsaidshouldbeshouldkilledontheDayoftheConquest and those among the Jews and otherswhom itwas possible to kill by assassination.There were others who were captured but rectified their behaviour before they came into theProphet’scompanyandjoinedthegroupofthosewhomanifestedbeliefinhim.AmongsuchpeoplewhohadharmedhimwereKa‘b ibnal-Ashraf,6AbuRafi‘,7an-Nadr ibnal-Harith8and‘Uqba ibnAbiMu‘ayt.ThesameappliedtoanothergroupwhocouldhavebeenkilledwithimpunitylikeKa‘bibnZuhayr9and Ibn az-Zaba‘ra10and others who harmed the Prophet but then surrendered and met him asMuslims.

TheinwardpartsofthehypocriteswereveiledandtheProphetjudgedaccordingtotheoutward.Mostofthesethingswereutteredbytheminsecretandamongpeopleoftheirownsort.ThentheysworebyAllahthattheyhadnotsaidthemandutteredwordsofbelief.Inspiteofthis,theProphetdesiredtomakethemreturntoIslam.TheProphetwaspatientwiththeirfaults and their coarseness as all the Resolute Prophets11were patient untilmany of these peoplereturnedbothinwardlyandoutwardlytoIslamandwereassincereinsecretastheyappearedopenly.ThenAllahhelpedmanyofthemandsomeofthemestablishedthedeenaswazirs,helpers,defendersandAnsarasthetraditionsattest.Because of this, some of our Imams have questioned whether their statements12 were confirmedenoughwiththeProphettoraiseacomplaint.Asinglepersonwhodidnothavetherankoftestimonymighthavetransmittedthem-suchasachild,aslaveorawoman.Takinglifeisonlypermittedwhentherearetwojustwitnesses.ThiscanbeappliedtotheaffairoftheJews’greeting.13Theytwisteditwiththeirtonguesanddidnotmakeitclear.DoyounotseehowattentionwasdrawntothismatterbyA’isha.IftheJewhadclearlyenunciatedit,she would not have been the only person to recognise it. That is why the Prophet informed hisCompanionsaboutwhattheJewsweredoingandthelackofsincerityintheirgreetingandthedeceititcontainedthroughthetwistingoftheirtonguesandhowtheywerereallyattackingthedeen.Hesaid,“WhenaJewgreetsoneofyou,hesays,‘Deathbeuponyou,’sosay‘anduponyou’.”Similarly,oneofourcompanionsinBaghdad14said,“TheProphetdidnotkillthehypocritesinspiteofwhatheknewaboutthem.Ithasnotbeenrelatedthataclearproofwasestablishedregardingtheirhypocrisy.That iswhy theProphet left themalone.Furthermore, thematterwas secret and inwardwhiletheiroutwardwasIslamandbeliefandtheywereamongthepeopleofthedhimmaand treatyandproximity.PeoplewerealsonewtoIslamandcouldnotdistinguishthebadfromthegood.Itisknown that someof theArabswho arementioned as being suspected of hypocrisy are among thegroupofbelieversand theCompanionsof theMessengerand thehelpersof thedeen according tooutward judgement of them. If the Prophet had killed them for their hypocrisy when it had notemerged from them because he knew what they concealed in themselves, those who were hostilewouldhavefoundsomethingtogoonabout,fugitiveswouldhavebeensuspiciousandtheimpetuouswouldhavespreadlies.MorethanonepersonwouldhavebeenalarmedandfearedthecompanyoftheProphetandcomingintoIslam.Theclaimantwouldhavemadefalseclaimsandthewrong-actingenemywouldhavethoughtthathewaskilledoutofenmityanddesireforrevenge.”MalikibnAnasalsosaidsomethingtothiseffect.ThatiswhytheProphetsaid,“LetitnotbesaidthatMuhammadkilledhisCompanions.”TheProphetsaid,“ThosearetheoneswhomAllahhasforbiddenmetokill.”Thisisnotthesameasapplyingtheoutward judgments to theCompanions - such as thehadd-punishments for fornication, killing andsimilarthingswhenthecrimeswereevidentandpeopleingeneralknewaboutthem.Muhammad ibn al-Mawwaz said, “If the hypocrites had openly shown their hypocrisy, then theProphetwouldhavekilledthem.”QadiAbu’l-Hasanibnal-QassarandQatadaspokeregardingthecommentaryofAllah’swords,“Ifthehypocritesdonotstopandthoseinwhoseheartsisillnessandthosethatmakehavocinthecity,Wewillurgeyouagainstthemandthentheywillonlybeyourneighboursalittle.Cursedtheywillbewherevertheyarefound,theywillbeseizedandallkilled.ThesunnaofAllah...”(33:60-62)andsaidthatitmeanswhentheyopenlydisplayhypocrisy.

MuhammadibnMaslamarelatedintheMabsutfromZaydibnAslamthatAllah’swords,“OProphet,striveagainst theunbelieversandthehypocritesandbeharshtothem,”(9:75)abrogateswhatcamebeforeit.Oneofourshaykhssaidthatperhapsthewordsofthebedouinwhosaid,“Thisisadividingoutbywhich the face ofAllah is not intended,” and “Be just!”were not understood by theProphet as anattackorsuspicion.Hesawthemasanerrorofopinionregardingthemattersof thisworldandasstrivingforthebestinterestsofpeople.Hedidnotthinkanythingofthemandsawthemasbelongingtothekindofharmwhichshouldbeforgivenandendured.Thatiswhyhedidnotpunishhim.SomethingsimilarissaidabouttheJewsforsaying,“Deathbeuponyou.”Therewasnoclearcurseinitnorsupplicationexceptfordeathwhichallmenmustmeet.Itwassaidthatwhattheymeantwas,“Mayyoudislikeyourreligion,”“death”meaningboredomanddisgust.Thisisasupplicationforthedeen tobecomeboringwhich isnotaclearcurse.Thereforeal-Bukharihasa sectioncalled,“TheChapteronwhenthedhimmaorotherpeoplecursetheProphetbyallusion.”Onescholarhassaidthattheallusionisnotacurse,butrathertocauseharm.Wehavealreadystatedthatcursingandharmarethesameinrespectofhim.QadiAbuMuhammadibnNasrdealswith thishadith15byquotingsomeofwhathasalreadybeenmentioned.It isnotmentionedinthishadithwhether thisJewwasoneof thepeopleof thedhimmaandthosesubjecttotreatyorfromthosewithwhomtheMuslimswereatwar.Thingsestablishedbyproofarenotabandonedinfavourofmereprobability.ThemostsuitableandevidentreasonsfortheProphetnotpunishinghimwastheintentiontoseekfriendshipandtryingtobringsuchpeoplearoundtothedeen-perhapstheywouldbelieve.Thatiswhyal-Bukhariputsthehadithof“TheSharing-outandtheKhawarij”underthetitle“Chapter:WhoevergaveupfightingtheKhawarijinordertocreatefriendshipandsothatpeoplemightnotharbouranaversiontohim.”TheProphetforeborewhattheJewshaddonewhenhewasbewitchedandpoisoned,whichismoreterriblethanbeingcursed,untilAllahhelpedhimandgavehimpermissiontokillthoseJewswhohadacted against him and to drive them out of their fortresses and to cast terror into their hearts.Heprescribedemigrationforthoseofthemhewished,removedthemfromtheirhousesanddemolishedtheir homes at their own hands and the hands of the believers. He openly cursed them and said,“Brothersofpigsandmonkeys.”HesaidthattheswordsoftheMuslimscouldbeusedagainstthem16and removed them from their neighbourhood and caused their land, homes and property to beinherited by others17 so that the word of Allah would be uppermost and the word of those whorejectedunderneath.Peoplemight say that it has come in the soundhadith18 from ‘A’isha that the Prophet never tookrevengeonhisownbehalfforanythingthathappenedtohimunlesstherespectofAllahwasviolated,thenhetookrevengeforthesakeofAllah.Knowthatthisdoesnotnecessarilymeanthathedidnottake revenge against those who cursed him or harmed him or called him a liar. These actionscontravenesomeoftheinviolablethingsofAllahandsotheProphettookrevengeforthem.Whathedidnottakerevengeforwasthosethingswhichwereconnectedtobadbehaviourinwordoractiontowardhimself orhispropertywhichwerenot intended toharmhim,butweremerelypart of thenaturalcoarseandignorantdispositionofthebedouinsortheinsolentnatureofmaningeneral,suchasthebedouinpullinghiscloakuntilitmadeamarkonhisneckorthemanraisinghisvoiceinhispresence or the bedouin arguing about the Prophet buying his horse towhichKhuzayma testified.Anotherexamplewaswhentwoofhiswivessupportedoneotheragainsthimandothersuchthings

whichitisbesttooverlook.One of our ‘ulama’ has said that it is haram to harm the Prophet by any action, even if it is anallowable(mubah) action. In respect ofmenother than theProphet, permitted actions are allowed,eveniftheyharmsomeone.Aproofisfoundinthegeneralstatement,”ThosewhoharmAllahandHisMessenger,AllahhascursedtheminthisworldandtheNext.”(33:58)InthehadithaboutFatima,theProphetsaid,“Sheispartofme.Whatharmsherharmsme.IdonotmakeharamwhatAllahhasmadehalal,butthedaughteroftheMessengerofAllahandthedaughteroftheenemyofAllah19canneverbetogetherwiththesameman.”20AnotherexampleofhisforbearancemighthavebeensomethingsaidbyanunbelievertoharmhimatatimewhentheProphetstillhopedthathewouldlaterbecomeMuslim,suchaswhenheforgavetheJewwhohadbewitchedhim,thebedouinwhowantedtokillhimandtheJewesswhopoisonedhim-althoughitisalsosaidthathekilledher.HeforgavethissortofharmtohimselffromthePeopleoftheBookandthehypocrites,desiringtobringabouttheirfriendshipandthatofothersaswehavealreadyconfirmed.SuccessisbyAllah.---1.Al-Bukhariandelsewhere.2.Dhu’l-Khusawsira.3.Al-Bukhari.4.IbnHanbal,al-BukhariandMuslim,andan-Nasa’ifromAnas.5.To‘UmarinthestoryofUbayyibnSalul.6.AJewishenemywhowasassassinated.7.AJewfromKhaybar.8.CapturedatBadrandputtodeath.9.ApoetwholaterwroteafamouspoemfortheProphet.10.AnotherpoetwhobecameMuslimwhenMakkawasconquered.11. TheResolute Prophets are said to be five:Nuh, Ibrahim,Musa, ‘Isa andMuhammad, or thosementioned in Suras 7 and 26 who are Nuh, Hud, Salih, Sulayman, Lut and Nuh, or the eighteenProphetsmentionedinSura6,oralltheMessengersexceptforAyyub.12.WhentheJewssaid,“Deathbeuponyou.”13.i.e.onlyonepersonreportedwhattheJewshadsaid.14.PerhapsQadi‘Abdu’l-Wahhabal-Baghdadial-Maliki15.AboutwhattheJewsaid16.TheBanuQurayza.17.TheBanu’n-Nadir.18.Inal-Bukhariandelsewhere.19.ReferringtoJuwayriyya,thedaughterofAbuJahl,whohadbeenofferedinmarriageto‘Ali.20.Al-Bukhari.

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SECTION4

ThejudgmentregardingsomeonewhomalignstheProphetwithoutdeliberationorreallybelievingwhathehassaid

Wehave alreadydiscussedkilling the personwho,with intent, curses theProphet, belittles himorslightshiminanyway.Thejudgementinthiscaseisclear.The second case concerns when it is necessary to clarify what someone has said. This applies tosomeonewhospeaksabout theProphetwithout intendingtocurseorbelittlehimandnotbelievinghiswords tobe true,butwhononethelessspeaksabout theProphetusingwordsofdisbeliefwhichcursehim,revilehimorcallhimaliarorascribetohimsomethingthatisnotpermittedordenyoneofhisnecessaryattributes,allofwhichconstitutesdisparagementinrespectofhim.Forinstance,hemightascribeamajorwrongactiontotheProphet,orsaythathehadfailedtoconveythemessageorhadfallenshortinajudgementbetweenpeopleorhemightlowerhisrank,thehonourofhislineage,theextentofhisknowledgeorhisasceticism,ordenyafamousmatterreportedfromhimwhichhascome by many paths of transmission with the intention of refuting the report, or say somethinginsolent and ugly or of a cursing nature in respect of him. However, the state of this individualindicatesthathedoesnotmeantocensuretheProphetnortocursehimbutthatignorance,discontent,drunkenness,carelessness,arroganceorhastyspeechhasledhimtosaywhathehassaid.Thejudgementinthiscaseisthesamejudgementasthatappliedtothefirstindividual.Suchapersoniskilledwithouthesitationsincenooneisexcusedfordisbeliefbyignoranceorbyclaimingaslipofthe tongueorbyanyof the thingswhichwehavementioned ifhis intellect isbasicallysound.Theonlyexception iswhen someone is forced todo itwhilehisheart is at rest inbelief.Thiswas thefatwa given by the people of Andalusia against Ibn Hatim when he denied the asceticism of theMessengerofAllahandhisfamily.MuhammadibnSahnunsaidthatsomeoneinthehandsoftheenemywhocursestheProphetiskilledunless it isknown thathewas forced tobecomeChristianorwascompelled tosay thatagainsthiswill.AbuMuhammadibnAbiZaydsaidthatonecannotclaimtheexcuseofaslipofthetongueinthecasesofthiskind.Abu’l-Hasanal-QabisigaveafatwathatsomeonewhorevilestheProphetwhileheisdrunkshouldbekilled because it is assumed that the drunkard believes that and does it when he is not drunk.Furthermore, the hadd-punishments for slander, murder and all the hudud are not removed bydrunkenness because the person brought the state of drunkenness on himself. This is becausesomeonewho drinks wine knowing that it will confuse his intellect and cause him to do dislikedthingsisthesameassomeonewhointendsdoingthethingsthatthiswillinevitablybringabout.Itisonthisbasisthatwemakedivorce,emancipation,retaliationandthehadd-punishmentsbindingonthedrunkard.ThisjudgementisnotrefutedbythehadithinwhichHamzasaidtotheProphet,“Areyouotherthantheslaveofmyfather?”1TheProphetknewthatHamzawasdrunkandturnedawaybecauseatthattimewinehadnotyetbeen

forbidden.Thustherewasnowrongactionintheoffencesensuingfromit.Thejudgementwasthatwhat ensued from it was pardoned as is the case with what ensues from sleep or drinking atrustworthyremedy.----1.Muslimandal-Bukharifrom‘Ali.----

SECTION5

Istheonewhosayssuchthingsanunbelieveroranapostate?

Thethirdcaseconcernswhether,whensomeoneintentionallycallstheProphetaliarinwhathesaidorbroughtordeniesandrejectshisprophethoodorhismessageanditsexistenceordisbelievesinit,hehas,bysayingthis,movedtoadifferentdeen.Theconsensusisthatthispersonisanunbelieverandmustbekilled.Thenonelookstoseewhetherwhathesaidconstitutesaclearstatement,inwhichcasethejudgementisthesameasthatforapostasy.Thereisstrongdisagreementaboutwhetherheisaskedtorepentornot.Accordingtoanotherposition,hisrepentancewouldnotinanycasepreventhisexecutionbecauseofwhatisduetotheProphet,ifheinfactdisparagedhiminhislies.Ifheconcealswhathesaid,heisjudgedasaheretic(zindiq).Repentancedoesnotpreventhisbeingexecutedaccording to theMalikisaswewillclarify.AbuHanifaandhiscompanionssaid that it islawfultokillanyonewhodeclareshimselffreeofMuhammadorcallshimaliar.Heisanapostateunlessheretractsthat.Ibnal-QasimsaidthatifaMuslimsaysthatMuhammadisnotaProphetorwasnotsentorthattheQur ’anwas not revealed to him, he is killed for being a liar.AnyMuslimwho disbelieves in theMessengerofAllahhasthestatusofanapostate.ItisthesamewithsomeonewhoopenlydeclaresthathedeniestheProphet.Heislikeanapostateandiscalledupontorepent.Ibnal-QasimsaidsomethingsimilaraboutanyonewhocallshimselfaProphetandsaysthathehasreceivedrevelation.Sahnunand Ibnal-Qasimsaid that that is thesamewhetherhemakes thatclaimsecretlyoropenly.AsbaghsaidthatheisthesameasanapostatebecausehehasrejectedtheBookofAllahbyforgingliesagainstAllah.AshabsaidthatanyJewwhocallshimselfaProphet,claimsthathehasbeensenttopeopleorsaysthatthereisaProphetafterourProphetisaskedtorepentifheopenlydeclaresthat.Ifherepents,heisleft.Ifnot,heiskilled.ThisisbecauseherejectstheProphetwhosaid,“ThereisnoProphetafterme.” Therefore he forges lies against Allah in making his claim to the messengership andprophethood.MuhammadibnSahnunsaid,“AnyonewhodoubtsasingleletterwhichMuhammad,mayAllahblesshimandgranthimpeace,brought,isadenyingunbeliever.”HesaidthatthejudgementagainstanyonewhorejectstheProphetisthatheiskilled.Ahmad ibn Sulayman, Sahnun’s companion, said that whoever says that the Prophet was black is

killed.TheProphetwasnotblack.Abu‘Uthmanal-Haddadsaidsomethingsimilarandsaid that if someonesaid that theProphetdiedbefore his beard began to grow or that hewas in Tahart (Morocco) and not Tihama, he is killedbecausethisconstitutesdenial.Habibibnar-Rabi‘saidthatitisdisbelieftoalterhisdescriptionanditsdetails.Theonewhodoesthatopenly is an unbeliever. He is asked to repent. The onewho conceals it is a heretic and is killedwithoutbeingaskedtorepent.

SECTION6

Thejudgementregardingwordsthatcouldbeconstruedtobeacurse

ThefourthcaseiswhensomeonemakesageneralstatementwhichisdoubtfulandmightrefertotheProphetortosomeoneelse,orthereisuncertaintyregardingwhatwasmeantbyitandwhetheritisfree of what is disliked or evil. In this instance there is some hesitation and the opinion of themujtahidsvaries.Thosewhofollowthemujtahidshesitatetomakeadefinitestatementsinceanyonewhoisexecutedmustbeexecutedbyaclearproofandthoseallowedtoliveareallowedtolivebyaclearproof.SomeofthesepeopleprefertoupholdtheinviolabilityoftheProphetandprotecthishonour,andsotheyventuretoexecutethosewhofallintothiscategory.Somepeopleexalttheinviolabilityoftakinglifeandavertthehaddfromthispersonbecauseofdoubtastothemeaningofhisstatement.OurImamsdisagreeaboutamanwhobecomesangrywithanothermantowhomheowesmoneysothat he says to him, “BlessMuhammad,mayAllah bless him and grant himpeace!”Then the oneseekingrepaymentsaystohim,“MayAllahnotblesstheonewhoblesseshim!”Sahnunwasasked,“IsnotthismanthesameassomeonewhorevilestheProphet?Orwhorevilestheangelswhoblesshim?”Hesaidthatitwasnottakenlikethatsinceitarosefromhisangerandhedidnotspecifywhomhewasvilifying.AbuIshaqal-BarqiandAsbaghibnal-Farajsaidthatsuchamanisnotkilledbecausehehasreviledotherpeople.This issimilar towhatSahnunsaidbecausehedidnotmakeangermitigationfor thevilificationoftheProphet.Thepositionhetookwasbecausehedidnotconsiderthewordsdefiniteand therewas no context there to indicate direct vilification of the Prophet nor vilification of theangels.Thecontextindicatedthatwhatwasmeantwerepeopleingeneral.Themanhadsaidtohim,“BlesstheProphet.”HiswordsandhiscursewereappliedtothemanwhowasblessingtheProphetatthatmomentandhiscursewastheresultof theothermantellinghimtobless theProphetwhenhewasangry.ThisiswhatSahnunmeantandit,however,isbasedonunderstandingthereasoningoftheonewhosaidit.Al-HarithibnMiskintheQadiandothersbelievedthatthemanshouldbekilledforsomethinglikethis.Abu’l-Hasanal-Qabisireservedjudgementaboutkillingamanwhosaid,“Everyownerofahotelisacuckold,evenifhewereasentProphet.”Heorderedthat themanbeboundinchainsandconfineduntilhecouldcomeupwithaclearproofderivedfromthecontentofhiswordsandhisintentionandwhetherhereallyintendedbythathotel-keepersofhisowntime.Itiswellknownthattherecouldnotbe any sent Prophet among them, so the matter would become less severe if that were what he

intended.TheQadi,however,saidthattheliteralsenseofwhathehadsaidappliestoeveryonewithahotel,modernorancient,andthattheremayhavebeenProphetsandMessengersamongtheancientswhoearnedmoneybykeepingahotel.HesaidthatitisnotvalidtospillaMuslim’sbloodexceptwhenthematterisclear.Anythingwhichistheresultofinterpretationmustbecloselyexamined.Thisiswhathemeant.AbuMuhammadibnAbiZaydspokeaboutthosewhosaid,“MayAllahcursetheArabs,”“MayAllahcursetheBanuIsra‘il,”and,“MayAllahcursetheBanuAdam,”andsaidthattheydidnotmeantheProphets, but the unjust among them.He canbedisciplined for that at the discretionof theSultan.Similarlyhegaveafatwaaboutsomeonewhosaid,“MayAllahcursetheonewhomadeintoxicantsharam,”sayingthatthemandidnotknowwhohadmadethemharam.IbnAbiZaydalsospokeaboutsomeonewhohadcursedthehadith,“Nosellingbyacitydwellertoabedouin,”andcursedwhathadbroughtitandexcusedhimforhisignoranceandlackofknowledgeof thesunan, but said that such amanwas to be stronglydisciplined.ThatwasbecausehedidnotintendtocurseAllahortheProphet.HewascursingthepeoplewhohadforbiddenitonthebasisofthefatwasofSahnunandhiscompanions.Thesameappliestoinsolentpeoplewhosaytoeachotherininsults thingslike“sonofathousandpigs”or“sonofathousanddogs.”ThereisnodoubtthatamongthatnumberofhisancestorsthereareboundtobeanumberofProphets.ItmayevenreachAdam,soonemustrestrainhimandmakeitclear that the speakerwas ignorant and discipline him. If it is known that he intended to curse theProphetsamonghisforebears,thenheisexecuted.AstatementregardingthingsofthisnatureistreatedinamuchstricterfashioninthecaseofsomeonesayingtoaHashimite,1“MayAllahcursetheBanuHashim,”andthensaying,“Ionlymeanttheunjustamong them.” Or if he says something ugly about his ancestors to one of the descendants of theProphetknowingthatheisoneofthedescendantsoftheProphet.Thereisnothingineitherofthetwostatements to suggest that he singledout certain ancestors and removed theProphet from those hecursed.IsawthatAbuMusa‘IsaibnManassaidaboutsomeonewhosaidtoanotherman,“MayAllahcurseyouupuntilAdam!”thatheisexecutedifhestickstoit.Ourshaykhsdisagreedaboutsomeonewhotestifiedtosomethingagainstsomeoneelseandthensaidtohim,“Doyoudoubtme?”and theother replied,“TheProphetsweredoubted,sowhynotyou?”OurShaykh,AbuIshaqibnJa‘far,saysthatheisexecutedbecauseoftheuglinessoftheexpression.QadiAbuMuhammadibnMansurhesitatedtocondemnhimtodeathduetothelackofdefiniteness.He took itasa reportabout thoseamong theunbelieverswhodoubted.TheQadiofCordoba,Abu‘Abdullahibnal-Hajj,gaveasimilarfatwa.QadiAbuMuhammadhadthemanboundandputhiminprisonforalongtime.Helatertookanoathfromhimrejectingwhathadbeentestifiedagainsthimsincetherewasweaknessinsomeofthetestimonyagainsthim.Thenhereleasedhim.IsawourShaykh,QadiAbu‘Abdullahibn‘Isa,whenhewasajudgeandamanwasbroughttohimwhohadspokeninsolentlytoamannamedMuhammad,goingovertoadog,kickingitandsaying,“Getup,Muhammad!”Themandislikedthatandsomepeopletestifiedagainstthemanwhohadsaidit.Hecommandedthathebejailedandinvestigatedhimtoseewhetherhekeptthecompanyofanyonewhosedeenwassuspect.Whenhedidnot findanything toconfirmdoubt inhisbelief,hehadhimfloggedandthenreleasedhim.

---1.AmemberoftheclanoftheProphet.-----SECTION7ThejudgementonsomeonewhodescribeshimselfwithoneoftheattributesoftheProphetsThefifthcaseiswhenthespeakerdoesnotintendtodisparagetheProphetnormentionafaultnorcursehim.However,heappropriatessomeoftheProphet’sattributesorcitesoneofhisstateswhichwere allowed for him alone in thisworld, likening himself or someone else to him.Or hemightmentionanunfortunateoccurrencewhichhappenedtotheProphetoramishapconnectedtohim,notsayingitbywayofconsolationandverificationbutratherwiththeintentionofpromotinghimselforsomeoneelseortolikenhimtotheProphetoroutoflackofrespectfortheProphetormeaningwhathesaysasajoke.Anexampleofthisissomeonewhosays,“Ifsomethingissaidaboutme,itwasalsosaidabouttheProphet,”or,“IfIamcalledaliar,theProphetswerecalledliars,”or,“IamsafefromthetonguesofpeoplewhiletheProphetofAllahandHisMessengerswerenotsafefromthem,”or,“Iampatientasthose of resolutionwere patient,” or, “like the patience ofAyyub,” or, “TheProphet ofAllahwaspatientandenduredhisenemyandwasforbearinginmuchthesamewayasIam.”Itislikethewordsofal-Mutanabbi:IaminacommunitytowhichAllahhasbroughtastranger,likeSalihinThamud.And similar things are found in the poems of arrogant men who indulge themselves and speakcarelesslylikeal-Ma‘arri:YouwereMusatowhomthedaughterofShu‘aybcame,althoughyouarenopauper.There issomething terribleat theendof thepoemwhichcontainscontemptandbelittlementof theProphetandpreferenceforthestateofsomeoneelse.IfithadnotbeenthatrevelationwascutoffafterMuhammad,wewouldhavesaidthatMuhammadisastand-inforhisfather.HeislikehiminexcellenceeventhoughJibrildidnotbringhimamessage.The first half of the second verse contains something terrible since it makes someone similar inexcellencetotheProphet,mayAllahblesshimandgranthimpeace.Therearetwopossiblewaysthatthiskindofinsidiousnesssshowsitself.Oneisthatthis“excellence”lowers the Prophet and the other is in order to remove excellence from him. The latter is moreterrible.Wefindasimilarthinginanotherpoem:Whenhisbannersareraised,theyaresetinmotionbetweenthewingsofJibril.

Anotherofthepeopleofthistime1said:Hefledfrometernityandsoughtprotectionwithus.AllahmadeRidwan’sheartpatient.Anotherexample iswhatHassanal-Masisi,anAndalusianpoet, saidaboutMuhammad ibn ‘Abbad,knownasal-Mu‘tamid,andhiswazir,AbuBakribnZaydun:ItisasifAbuBakrwereAbuBakrar-RidaandHassanwasHassanandyouareMuhammad.Therearemanymoreexampleslikethis.Wehavealotofevidenceofthingsofthisnaturebutweareextremelyloathetorelatethemandthuspublicise them. People are loose in speech, indulging themselves by entering through this narrowdoorandattachingnoimportancetothegravityitentails.Theydonotrealisewhataterriblewrongactionliesinit.Theyspeakaboutwhattheydonotknow,“andyoureckonittobealightthing,whileitisamightythingwithAllah.”(24:16)This is especially the case with the poets. The worst of them regarding clear statements and freespeechwereIbnHani’al-AndalusiandIbnSulaymanal-Ma‘arri.Manyoftheirwordsreachthelimitofscorn,disparagementandevencleardisbelief.Wehavegiventheanswertothis.Nowweintendtodiscussthissubjectthroughtheexampleswehavegiven. All of this, even if does not contain a curse or relate to disparagement of the angels andProphets(andIdonotmeanthetwowretchedversesofal-Ma‘arrinortheintentionofthespeakertobelittle and show contempt), nevertheless contains no respect for prophethood nor esteem for themessage nor regard for the chosen ones nor consideration for the honour that is due them. Suchpeoplemakeanotherpersonsimilar to theProphet regarding thehonour inwhich theyareheldorregardingablemishwhichtheymeantomakelightof,ormakearesemblanceinconnectionwiththedelightofhiscompany,orextolaquality tobeautifysomeone’swordsbymeansof theonewhoseimportanceAllahhasexaltedandwhoseworthHehashonouredandwhoserespectandobedienceHehasmadebinding.AllahforbadethattheProphetbespokentoloudlyorthatavoiceberaisedinhispresence. This right is defended by execution, discipline, imprisonment or strong reprimanddependingontheenormityofwhatthepersonhassaid,theuglinessofwhathehasuttered,whetherthissortofthingisahabitwithhimorarareoccurrence,thecontextofhiswords,andhisregretforwhathehasdone.The early people objected to this sort of thing.Harun ar-Rashid rebuked the poetAbuNuwas forsaying,IfthemagicofPharaohremainsinyou,thestaffofMusaisinawealthyhand.Ar-Rashid said to him, “Son of a stinking uncircumcised woman! You are mocking the staff ofMusa!”Hecommandedthatheberemovedfromhisarmythatverynight.Al-QutaybimentionedthatthepartofthispoemforwhichAbuNuwaswascensuredandchargedwithdisbeliefwerehiswordsaboutMuhammadal-Amin2whenhelikenedhimtotheProphetbysaying:ThetwoAhmadscompeteinsimilarity.Theyarealikeincharacterandformedlikeapieceofasingleshoelace.

Theyalsoobjectedtohiswords:HowcanhopenotbewithyouwhentheMessengerofAllahisamongyourparty?BecauseoftherightoftheMessengerandtheobligationtoesteemhim,hispositionistooloftyforanyonetoberelatedtoit.The judgement regarding things like this are aswe have already detailed in the fatwas about thissubject.The fatwas of the Imamof our school,Malik ibnAnas, and his companions have alreadybeenpresented.ThereareincidentsfromthetransmissionofIbnAbiMaryamaboutamanwhorebukedanothermanforpoverty.Heretorted,“DoyourebukemeforpovertywhentheProphet,mayAllahblesshimandgranthimpeace,herdedsheep?”Maliksaid,“HehasalludedtotheProphet,mayAllahblesshimandgranthimpeace,outsideitsproperplaceandIthinkthatheshouldbedisciplined.”Headded,“Whenpeopleofwrongactionarecensured,theyshouldnotsaythattheProphetsbeforethemerred.”‘Umaribn‘Abdu’l-‘Azizsaidtoaman,“SearchoutascribeforuswhosefatherwasanArab.”Oneof his scribes said, “But the Prophet’s father was an unbeliever.” He said, “You dare make thiscomparison!”Hedismissedhim,saying,“Youwillneverwriteformeagain.”SahnundislikedpeoplesayingtheprayerontheProphetonaccountofastonishment,unlessitwasoutof regard and proper consideration because of the respect and esteem for him which Allah hascommanded.Al-Qabisi was asked about a man who said to an ugly man, “Like the face of Nakir!” and to afrowningman,“LikethefaceofangryMalik!”Heasked,“Whatdidhemeanbythat?Nakirisoneofthequestionersofthegrave,andtheyareangels.Whatdidhemean?Isitterrorwhichfilledhimwhenhe saw him because of his face or was he simply averse to look at him because of his uglyappearance?Ifthisisthecase,itisterriblebecauseitisawayofbelittlementandhumiliation,sothereisamoreseverepunishment.”Thereisnoclearstatementherewhichmightbeconstruedascursinganangel.Thecursefallsontheone addressed. There is exemplary punishment by flogging and imprisonment for the insolenceinvolved.Hesaid,“AsformentioningMalik,theGuardianoftheFire,theonewhomentionedhiminconnectionwithhisdislikeoftheothermanfrowningwasbeingcoarseunlessthemanwhofrownedpossessedpowerandhencethefirstmanwasalarmedbyhisfrown.InthatcasethespeakercomparedhimtoMaliktocensuretheonewhofrownedforwhathedidandforholdingto,inspiteofinjustice,theattributeofMalik,theangelwhoobeyshisLordinhisaction.Itisasifheweresaying,‘ByAllah!HehastheangerofMalik!’Forthisreasonhispunishmentislighter.”Howeverheshouldnotalludeto this sortof thing. Ifhewaspraising the frowner forhis frownandused thequalityofMalik toexpress his praise, that is evenworse, and he should be severely punished. There is, however, nocensureinthisstatementagainsttheangel.Ifhehadintendedtoblametheangel,thenheshouldhavebeenputtodeath.Abu’l-Hasanal-QabisialsosaidthatayoungmanknownasKhayrsaidsomethingtoamanandthemansaidtohim,“Shutup,youare illiterate.”Theyouthretorted,“Wasnot theProphet,mayAllahblesshimandgranthimpeace, illiterate?”Hewasdenouncedfor thatandthepeoplecalledhimanunbeliever.Theyoungmanbecamefearfulaboutwhathehadsaidandshowedregret.Abu’l-Hasansaid,“Itisanerrortosaythatheisanunbeliever.Buthemadeamistakeinquotingthisqualityofthe

Prophetasanargument. Ifheasks for forgiveness, repents,admits itand takes refuge inAllah,hewillbeleftalonebecausewhathesaiddidnotreachthelimitofkilling,andasfordiscipline,theonewhovoluntarilyrepentsmustbesparedit.”There was a case where one of the qadis of Andalusia asked for a fatwa from our Shaykh, AbuMuhammadibnMansur,3aboutamanwhowasdemeanedforsomethingbyanothermanandhesaidtohim, “Youmean to say that I am imperfect.Well, I amamortal and allmortals are touchedbyimperfection,eventheProphet,mayAllahblesshimandgranthimpeace.”Hegaveafatwathatthemanshouldbejailedforalongtimeandpainfullypunishedsincehedidnotintendtocurse.OneoftheAndalusianfuqaha’gaveafatwathatthemanshouldbekilled.---1.i.e.thetimeoftheauthor,Qadi‘Iyad2.Al-Harunar-Rashid’sson.3.Thechiefqadithereatthattime.----

SECTION8

Thejudgementregardingsomeonewhoquotessuchwordsfromsomeoneelse

Thesixthcaseiswhenthespeakerquotessomethingofthisnaturefromsomeoneelse.Inthiscase,one looks at the form his story takes and the context of hiswords. The judgement about it variesaccordingly.Itcanbeseenasbelongingtooneoffourcategories:obligatory,recommended,dislikedorforbidden.If he reports it bywayof testimonyand togive information about the speaker, to rebukehimandmakeknownwhathehassaid,outofaversiontoitandinordertomakeotherpeopledislikeitandtomakethetestimonyoftheonewhosaiditunreliable,itmustbetakenheedofandtheonewhodoesthisispraised.This is the case if he quotes it in a book or in an assembly in order to refute the perpetrator andcriticize him and in order to carry out his legal obligation regarding thematter. Sometimes it isobligatory for him and sometimes only recommended depending on the state of the one who isrelayingwhatwassaidandthestateoftheonefromwhomitisrelayed.If thepersonwhomade theoriginal statement is among those fromwhomknowledge is taken, orwhotransmithadithsorgivejudgementortestimonyorfatwasonpeople’srights,itisobligatoryfortheonewhoheard thederogatorystatement to repeatwhatheheard fromhimand tomakepeopleaversetohimandtotestifyagainsthimaccordingtowhathehassaid.AnyMuslimImamwhocomestohearwhatwassaidmustmaketheman’sdisbeliefandthecorruptionofhiswordsclearinordertocutoffhisharmfromtheMuslimsandestablishthedueoftheMasteroftheMessengers.Thisisthecaseparticularlyifthemaninquestionisoneofthosewhoadmonishthemassesorteachchildren.Ifthisissomethinghisheartcontains,heisnotsafefromcastingitintotheirhearts.Insuchcases, theobligation todealwithhim isconfirmedby the rightof theProphetand the rightof theShari‘a.Ifthespeakerisnotsomeoneofthisstanding,thenitisstillaspecificobligationtoestablish

thedueof theProphetand toprotecthishonourandhelphimagainstharm,whetherhe isaliveordead. This is a duty for every believer. If someonemakes the truth clear, and the case against thedetractorisdefiniteandevident,thennooneelseisobligedtotestifybutitisstillrecommendedformanypeopletogivetestimonyagainstsuchapersonandtohelpinwarningagainsthim.TheSalafagreedthatthestateofanyonewhosereliabilityingivinghadithissuspectistobemadeclear,soitmustbeevenmorebindingwithsomeoneofthisnature.AbuMuhammadibnAbiZaydwasaskedwhetherawitnesswhohasheardsomethingofthisnaturesaid in respectofAllah shouldgive testimony.He said that if it is expected that judgementwillbeeffected through his testimony, then the witness should testify. That is what should happen if it isknown that the judge does not think that execution would ensue as a result of his testimony. Thespeaker shouldbeasked to repent and shouldbedisciplined.Thewitness thengives testimonyandmustdoso.Asforbeingallowedtorelatethesewordsforanyintentionotherthaninthesetwoinstances,Idonotthinkthatitshouldbeincludedinthissubjectatall.OnedoesnotamuseoneselfattheexpenseofthehonouroftheMessengerofAllah,mayAllahblesshimandgranthimpeace,orsoilone’smouthbysayingbadthingsabouthimtoanyone,eithermentioningorquotingsomeoneelse’swordswithoutanintentionforsomethingallowedintheShari‘a.As for thepreviousaims, theyvarybetween theobligatoryand the recommended.Allah relays thestatementsofthosewhoforgedliesagainstHimandagainstHisMessengersinHisBookinordertorejecttheirwordsandwarnabouttheirdisbelief,tothreatenthem,andrefutethembywhatHehasre-vealedinHisperfectBook.SimilarlyexamplesofthisarefoundinthesoundhadithoftheProphet.TheSalafand later Imamsofguidanceagreed that itwaspermissible tousestoriesaboutdisbeliefand heretics in their books and assemblies tomake themclear to people and to refute that sort ofthing. Although it has been reported that Ahmad ibn Hanbal objected to al-Harith ibn Asad al-Muhasibidoingthis,1AhmadibnHanbalhimselfdidsomethingsimilarwhenherefutedtheJahmiyya2andthosewhosaidthattheQur ’anwascreated.3Itispermittedtorelatethissortofthing.Itis,however,forbiddentorelatethingsthatcursetheProphetorshowcontemptforhisposition,intales,nighttalk,titbits,storiesofthepeopleandtheirgoodandbadwords,thejestsofthebrazenandtheanecdotesoffoolishpeople.Allthiskindofthingisforbidden.Someofthemaremorestronglyforbiddenthanothers.Someofthemincurpunishment.Ifsomeonesayssomethingunintentionallywithoutrealisingtheweightofhiswordsorsomethinghewouldnotnormallysayorwordswhicharenotoffensiveinthemselvesandhedoesnotapproveofthemorfindthemcorrect,heisrestrainedfromitandforbiddentorepeatwhathehassaid.Ifheisputrightbysomedisciplinaryaction,thatiscommendable.Ifwhathesaysisoffensiveinitself,thentheactiontakenshouldbemoresevere.ItisrelatedthatamanaskedMalikaboutsomeonewhohadsaidthattheQur ’anwascreated.Maliksaid about the questioner, “He is an unbeliever, so kill him.”Theman said, “But I related it fromsomeone else.”Malik said, “We heard it from you.”Malik did this as ameans of restriction andaccusationoferror.Theproofisthathedidnotactuallycarryouttheexecution.If a relater in this kind of instance is suspected of being the real author of what he says whileascribingittosomeoneelseoritishishabittodothis,oritappearsthatheadmiresthestatementhe

isconveying,orheisenthusiasticaboutsuchthingsandmakeslightofthem,orhememorizesthingslike this and seeks them out, or he relates poems satirizing the Prophet and cursing him, then thejudgmentofthispersonisthesameasthatofsomeonewhoactuallycurseshimself.Heispunishedfor what he said and the fact that he ascribes it to someone else does not help him. He is killedimmediatelyanddispatchedtohisappointedplaceinHell.Abu‘Ubaydal-QasimibnSalamsaidaboutsomeonewhohadmemorizedhalfofalineinwhichtheProphetwassatirized,“Itconstitutesdisbelief.”OneofthosewhowroteonthesubjectofconsensusmentionedthattheconsensusoftheMuslimswasto forbid the transmissionof anything inwhich theProphetwas satirizedor towrite or read suchthings.Theyshouldbeleftwheretheyarefoundwithoutbeingtouched.MayAllahhavemercyonourgod-fearingSalafwhoguardedtheirdeen!Theyexcludedthissortofthingfromthehadithsabouttheraids and from the sira and left out its transmission except for a few things which were not toooffensivewhichtheymentionedinordertoshowtherevengeofAllahonthosewhosaidthemandhowthosewhoforgedliesagainsttheProphetwerepunishedfortheirwrongaction.Abu‘Ubaydal-QasimibnSalamwascarefulregardingthesatiricalpoemsoftheArabshequotedinhisbooks.Healludedtothenameofanypersonsatirizedbyametricequivalentofhisnametokeephisdeen innocent and to preserve himself from being a partner, in what was said, in criticisinganyonebyhisquotationoritspublication.HowmuchmoreshouldthisbethecasewithsomeonewhoattacksthehonouroftheMasterofMen,mayAllahblesshimandgranthimpeace?----1.InwhathesaidabouttheMu‘tazilitesinhisKitabar-Ri‘aya.2.AsectoriginatinginKhorasanwhofollowedJahmibnSafwan.HesaidthattheGardenandtheFirewerenoteternalandthatbeliefwasgnosis,notaffirmation.Healsobelievedintotalpredestinationandthatmanwastotallycompelledinallhedidwithnochoicewhatsoever.3.Orthatmancreateshisactions,whichisthepositionoftheMu‘tazilitesandtheQadariyya.----

SECTION9

ThestatesoftheProphetwhichcanbementionedforthesakeofinstruction

The seventh case iswhen someonementionswhat is permitted for theProphet, ordisagrees aboutwhat ispermittedforhim,regardingthoseordinaryhumanmatters thathappenedtohim.HemightassociatethemwiththeProphetormentiontheseverityofthingsbywhichhewastestedandwhichheendured in theway ofAllah - the harshness of his enemies, their injuring him, knowledge of hisbeginning,hislifeandthesufferinghemetinhistime,andwhathedidforhislivelihood.AllthesethingshavecomebywayoftransmissionandthroughstudyandthroughknowingwhatissoundinrespectoftheinviolabilityoftheProphetsandwhatispermittedforthem.This is different from the six previous cases since there is no fault, imperfection, contempt, orbelittlement involved in it for the speaker either by way of expression or intention. However,discussion about these thingsmust only take place among the people of knowledge or intelligent

studentsofthedeenwhounderstandwhatisintendedandrealiseitsbenefits.Othersshouldavoiditiftheydonothavesufficientunderstandingoritisfearedthatitmightbecomeatrialforthem.Becauseofwhatthestorycontains,oneoftheSalafdislikedteachingwomenSuraYusuf(12)duetotheweaknessoftheirunderstandingandtheirlackofintellectandperception.TheProphetsaid,speakingabouthavingbeenhiredtoherdsheepatthebeginningofhisstate,“ThereisnoProphetwhohasnotherdedsheep.”1AllahinformedusaboutthesamethingregardingMusa.Ifthisismentionedintheproperwaythereisnofaultinit.However,itisdifferentifsomeoneintendsfault and contempt by it. It was the custom of the Arabs to do that. Indeed, there is far-reachingwisdominthatfortheProphets.AllahraisedthembydegreesinHisesteemandtrainedthembytheirherdingsheepsothattheywouldbeabletomanagetheircommunitiesbothbyreasonofthehonourwhichtheyalreadybeenshownbefore-timeandtheknowledgetheyhadgainedbytheirexperience.Similarly, Allahmentions the fact that the Prophetwas an orphan and poor in order to showHisfavour to him and to demonstrate how He honoured him. There is no objection to someonementioningthisifhisintentionistolearnabouttheProphet’ssituationandbeginningsandtomarvelatAllah’sgifttohimandHisgreatfavourtohim.Indeed,itcontainsaproofofhisprophethoodandthesoundnessofhiscallsinceAllahgraduallygavehimvictoryovertheleadersoftheArabsandallthoseof their nobleswhoopposedhimandhis importancegrewuntil hehad conquered themandtakenovertheirreinsofpowerandcapturedthepropertyofmanyothercommunities.Allahgavehimvictory,supportedhimwithHisownhelpandthroughthehelpofthebelievers,bringingtheirheartstogether,andHehelpedhimbymeansofdesignatedangels.Ifhehadbeenthesonofakingorsomeonewithalong-standingfollowing,manyignorantpeoplewouldhavesupposedthattohavebeenthecauseofhisvictoryandwhatcausedhimtobeelevated.This iswhyHeraclius questionedAbu Sufyan about him and asked, “Was there a king among hisforebears?”andthensaid,“Iftherehadbeenakingamonghisforefathers,wewouldhavesaidthathewasamanwhowasseekinghisfathers’kingdom.”Hisbeinganorphanwaspartof thewayhewasdescribed, andoneof the signsmentioned, in theprevious books and reports of previous communities.That is howhe ismentioned in the bookofArmiya’2andhowhewasdescribedbyIbnAbiYazinto‘Abdu’l-MuttalibandbythemonkBahiratoAbuTalib.ThesameappliestohisbeingdescribedbyAllahasbeingilliterate.Thatispraiseinhiscase,andavirtueand thebasisofhismiracle sincehisgreatestmiraclewas theQur ’an. It is connected to theknowledges and insights which the Prophet was given and by which he was preferred. This hasalreadybeencoveredinPartOne.Whensomethinglikethiscomesfromamanwhocouldnotreadorwrite,didnotstudyandwasnottaught,itprovokesamazementandprofoundconsideration.Thisisamiracleforamortalmanandthereisnoimperfectioninitsincethegoalofreadingandwritingistogainknowledge.Literacy isa tool for thisandameansofgainingunderstanding,notanend initself.Ifthefruitandgoalofsomethingisobtainedwithoutthem,thereisnoneedforthemeansandcause.Illiteracyisafaultinothersbecauseitindicatesignoranceandisasignofstupidity.GlorybetotheOnewhomadetheProphet’saffairdifferentfromotherpeople’sandplacedhishonourinsomethingthatforothersisafault,andhislifeinwhatwouldhavemeantdeathforothers.Hehadhisheartsplitopenandwhatwasinsideofitremoved,andthatwastheperfectionofhislife,theextremestrengthofhisselfandthefirmnessofhisheart.Forotherpeople,itwouldhaveresultedintheirdestructionand

death.Itisthesamewithmuchofwhatisrelatedconcerninghimandhislife-abouthismakingdowith little of this world, his clothes, food, transport, his humility and employing himself in hisbusiness and serving in his house, his doing without and turning away from this world. Both thetrivialandimportantthingsofthisworldwerethesameforhimsinceitsaffairspassawayswiftlyanditsstatesareoverturned.All of these things are among his virtues and good qualities and part of his nobility. Whoevermentionsthemasvirtuesorwiththat intentionhasagoodpurpose.Whoeverquotesthesethingsinother than theirpropercontexthasabadpurposewhich isconnected towhatwehavebeen talkingaboutintheprevioussections.ThesameappliestotraditionswhichpeoplequoteabouttheProphetoranyoftheotherProphetsinwhichthereissomeoutwardambiguitywhichmightbeconstruedasreferringtomattersnotbefittingthem.Suchtraditionsneedtobeproperlyexplained.Whattheyrefertoisunclear.Peopleshouldonlyrelatesoundhadithsconcerningthemandquoteonlywhatisfirmlyknown.MayAllahhavemercyonMalik!Hedisliked teachinganyhadithswhichmight lend themselves todoubtorwhosemeaningwasobscure.Hesaid,“Whatpromptspeopletoteachthissortofhadith?”Hewas told, “Ibn ‘Ajlan related them.”He retorted, “He is not oneof the fuqaha’, and Iwish thatpeoplewouldmakehimagreetoleavethesehadithsandhelphimtoquote thegoodones.Mostofthemdonotleadtoanypositiveaction.”ItisrelatedthatagroupoftheSalaf,orratherallofthem,dislikeddiscussionaboutanythingthatdidnotleadtoaction.The Prophet brought this deen to an Arab people who understood the speech of the Arabs in itspropercontextandusage.Theyknewitsfigurativeexpressions,metaphors,rhetoricandterseness.Itwasnotobscureforthem.Thenforeignersgotholdofitandilliteratesdelvedintoit.TheyscarcelyunderstoodwhattheArabsmeantatallexceptinthecaseofcleartextsandstatements.Theycouldnotgrasp what was alluded to when it was concise, revelatory, rhetorical or indirect. Therefore theydisagreedabouthowtointerpretitandapplieditliterallyordifferedwidelyconcerningitsmeaning.Asforanyhadithsthatarenotsound,theymustnotbementionedatall,eitherinrespectofAllahorinrespectof theProphets.Themeaningofsuchhadiths shouldnotbediscussedatall.Thecorrectthing todo is todiscard themandnotbeoccupiedwith them.Theonly reason tomention them ismerelyinordertoinformpeoplethattheyareweakintextandweakinisnad.The Shaykhs objected to Abu Bakr ibn Furak concerning himself with obscure words in weak,fabricatedhadithswhich arewithout foundation orwhichwere transmitted from the people of theBookwhomixedtruthwithfalsehood.Itwouldhavebeenenoughforhimtodiscardthemandmakeitclearthattheywereweak.Thatremovesanynecessityofdiscussingthemsincethegoalinspeakingaboutanobscurityistoremovedoubtregardingitandtopluckitoutbytheroots.Discardingthemremovesdoubtandhealsthesoul.---1.Muslimandal-BukharifromJabir.2.ProbablyJeremiah.---

SECTION10

ThenecessaryadabwhenmentioningreportsabouttheProphet

Whensomeonespeaks,eitherinthecourseofstudyorwhenteaching,aboutwhatispermittedfortheProphet and what is not permitted regarding his states he must, as we mentioned in the previoussection,showesteemandrespectforhim.Hemustbecarefulaboutwhathesaysandnotbecareless.The signs of adab should be apparent on him when he mentions the Prophet. If he mentions thehardships the Prophet endured, he should show apprehension and grief, and antipathy towards hisenemies,andwishthathecouldhaveprotectedtheProphet,mayAllahblesshimandgranthimpeace,fromitifhehadbeenabletoandtohavehelpedhimifithadbeenpossible.Whenhebeginstodiscussthesubjectofinviolabilityandspeaksabouthiswordsandactions,hemustbecareful tousegoodexpressionsandhaveadab inwhathe says asmuchaspossible.He shouldavoidanythingrepugnantinitanduglyterms-suchas“ignorance”,“lying”or“rebellion”.Whenhespeaksaboutdifficultthings,heshouldsay,“Isitnotpossiblethattherewasadiscrepancyinthewordsorthatsomethinghadbeenreporteddifferentlyfromthewayithappenedbyoversightorerror?”Heshouldavoidtheexpression“lying”altogether.Whenhespeaksregardingknowledge,heshouldsaythingslike,“Isitnotpossiblethatheonlyknewwhathewastaught?Isitnotpermittedforhimnottohavehadknowledgeofcertainthingsuntiltheywererevealedtohim?”Heshouldnotuse“ignorance” since that word is ugly and repugnant.When speaking of actions, he should say, “Isoppositionpermittedforhiminrespectofcertaincommandsandprohibitionsandbytheoccurrenceofsomewrongactions?”Thesearebetterwordsandshowbetteradab than”Is itpermitted thatherebelordoawrongaction,oracertaintypeofrebellion?”ThisispartofrespectfortheProphet,mayAllahblesshimandgranthimpeace,andtheesteemandconsiderationwhicharehisbyright.Isawoneofthe‘ulama’whodidnotprotecttheProphetinthiswayanddisplayeduglinessregardinghim.Ididnotfindhisexpressionscorrect,andfoundthatoneofthetyrantsattributedfalsereportstohimwhichhehadnot,infact,said,allbecausehehadceasedtobecarefulinthewayheexpressedhimself.Thisscholarwasdenouncedforhisscornfulnessandthetyrantwasdeclaredanunbeliever.Since things like this are considered ordinary goodmanners and are employed by people in theirdaily society and speech, it is stillmore necessary to employ them in respect of theProphet,mayAllahblesshimandgranthimpeace,anditismoreimportanttoholdcloselytotheminhiscase.Theexcellenceofthephraseusedcanmakeathinggoodorugly.Theformulationofthephraseanditsrefinementiswhatexaltsorabasesaparticularmatter.ThisiswhytheProphetsaid,“Thereismagicineloquence.”1Ifsomeonequotessomethinginorderto reject it and be clear of it, there is no harm in stating the term and being explicit, like saying,“Lying isnotpermitted forhimat all,nordoingamajorwrongaction inanywaynor tyranny injudgementinanycase.”Butinspiteofthis,hemustshowesteem,respectandconsiderationwhentheProphetismentioned.IntensestateswereseenintheSalafwhenhewassimplymentionedaswehavealreadynotedinPartTwo.SomeofthemevenheldtothiswhentheyrecitedtheayatsoftheQur ’an.Init,AllahrelatesthewordsofHisenemiesandthosewhorejectedHissignsandforgedliesagainstHim.Sotheyloweredtheir

voicesinthoseplacesoutofesteemfortheirLord,exaltationofHimandapprehensionaboutbeinglikethosewhorejectedHim.---1.Malik,IbnHanbal,al-Bukhari,AbuDawudandat-TirmidhifromIbn‘Umar.--

CHAPTER2

THEJUDGEMENTAGAINSTSOMEONEWHOCURSESTHEPROPHET,REVILESHIM,DISPARAGESHIMORHARMSHIM,ANDHOWSOMEONEWHODOESTHISSHOULDBEPUNISHED;ABOUTCALLINGONHIMTOREPENTANDTHESTATUSOFHISINHERITANCE

SECTION1

ThestatementsandopinionsonthejudgementofsomeonewhocursesordisparagestheProphet

WehavealreadystatedwhatconstitutescursingandharmingtheProphet,andwehavementionedtheconsensusofthe‘ulama’ thatanyonewhosaysordoesthatshouldbekilled.TheImamcanchoosebetweensimplykillinghimorcrucifyinghim,accordingtothejudgementswehavementionedandwhoseproofswehaveconfirmed.KnowthenthatthebestknownpositionintheschoolofMalikandhiscompanionsandthestatementoftheSalafandmostoftheMalikiulama’isthatsuchapersoniskilledasahadd-punishmentandnotfor disbelief, if he shows repentance for what he has done. This is why their opinion is that hisrepentanceisnotaccepted,nordoeshisapologyandseekingtosavehimselfsparehimaswehavestatedbefore.Accordingtothisstatement,hisjudgementisthesameasthatofthezindiqandsomeonewhoconcealshisdisbelief.Accordingtothisposition,itmakesnodifferenceifherepentswhenheisincustodywhentestimonyas to what he has said has been presented or if he himself comes in repentance, because it is anobligatoryhaddwhichisnotremovedbyrepentancejustasisthecasewithanyotherhadd.ShaykhAbu’l-Hasanal-Qabisisays,“Whenaperson’scurseisprovenandthenherepentsofwhathehasdoneandshowshisrepentance,heiskilledforthecurseasahadd-punishment.”AbuMuhammadibnAbiZaydsaidsomethingsimilar.However,hisrepentanceisofprofittohimwithAllah.Ibn Sahnun says that when a heretic reviles the Prophet and then repents of having done it, hisrepentancedoesnotpreventhimbeingexecuted.Theyhavealsodisagreedaboutazindiqwhocomesinrepentance.QadiAbu’l-Hassanibnal-Qassarrelatestwostatementsaboutthat:1) Some of the Shaykhs say that he is killed on account of his confession because he could haveveiledhimself.Itisfearedthathemightbeconfessingoutoffearthatitwillbebroughtoutagainsthimandthatiswhyhehasmadehastetorepent.2)Someofthemsaythathisrepentanceisacceptedbecausetheproofofitssoundnessisthefactthathehasconfessedtoit,soit isas ifwehavecomeuponhis inward.It is theoppositewithsomeonewhoisforcedbyclearevidencetoadmithisguilt.ThisisthepositionofAsbagh.The question regarding someone who curses the Prophet is more serious. There is no way to

conjectureanydisputesuchaswefindinthepreviouscasebecauseitinvolvesarightconnectedtotheProphet,mayAllahblesshimandgranthimpeace,andtohiscommunitybecauseofhim.Repentancecannotremoveitatalljustasisthecasewithotherhumanrights(huquq).Ifazindiqrepentsafterheisincustody,hisrepentanceisnotacceptedaccordingtoMalik,Al-LaythibnSa‘d,IshaqibnRahawayhandAhmadibnHanbal.AccordingtoAsh-Shafi‘i,itisaccepted.ThereisdisagreementaboutwhatAbuHanifaandAbuYusufsaid.Ibnal-Mundhirrelatedfrom‘AliibnAbiTalibthatheisaskedtorepent.MuhammadibnSahnunsaid,“AMuslimdoesnotescapeexecutionbyrepentancewhenhehascursedtheProphetbecausehedidnotchangefromhisdeentoanotherdeen.Hedidsomethingwhichentailsthehadd-punishment of execution.Unlike the zindiq, there is no pardon for it because he did notmoveoutwardlyfromonedeentoanother.”Asaprooffornottakinghisrepentanceintoconsideration,QadiAbuMuhammadibnNasrsaidthatthedifferencebetweensomeonewhocursestheProphetandsomeonewhocursesAllah,accordingtothefamousstatementaboutbeingaskedtorepent,isduetothefactthattheProphet,mayAllahblesshim and grant him peace,was a human being and humans are a species towhich blemish can beattachedexcept for theonewhomAllahhashonouredwithprophethood.TheCreator isabsolutelyfreeofallfaults.Heisnotinacategorythatcanbeconnectedtoblemish.Cursing theProphet isnot likeapostasy forwhich repentance is acceptedbecauseapostasy isonlyconnectedto theapostateanddoesnot involvearightduetoanotherman.Therefore theapostate’srepentanceisaccepted.WhensomeonecursestheProphet,thatisconnectedtoahumanright.Itislikean apostate who murders or slanders someone while he is an apostate. His repentance does notremove thepunishment formurderorslander.When therepentanceof theapostate isaccepted,hiscrimesarenotremoved-fornication,theft,oranythingelse.TheonewhocursestheProphetisnotkilledforhisdisbelief.HeiskilledinordertopreserveesteemfortheProphetandtofreehimofanyblemish.Thepunishmentforwhatsuchapersonhasdoneisnotavertedbyrepentance.QadiAbuMuhammadmeans-andAllahknowsbest-thatthisisduetothefactthathiscurseisnotpartofastatemententailingdisbelief,buthasthemeaningofcontemptandscorn,orthatthestigmaofdisbeliefisremovedfromapersonoutwardlybecauseofhisrepentanceandhismanifestationofhisregret,andAllahknowsbestwhatisinsidehim.Howeverthejudgementforthecurseremainsthesame.Abu ‘Imran al-Qabisi said thatwhoever curses theProphet and then leaves Islam is killed and notaskedtorepentbecausethecurseviolatesoneoftherightsduetopeopleforwhichtheapostateisstillresponsible.Thestatementof theseshaykhs isbasedon theposition that someonewhodoes this iskilledforahadd,andnotfordisbelief.Thisrequiressomeelaboration.AsforthetransmissionofAl-WalidibnMuslimfromMalikandthosewhomwehavementionedwhoagreeonitandthepeopleofknowledgewhotakethesameposition,theyclearlystatethatcursingtheProphetamountstoapostasy.Theysaidthattheperpetratorisaskedtorepentofit,andifherepents,he is severelypunished. Ifhe refuses,he iskilled. In thisapproach,he incurs the judgementof theapostateabsolutely.The first position isbetterknownandclearer aswehavealready stated.Wewill enlargeon this alittle.Thosewhodonotthinkthatitisapostasydemandexecutiononthebasisofitbeingahadd.Wesaythattherearetwopossibilities:eitherhedeniesthetestimonyagainsthimorherenounceswhathe

didandshowsrepentanceforit.WekillhimforthehaddwhendisbeliefisconfirmedagainsthiminrespectoftheProphet,mayAllahblesshimandgranthimpeace,andhisdemeaningwhatAllahhasexaltedinrespectofthedueoftheProphet.Wemakehisjudgementregardinginheritanceandotherthingsthatofthezindiqsinceitwasknownfromhimandheeitherdenieditorrepented.Peoplemightaskhowitcanbeaffirmedontheonehandthatheisanunbelieverandhavedisbeliefprovenagainsthimandthenontheotherhandnotjudgehimaccordingtoitsjudgementsbyaskinghimtorepentwiththeconsequencesthatthatentails.We say that, even if we confirm the judgement of being an unbeliever against him which entailsexecution,westilldonotmakeitabsolutebecauseofhisaffirmationoftawhidandprophethood,hisdenialofthetestimonyagainsthimorhisclaimthatitwasamistakeonhispartandrebellion.Theapplication of certain judgments of disbelief on certain individuals is not impossible, even ifparticular aspects of it are not confirmed in their case - such as being killed for abandoning theprayer.Ifitisknownthathecursedinthebeliefthatitwaspermissibleforhimtodoso,thereisnodoubt that thatmakeshimanunbeliever. It is thesameifhecurses theProphet tohimself.Heisanunbeliever if he calls the Prophet a liar, rejects him or anything of that nature. This is somethingaboutwhichthereisnodoubtandwhichincursexecution.Ifherepentsofit,wedonotaccepthisrepentanceandwekillhimafterhehasrepented.Hisexecutioninthiscaseisforahaddbecauseofwhathehassaidandforhisearlierdisbelief.Afterthis,hisaffairis in the hands of Allah who is aware of the soundness of his renunciation and knows his secretthoughts.Someonewhodoesnotshowrepentanceandadmitstothetestimonyagainsthimandpersistsinitisan unbeliever by hiswords and by his considering it lawful to attack the honour ofAllah and thehonour of His Prophet, may Allah bless him and grant him peace. He is killed as an unbelieverwithoutdispute.According to these details, you can make use of the statements of the ‘ulama’. Minimize theirdifferencesregardingthewaytheyreachtheirproofforthejudgement,andassesstheirdisagreementregardinginheritanceinthiscaseandotherthingsinthepropermeasureandtheiraimswillbecomeclearforyouifAllahwills.

SECTION2

Thejudgementonanapostateifherepents

Ifweweretodiscusswhenitissoundtobeaskedtorepent,thedifferencesregardingthisfollowthesamerulingasthedifferencesabouttherepentanceofanapostate,sincetheyarethesame.TheSalafdisagreedaboutwhetherthatwasobligatoryornot,itsproperform,andtheperiodoftimeallowedforit.Most of the people of knowledgebelieve that an apostate should be asked to repent. Ibn al-Qassarrelated that it isaconsensus fromtheCompanions that thestatementof ‘Umar iscorrect inaskingsomeonetorepentandnoneof themobjectedtoit.Thatwasthepositionof‘Uthman,‘Ali,andIbnMas‘ud. ‘Ata’ ibn Abi Rabah, an-Nakha‘i, ath-Thawri,Malik and his companions, al-Awza‘i, ash-Shafi‘i,AhmadibnHanbal,IshaqibnRahawayhandthepeopleofopinion1saidthesame.

Tawus, ‘Ubaydullah ibn ‘Umayrandal-Hasanal-Basri inoneof two transmissions fromhim, saidthat such a person should not be asked to repent. That was the position of ‘Abdu’l-‘Aziz ibnAbiSalamaal-MajishunwhichhequotedfromMu‘adhibnJabalalthoughSahnunsaidthatitdidnotcomefromMu‘adh.At-TahawirelateditfromAbuYusuf,anditisthepositionoftheDhahirites.2TheDhahiritessaidthathisrepentancehelpshimwithAllah,butdoesnotsavehimfromexecutionbecausetheProphetsaid,“Whoeverchangeshisdeen,killhim.”3Itisrelatedfrom‘Ata’thatifheissomeonewhowasbornaMuslim,heisnotaskedtorepent.TheonewhohasbecomeaMuslimisaskedtorepent.Mostscholarssaythatamaleandfemaleapostatearethesameinthisrespect.Itisrelatedfrom‘Alithatthefemaleapostateisnotkilled,butenslaved.‘Ata’andQatadaalsosaidthat.ItisrelatedfromIbn‘Abbas,“Womenarenotkilledforapostasy.”4AbuHanifasaidthat.Malik,however,said,“Freeandslave,manandwomanarethesameconcerningthat.”As for the timeallowedfor repentance, themajorityposition,which is related from‘Umar ibnal-Khattab,isthatsuchapersonisgiventimetorepentforaperiodofthreedaysduringwhichtimeheiskeptinprison.Althoughthereissomedisagreementaboutthis,itisoneofthetwopositionsofash-Shafi‘i.5AhmadibnHanbalandIshaqibnRahawayhalsoadopteditandMalikapprovesit,sayingsuchaprecautionisbetter,butthisisnotthepositionofeveryone.ShaykhAbuMuhammadibnAbiZaydsaidthatMalikmeantdelayingpunishmentforthreedays.Malikalsosaidthatheacceptedthestatementof‘Umarregardingtheapostatebeingimprisonedforthree days and the chance to repent being offered to him each day. If he repents, he is all right.Otherwiseheiskilled.Abu’l-Hasanibnal-QassarsaidthattherearetwoversionsfromMalikaboutdelayingforthreedaysandwhetheritisobligatoryorrecommended.Thepeopleofopinionapproveofaskinghimtorepentanddelayinghisexecution.ItisrelatedthatAbuBakras-Siddiqaskedawomantorepentandshedidnot,sohekilledher.Ash-Shafi‘isaid thatanapostate isasked torepentonce. Ifhedoesnot repent thenhe iskilled.Al-Muzaniapprovedofthat.Az-ZuhrisaidthatheiscalledtoIslamthreetimes.Ifherefuses,heiskilled.Itisrelatedfrom‘Alithatheisgiventwomonthstorepent.An-Nakha‘isaidthatheisgiventimetorepentwithoutatimelimit-ath-Thawrialsotookthisposition-aslongashisrepentanceishopedfor.Ibnal-QassarrelatedfromAbuHanifathatheisaskedtorepentthreetimesinthreedaysorthreeweeks,onceeachdayorweek.TheBookofMuhammadfromIbnal-QasimsaysthattheapostateiscalledtoIslamthreetimes.Ifherefuses,hisheadiscutoff.Thereisdisagreementaboutwhetherheisthreatenedoroneisharshtohimduringthetimeheisbeingaskedtorepentsothathewillrepentorwhetherthatisnotthecase.Maliksaid,“Idonotknowanythingaboutmakinghimgohungryorthirstywhileheisbeingaskedtorepent.Heshouldbegivenfoodwhichwillnotharmhim.”Asbaghsaidthatonthedayswhenheisaskedtorepent,heismadetofearexecutionandIslamisofferedtohim.InthebookofAbu’l-Hasanat-Tabithi,itsaysthatheshouldbewarnedonthosedaysandremindedoftheGardenandmadetofeartheFire.Asbaghsaid that itdoesnotmatterwherehe is imprisoned,whetherwithotherpeopleoralone,solongasoneissureofwhereheis.HispropertyismadeawaqfifitisfearedthathewillruinitfortheMuslims,andheisgivenfoodanddrinkfromit.Similarly,heshouldcontinuallybeaskedtorepent,

no matter how often he reverts and apostasises. The Messenger asked Nabhan, who became anapostate,torepentfourorfivetimes.IbnWahbrelatedMalik’spositionasbeingthattheapostateiscontinuallyaskedtorepent,nomatterhowoftenhereverts.Thatisthepositionofash-Shafi‘iandAhmadibnHanbal,andIbnal-Qasimalsosaidit.IshaqibnRahawayhsaidthatheiskilledthefourthtime.Thepeopleofopinionsaidthatifhedoesnotrepentthefourthtime,heiskilledwithoutbeingaskedto repent. If he repents, he is beaten painfully and is not released from prison until he shows thehumilityofrepentance.Ibnal-MundhirsaidthatwedonotknowanyonewhoobligesdisciplinarymeasuresfortheapostatewhenhereturnstoIslam.ThisisbasedontheschoolofMalik,ash-Shafi‘iandAbuHanifa.

---1.Accordingtoan-Nawawi,thisreferstotheShafi‘isandHanafisamongthepeopleofKhorasan.2TheDhahiritemadhhabofDawudandIbnHazm,nowextinct.3.Muslimandal-BukharifromIbn‘Abbas.4.Followingthehadithwhichforbidskillingwomen.5.Theotherpositionisthatheisaskedtorepentimmediatelyandisexecutedifhedoesnot.---

SECTION3

Thejudgmentontheapostatewhoseapostasyisnotestablished

Whatwehavebeentalkingaboutisthejudgementregardingtheoneforwhomapostasyisestablishedbyconfessionorirrefutablewitnesses.Asfortheoneagainstwhomthetestimonyisincomplete-aswhenonlyonepersonoragroupofpeopletestifyagainsthim-orhisstatementisestablished,butitsimport is unclear and not explicit, if he repents, his repentance is accepted according to onestatement.1This removes execution from him, but the Imammust use his ijtihad about what to do with himaccordingtohowwellknownhisstateis,thestrengthorweaknessofthetestimonyagainsthim,thenumberofthosewhoheardhim,whetherhisdeenissuspectandwhetherheisknownforinsolenceandbrazenness.Whoever has a strong case against him is severely punished by close confinement in prison andshouldbetightlyboundinchainstotheextentwhichhecanbearaslongasheisnotpreventedfromstanding up to fulfill his needs nor prevented from performing the prayer. That is the judgementregardingsomeonewhoshouldbekilled,butwhoseexecutionispreventedthroughtheexistenceofsome doubt. A close watch is kept on him because of the doubt and difficulty of his affair. Theintensityofhispunishmentvariesaccordingtothecircumstances.Al-WalidrelatedfromMalikfromal-Awza‘i that it is still apostasy. If he repents, he is punished. In al-‘Utibiyya and The Book ofMuhammad,itmentions,onthetransmissionofAshab,thatMaliksaidthatiftheapostaterepents,he

isnotpunished.Sahnunalsosaidthis.Abu‘Abdullah ibn‘Attabgavea fatwaaboutsomeonewhocursed theProphetwhen twowitnessestestifiedagainsthimbutonlyoneofthemwas‘adl(areliablewitness)-thatheshouldbepainfullypunishedandimprisonedforalongtimeuntilhisrepentancewasclear.Al-Qabisisaidsomethingofthegeneralimportthat, ifsomeone’scaserequiresthathebeexecutedbutsomeelementofdoubtintervenestomakethesentenceuncertain,hemustnotbereleasedfromprison andhe shouldbe imprisoned for a long time, even the longest possible time, andwhateverchainshecanbearareputonhim.Intheeventofadoubtfulcase,al-Qabisisaidthatheshouldbeheavilychainedandconfinedtoprisonuntilitisclearwhatshouldbedonewithhim.Al-Qabisisaidconcerninganothersimilarcase,“Bloodshouldonlybespilledifthematterisclear.Discipliningwiththewhip,imprisonmentandseverepunishmentshouldbeimposedontheinsolent.Ifonlytwowitnessestestifyagainsthimanditisestablishedthattheyarehostileorunreliable,thusremovingtheaccusationfromhim,andnooneelsesaysanythingagainsthim,hiscaseislighterandthe judgement against him is dropped. It is as if there had been no testimony against him unlesssomeoneacceptableofferstestimony.Ifthetwowitnessesarefrompeoplewithwhomhehasafeud,theyareineligiblebecauseoftheirhostility.However,evenifthejudgementisnotcarriedoutagainsthimonthebasisoftheirtestimony,thesuspiciontheyarespeakingthetruthstillremains.Thejudgehastomakehisowninvestigationstoseewhetherheshouldbepunished.Allahisthemasterofrightguidance.---1.RelatedfromMalikviaal-WalidibnMuslim.---

SECTION4

Thejudgementregardingdhimmisregardingthismatter

Asforadhimmi,who,bymakingaclearcurseoracursebyallusion,makeslightoftheProphet’sworthordescribeshiminanywayotherthanthewaybywhichhewouldnormallyrejecthiminhisdeen,thereisnodisagreementabouthimbeingkilledunlesshebecomesMuslim,becausehehasnotbeengivenprotection(dhimma)oratreatyinordertoallowhimtodothis.Mostofthe‘ulama’saythis,exceptforAbuHanifa,ath-ThawriandtheirfollowersamongthepeopleofKufa.Theysaidthatheisnotkilledbecausehisshirk isamuchworseoffence.Heisdisciplinedandflogged.OneofourshaykhstookthefollowingwordsofAllahasaproof thatheshouldbekilled,“If theybreaktheiroathsaftertheircontractandattackyourdeen,thenfighttheleadersofunbelief;theyhavenosacredoaths.Perhapstheywillgiveover.”(9:12)Forproof,heusedthefactthattheProphetkilledIbn al-Ashraf and people like him. No treaty has beenmade with them nor have they been givenprotectioninordertoallowthemtodothis.Itisnotpermittedforustoallowthemtobehaveinthis

way.When they dowhat neither the treaty nor their dhimma status allows them, then they violate theirdhimmastatusandfallintothecategoryofunbelieversandpeoplewithwhomtheMuslimsareatwar.Sotheyarekilledfortheirdisbelief.Furthermore,dhimmastatusdoesnotremoveanyotherofthehududofIslamfromthem,suchascuttingoffthehandfortheftorexecutingsomeoneforamurdercommittedbyoneofthem,evenifthatispermissiblebytheirowndeen.ItisthesamewhentheycursetheProphet,mayAllahblesshimandgranthimpeace.Theyarekilledforit.Ourcompanionshavementionedobviousthingswhichentaildisputewhich,whenmentionedby a dhimmi in the manner by which he would normally reject the Prophet in his deen, must beinvestigated,accordingtowhatIbnal-QasimandIbnSahnunsay.Abu’l-Mus‘ab talkedaboutadisputeamonghiscompanions inMadina.Theydisagreedaboutwhathappenswhen a dhimmi curses the Prophet and then becomes aMuslim. Some said that his Islamremoves his execution because Islam wipes out what was before before it, which is incontradistinctiontoaMuslimwhocurseshimandthenrepents.ThatisbecauseweknowthatinwardlytheunbelieverisangrytowardstheProphetanddisparageshiminhisheart.Butwepreventhimfromdisplayingthatopenly.Ifhedoesdisplayitopenly,itisonlyfurtheroppositiontotheauthorityoverhimandbreakingthetreaty.WhenheconvertsfromhisfirstreligiontoIslam,whatoccurredbeforehebecameMuslimfallsaway.Allahsays,“Saytothosewhoreject:ifyouleaveoff,thenwhatyoudidbeforewillbeforgivenyou.”(8:40)ThecaseofaMuslimisdifferentsincewehadsupposedhisinwardtobethesameashisoutwardandthatisdifferentfromwhathenowdisplays.AfterhisreturntoIslamwedonotagreewithnortrusthisinwardsincehissecrethasappeared.Thejudgementthatwasestablishedagainsthimremainsandnoneofitisremovedfromhim.OtherssaythatwhenadhimmibecomesMuslim,itdoesnotpreventhisexecutionbecausetherightowedto theProphetdemands it.Heviolated theProphet’shonour,andhis intentionwas toconnectimperfectionandblemishtotheProphet.HisbecomingMuslimdoesnotpreventexecutionforthat,justastherightsofMuslimsagainsthimforanymurderandslanderthathedidbeforebebecameaMuslimwould be binding on him. Sincewe do not accept the repentance of aMuslim, it ismorefittingthatweshouldnotaccepttherepentanceofanunbeliever.Malik in theBookof IbnHabibandAl-Mabsut, Ibn al-Qasim, Ibn al-Majishun, Ibn ‘Abdu’l-HakamandAsbaghhavesaidthatthedhimmiwhocursesourProphetoroneoftheProphets,peacebeuponthem,isexecutedunlesshebecomesaMuslim.Ibnal-QasimstatedthesameinAl-‘Utibiyya.ItisalsostatedbyMuhammadibnal-MawwazandIbnSahnun.SahnunandAsbaghsaidthatheisnottoldtobecomeMuslimnornottobecomeMuslim.IfhebecomesMuslim,thatishisrepentance.InTheBookofMuhammad,thecompanionsofMalikhavetoldusthathesaidthatwhoevercursestheMessengerofAllahoranyotherProphet,beheMuslimorunbeliever,iskilledwithoutbeingaskedtorepent.IthasbeenrelatedtousthatMaliksaid,“unlesstheunbelieverbecomesaMuslim.”IbnWahbrelatedfromIbn‘UmarthatamonkmadeaverbalattackontheProphet,mayAllahblesshimandgranthimpeace.Ibn‘Umarasked,“Whydidn’tyoukillhim?”‘IsarelatedthatIbnal-Qasimtalkedaboutadhimmiwhosays,“Muhammadwasnotsenttous.Hewas

senttoyou.OurProphetisMusa,”or‘Isaandsimilarthings.HesaidthatthereisnothingagainsthimbecauseAllahhasconfirmedtheminthissortofthing.AsforthedhimmiwhocursestheProphet,saysthatheisnotaProphet,wasnotsentbyAllahortheQur ’anwasnotsentdownuponhimorthatitissomethinghemadeup,heiskilled.Ibnal-Qasimsaid, “When theChristian says, ‘Our religion isbetter thanyours.Your religion is adonkey’sreligion,’andsimilaruglywords,orhearsthemu’adhdhinsay,‘ItestifythatMuhammadistheMessengerofAllah,’andsayssomethingdetrimental,hereceivesapainfulpunishmentandalongimprisonment.”Ifhe revilesourProphetwith somethingknown tobea formofvilification,he iskilledunlesshebecomesaMuslim.Maliksaidthatmorethanonce,andhenevermentionedthatifhedoesbecomeMuslim,heisaskedtorepent.Ibnal-Qasimsaid,“Inmyopinion,hiswordscanbetakentomeanifhebecomesaMuslimofhisownaccord.”IbnSahnunsaidinthematterofSulaymanibnSalimal-Yahudi(theJew)whosaidtothemu’adhdhin,“Youliewhenyoutestify,”thatheshouldbepunishedpainfullyandimprisonedforalongtime.InAn-Nawadir 1 from the version of Sahnun fromMalik we find that any Jew or Christian whoreviles the Prophet in other than the normal way by which the Jews and Christians reject him isbeheadedunlesshebecomesaMuslim.Muhammad ibnSahnunsaid that, if it isaskedwhy ishekilled forcursing theProphet,mayAllahbless him and grant him peace,when part of his religion is to curse him and call him a liar, theanswer is thatwedidnotmake the treatywithhim to lethimdo thatnor tokillusnor to takeourproperty.Ifhekillsoneofus,wekillhim,evenifsomethinginhisreligionmakesitlawful.ThatisthecasewhenheopenlycursesourProphet,mayAllahblesshimandgranthimpeace.Sahnunsaidthat,ifdoingsowereallowed,itwouldbelikepeoplewithwhomtheMuslimswereatwarpaying the jizya-tax tousoncondition that theycouldcurse theProphet.There isnoonewhodisagreeswith the judgement that thiswouldnotbeallowed.Similarly the termsofa treatydonotapplytoanyonewhocursestheProphet.Ifoneofthemdoesthat,hisbloodbecomeslawfulforus.JustasbeingaMuslimdoesnotprotectsomeonewhocursestheProphetfrombeingkilled,nordoesdhimmastatus.However,what IbnSahnunhasmentionedabouthisownandhis father ’sposition isdifferent fromwhatIbnal-Qasimsaysaboutwhatlightensthepunishmentforthosewhosaysuchthingswhenwhattheysayispartoftheirnormalstateofdisbelief.ItmustbetakenintoconsiderationthatwhatSahnunsaidisdifferentfromwhatisrelatedaboutthismatterfromthepeopleofMadina.Abu’l-Mus‘ab said, “A Christian was brought to me who said, ‘By the One who chose ‘Isa overMuhammad’.Therewasadisputeabouthimbeforeme.SoIbeathimuntilIkilledhim,orhelivedforadayandanight.Icommandedsomeonetodraghimbythefeetandthrowhimontoadungheapandthedogsatehim.”Abu’l-Mus‘abwasaskedaboutaChristianwhosaid,“‘IsacreatedMuhammad,”andhesaid thatheshouldbekilled.Ibnal-QasimsaidthatMalikwasaskedaboutaChristianinEgyptagainstwhomtherewastestimonythathehadsaid,“PoorMuhammad,hetellsyouthatheisintheGarden!Itdoesnothelphimbecausethedogswilleathis legs!”Theyaskedwhether theyshouldkillhimsothatpeoplewouldbesaved

from him.Malik said that he thought that he should be beheaded. He said, “I almost did not sayanythingaboutitandthenIthoughtthatIcouldnotremainsilent.”IbnKinanasaidinAl-MabsutthatanyJeworChristianwhorevilestheProphetcanbeburnedbytheImam.Ifhelikes,hecankillhimandthenburnhisbody.Ifhelikes,hecanburnhimalivewhenheissoboldastocursehim.2SomeonehadwrittentoMalikfromEgyptandIbnKinanamentionedthecasethatIbnal-Qasimcitedabove.Hesaid thatMalikcommandedhimtowrite thatheshouldbekilledandhisheadshouldbestruck off. IbnKinanawrote that and then said, “Abu ‘Abdullah,3 Iwill alsowrite, ‘He should beburnedwithfire.’Hesaid,‘Hedeservesthatandwhathedidmeritsit.’SoIwroteitwithmyownhandinhispresenceandhedidnotobjecttoitorcensureme.Thepaperwasdispatchedlikethat.Themanwaskilledandburned.”‘UbaydullahibnYahyaal-LaythiandIbnLubabaandagroupofourAndalusiancomradesofthepastgaveafatwatokillaChristianwomanwhoopenlydeniedAllahandthat‘IsawasAllah’sProphetandrejectedMuhammadasaProphet,butstatedthatifshewantedtobecomeaMuslimtheyshouldacceptthatanditwouldremovethesentenceofexecution.Morethanoneofthelaterones,includingal-Qabisi,Ibnal-Katib,andAbu’l-Qasimibnal-JallabsaidthatwhoevercursesAllahandHisMessenger,beheaMuslimorunbeliever,iskilledwithoutbeingaskedtorepent.QadiAbuMuhammadibnNasrrelatedthattherearetwoversionstransmittedaboutwhetheradhimmiwhocursesandthenbecomesaMuslimissavedfromexecutionbecauseofbecomingMuslim.IbnSahnunsaidthatthehaddofslanderandsimilarthingsarehumanrights.Theydonotfallawayfrom thedhimmi when he becomes aMuslim. Thehudud concerning transgressions againstAllahleavehimbecauseofhis Islambut not thehadd involving slander against a humanbeing, be he aProphetoranyoneelse.When the dhimmi slanders the Prophet and then becomes Muslim, he still receives the hadd forslander.Butyoumustinvestigatetodiscoverwhatisobligedagainsthim-isitthehaddofslanderoftheProphetwhichnecessitatesexecutionduetotheimmenseinviolabilityoftheProphet,mayAllahblesshimandgranthimpeace,overothers,orisexecutionpreventedbecauseofhisIslamsothatheisgiventhehaddpunishmentofeightylashes?Reflectonit.---1.AbookbyIbnAbiZayd,authoroftheRisala.2.This is the school ofMalik andother scholars.Ash-Shafi‘i says that burning is not permissibleexceptinthecaseofretaliationbasedonthehadith,“Ifanyoneburnssomeone,Wewillburnhim...”Malikbaseshispositiononthefactthat‘AlididthisandthattheProphetsaidaboutacertainapostate,“Ifyoufindhim,burnhim.”AbuHanifamaintainedthatthishadbeenabrogated.3.Malik.--

SECTION5

RegardingtheinheritanceofsomeonewhoiskilledforcursingtheProphet,andwhetheronewasheshimandsaysthefuneralprayeroverhim

The ‘ulama’ disagree about the inheritance of someone who is executed for cursing the Prophet.Sahnun believed that his property devolves on theMuslim community since, before he reviled theProphet,mayAllahblesshimandgranthimpeace,hisdisbeliefresembledthatofthezindiq.AsbaghsaidthathisinheritancegoestohisMuslimheirsifwhathesaidwasinprivate.Ifheopenlydeclareditandmadeitpublic,his inheritancegoestotheMuslimcommunity.Heiskilledineithercasewithoutbeingaskedtorepent.Abu’l-Hasanal-Qabisisaidthatifheiskilledwhiledenyingthetestimonyagainsthim,thejudgementonhisinheritancegoesaccordingtohisavowal,i.e.heisconsideredaMuslimandtheinheritanceisforhisheirs.Killingisthehaddwhichisconfirmedforhim.Itdoesnotaffecttheinheritance.Thesamepertainsifheadmitsthecurseandshowsremorse.Heiskilledsincethatisthehadd.Thejudgement regarding inheritance and all other judgements about him are those that apply to anyMuslim.Ifhe admits the curse andpersists in it and refuses to repent, he is killed as anunbeliever andhisinheritance goes to theMuslim community. He is not washed nor prayed over nor shrouded. Hisprivatepartsarecoveredandheisburiedasunbelieversareburied.ShaykhAbu’l-Hasanal-Qabisisaidthatthecaseofsomeonewhoopenlystateshiscurseandpersistsin it isclearandwithoutdisputebecausehe isanapostateandunbelieverwhodoesnot repentanddoes not renounce his unbelief.The inheritance is dealtwith in theway thatAsbagh has said.ThebookofIbnSahnundealssimilarlywiththezindiqwhopersistsinhiswords.SomethingsimilarwasstatedbyIbnal-QasiminAl-‘Utibiyya.In the book of Ibn Habib, a group of Malik’s companions speak about someone who openlyproclaimshisdisbelief. Ibnal-Qasimismentionedassaying that,according to judgement,he isanapostateandthathisMuslimheirsdonotinheritfromhimnordothepeopleofthereligiontowhichhehasapostatised.Neitherhisbequestsnorhisemancipationofslavesispermitted.Asbaghsaidthatheiskilledforthatanddiesinthestateofapostasy.AbuMuhammadibnAbiZaydsaidthatthereisdisagreementabouttheinheritanceofthezindiqwhopubliclymakesrepentancewhenrepentanceisnotacceptedfromhim.Asforthezindiqwhopersistsinwhathesays,thereisnodisputethatheisnotinheritedfrom.AbuMuhammadsaidonepraysoversomeonewhocursesAllahandthendieswhentherewasjudgedtobenoclearproofagainsthimortheproofwasdeemedunacceptable.Asbagh related from Ibn al-Qasim in the book of IbnHabib that if it is proved that someone hasrejectedtheMessengerofAllah,mayAllahblesshimandgranthimpeace,orifhepubliclyadoptsareligionbywhichheleavesIslam,hisinheritancegoestotheMuslimcommunity.Rabi‘aibnAbi‘Abdu’r-Rahman,ash-Shafi‘i,AbuThawrandIbnAbiLaylaallsaythesameasMalik:theinheritanceoftheapostategoestotheMuslimcommunity,hisheirsdonotinheritfromhim.Malikdiffers in that fromAhmadibnHanbal, ‘Ali ibnAbiTalib, IbnMas‘ud, Ibnal-Musayyab,al-Hasan, ash-Sha‘bi, ‘Umar ibn ‘Abdu’l-‘Aziz, al-Hakim, al-Awza‘i, al-Layth, Ishaq andAbuHanifawhoallsaidthathisMuslimheirsdoinheritfromhim.

Itissaidthatthisreferstoeverythinghepossessedbeforehebecameanapostate.AnythinghegainedwhileanapostateisfortheMuslimcommunity.Abu’l-Hasanal-Qabisigoesintosomedetailinhisanswertothisquestionandwhathesaysisclearand good. It is based on the opinion of Asbagh and differs from the statement of Sahnun. ThedifferenceisbasedontwostatementsofMalikabouttheinheritanceofthezindiq.OnceMalikgavethejudgementthattheMuslimheirsofazindiqshouldinheritfromhimwhenclearproofofhisstatehadbeenestablishedagainsthimbuthedeniedit,orheadmitteditandshowedrepentance.Asbagh,MuhammadibnMaslamaandmorethanoneofMalik’scompanionssaidthatthiswasbecauseheisdemonstratinghisIslambyhisdenialorhisrepentance.HisjudgementisthesameasthejudgementofthehypocriteswhohadatreatywiththeMessengerofAllah,mayAllahblesshimandgranthimpeace.IbnNafi‘relatedfromMalikinAl-‘UtibiyyaandTheBookofMuhammadthatthezindiq’sinheritanceisforthecommunityofMuslimsbecausehispropertyfollowshisblood,i.e.theyhavearightoverhispropertyastheyhaveoverhislife.AgroupofMalik’scompanionsalsosaidthat,includingAshhab,al-Mughira,‘Abdu’l-Malikibnal-Majishun,Muhammad ibnMaslama and Sahnun. Ibn al-Qasim said inAl-‘Utibiyya that if a zindiqadmitsthetestimonyagainsthimandrepents,heiskilledandhedoesnotleaveanyinheritance.Ifhepersistsinhisdenialuntilhediesoriskilled,heleavesnormalinheritance.Maliksaidthatitisthesamewitheveryonewhoconcealsdisbelief.TheyinheritfromeachotherwiththenormalinheritanceofMuslims.Abu’l-Qasimibnal-Katibwasaskedwhether,inthecaseofaChristianwhocursestheProphet,mayAllahblesshimandgranthimpeace, and iskilled, thepeopleofhis religion inherit fromhimorwhether the Muslims do. He said that the Muslims inherit. This is not based on the grounds ofinheritancebecausethereisnoinheritancebetweenthepeopleoftwodifferentreligions,1butisbasedonitbeingpartoftheirbootysincetheChristianbrokehistreaty.Thisisthemeaningofhisstatementinshort.---1.Asrelatedinsoundhadith.---

ChapterThree

CONCERNINGTHEJUDGEMENTONANYONEWHOCURSESALLAH,HISANGELS,HISPROPHETS,HISBOOKSANDTHEFAMILYOFTHEPROPHETANDHISCOMPANIONS

SECTION1

ThejudgementonsomeonewhocursesAllahandthejudgementregardingaskinghimtorepent

Thereisnodisagreement thatanyMuslimwhocursesAllahisanunbelieverwhosebloodishalal.Thereisdisagreementaboutwhetherheisaskedtorepent.Ibnal-Qasimsaidinal-MabsutanditismentionedinthebookofIbnSahnun,andMuhammadibnal-MawwazrelatedfromMalikinthebookofIshaqibnYahya:“AnyMuslimwhocursesAllahiskilledwithout being asked to repent unless he forges lies against Allah by apostasy to another religionwhichheadoptsandopenlydisplays.Inthatcaseheisaskedtorepent.Ifhedoesnotopenlydisplayhisapostasy,heisnotaskedtorepent.”In Al-Mabsut, Mutarrif ibn ‘Abdullah and ‘Abdu’l-Malik ibn Habib said something similar. Al-Makhzumi,MuhammadibnMaslamaandIbnAbiHazimsaidthataMuslimisnotkilledforcursinguntilhehasbeenaskedtorepentwhichisalsothepositionofash-Shafi‘i.ItisthesamewiththeJewsandtheChristians.Iftheyrepent,theirrepentanceisacceptedfromthem.Iftheydonotrepent,thentheyarekilled.Theymustbeaskedtorepent.Allthisisthesameasapostasy.ThatisalsowhatQadiAbuMuhammadibnNasrhasrelatedfromtheMalikischool.AbuMuhammadibnAbiZaydgaveafatwaaboutwhatwasrelatedregardingamanwhowascursingaman but cursedAllah at the same time. Theman said, “Imeant to curse Shaytan butmy tongueslipped.”IbnAbiZaydsaid,“Heiskilledforhisoutwarddisplayofdisbeliefandhisexcuseisnotaccepted.AsforwhatisbetweenhimandAllah,itispardoned.”Thefuqaha’ofCordobadisagreedaboutHarunibnHabib,thebrotherof‘Abdu’l-Malik,thefaqih.Hewasverymiserableanddiscontentandtherewastestimonypresentedagainsthim.Partofitwasthatwhenhehadrecoveredfromanillness,hesaid,“InthisillnessIhavemetwithwhatIwouldnothavedeservedhad I killedAbuBakr and ‘Umar.” Ibrahim ibnHusayn ibnKhalid1gave a fatwa that heshould be killed because his words implied that Allah was unjust and had wronged him. Such anallusion is like an explicit statement. The man’s brother, ‘Abdu’l-Malik ibn Habib, Ibrahim ibnHusaynibn‘AsimandSa‘idibnSulayman,theQadi,judgedthatheshouldnotbeexecuted;howeverhewastobegivenaheavysentenceofimprisonmentandaharshpunishmentbecauseofthepossibleimplicationofhiswordsandhisturningtocomplaint.ThepeoplewhosaythatsomeonewhocursesAllahshouldbeaskedtorepentareinfactsayingthatwhathedidisdisbeliefandpureapostasyandhasnorightinitconnectedtootherthanAllah.TheymakeitexactlylikedisbeliefwithoutAllahhavingbeencursedandlikechangingopenlytoanotherreligionthanIslam.ThereasonfornotaskingtheMuslimwhocursesAllahtorepentisbecausehedidwhathedidafteropenlydisplayinghis Islam,before theMuslimssuspectedhim,andwhen theMuslims thought that

histonguewouldonlyexpresswhathebelieved,sincenooneindulgeshimselfinthissortofthing.Thereforehisjudgementisthatofthezindiqandhisrepentanceisnotaccepted.Ifhechangesreligionanduttersthecurseasanapostate,thisremovesthenooseofIslamfromhisneckasopposedtothefirstmanwhoheldtoIslam.Thejudgementofsuchamanisthatoftheapostate.Heisaskedtorepentaccordingtothewell-knownstatementoftheschoolsofmostscholars.ThisisthepositionofMalikandhiscompanionsaswehavealreadymadeclearandaboutwhichwementionedthedisagreementsinitspropersection.---1.AMalikifaqihinCordoba.---

SECTION2

ThejudgementaboutascribingtoAllahsomethingthatdoesnotbefitHimthroughijtihadanderror

ThereisalsothecaseofsomeonewhoascribestoAllahwhatdoesnotbefitHim,notintheformofacurse, apostasyorwith the intentionofdisbelief but by interpretation, individual ijtihad and error.ThiscanleadtosectarianismandinnovationbyconnectingAllahtothings,oroneofHisattributestoaphysical limb,ornegatinganattributeofperfection,anditwasthecauseofdisagreementamongtheSalafandthosewhocamelater.Doesoneplacetheonewhohassaidsuchathingandhiscreedinthecategoryofdisbelief?1ThestatementofMalikandhiscompanionsvariesconcerningthismatter,buttheydonotdisagreeaboutkillingpeoplewhodothisiftheyactuallyformaseparatesect.Theyareaskedtorepent.Iftheyrepent,itisallright.Ifnot,theyarekilled.Theydisagreeaboutanindividualwhodoesthis.MostofthestatementsofMalikandhisCompanionssaythatonedoesnotcallsuchindividualsunbelieversorkillthem.Therecanbeseverepunishmentand long imprisonment until they renounce what they have said and their repentance is clear, as‘UmardidwithSabighibnSharik.2ThisiswhatMuhammadibnal-Mawwazand‘Abdu’l-Malikibnal-MajishunsaidabouttheKhawarijandwhatSahnunsaidaboutallthepeopleofsects.ThestatementofMalikintheMuwatta’explainsitwhenhe relatedwhat ‘Umar ibn ‘Abdu’l-‘Azizandhisgrandfather,Marwan ibnal-Hakam,andhisuncle,‘Abdu’l-MalikibnMarwan,3hadsaidabouttheQadiriyya,4“Theyareaskedtorepent.Iftheyrepent,itisallright.Ifnot,theyshouldbekilled.”‘Isa ibn Ibrahim al-Ghafiqi said that Ibn al-Qasim said that the different sects, the Ibadiyya 5 andQadariyya and those like them among the people of innovation and those who distort theinterpretation of theBook ofAllah and differ from the consensus of the community are asked torepentwhethertheymakethatpublicorconcealit.Iftheyrepentitisallright.Ifnot,theyarekilledbuttheirinheritancestillgoestotheirheirs.Ibnal-QasimalsosaidsomethinglikethatinTheBookofMuhammadabouttheQadariyyaandothers:“Asking them to repent is to say them, ‘Abandonyourposition.’“Something similar is said inal-Mabsut about the Ibadiyya, theQadariyya and other people of innovation. He said that they are

Muslims,butshouldbekilledfortheirevilopinion.Thisiswhat‘Umaribn‘Abdu’l-‘Azizdid.Ibnal-QasimsaidthatwhoeversaysthatAllahdidnotspeakdirectlytoMusaisaskedtorepent.Ifherepents,itisallright.Ifnot,heiskilled.IbnHabibandsomeofourcompanionsconsiderthemandthoselikethemamongtheKhawarij, theQadariyya and theMurji‘ites6 to be unbelievers. Something like this is also related from Sahnunabout someonewho said thatAllahdoesnothave theattributeof speech.Anyonewho says suchathingisanunbeliever.The position transmitted from Malik varies. The people of Syria, Abu Mus-hir al-Ghassani andMarwanibnMuhammadat-Tatirisaidthatsuchpeopleareunbelievers.Malikwas consulted about themarriage of aQadiri. He said, “Do notmarry him.Allah says, ‘Abelievingslaveisbetterthananidol-worshipper.’“(2:222)ItisalsorelatedfromMalik,“Allthepeopleofsectsareunbelievers.”HesaidthatwhoeverdescribespartofAllah’sessenceandthenpointstoapartofhisownbody-hand,hearingorsight-thenthatamountstoadefinitestatementonhispartbecausehehasmadeAllahlikehimself.HesaidaboutsomeonewhosaidthattheQur ’aniscreated,“Heisanunbeliever,sokillhim.”Hesaidin the version of Ibn Nafi‘, “He should be flogged and painfully beaten and imprisoned until herepents.”IntheversionofBishribnBakrat-Tinnisiwefind,“Heiskilledandhisrepentanceisnotaccepted.”QadiAbu‘Abdullahal-BartakaniandQadiAbu‘AbdullahSahlat-TustariamongtheImamsofIraq7saidthattheanswerregardingsuchpeoplevaries.Anyofthemwhocallsforsupportandsummonspeople is killed. Based on this difference, the position also varies about having to re-do a prayerperformedbehindsuchpeople.Ibnal-Mundhirrelatedfromash-Shafi‘ithattheQadiriisnotaskedtorepent.MostofthestatementsoftheSalafconsiderthemunbelievers.Amongthosewhosaidsowereal-LaythibnSa‘d,Sufyanibn‘UyaynaandIbnLahi‘a.ThatascriptionisrelatedfromthemaboutamanwhosaidthattheQur ’anwascreated.Ibnal-Mubarak,‘Uthmanibnal-Hakamal-Awdi,Wukay‘ibnal-Jarrah,HafsibnGhiyath,AbuIshaqal-Fazari,HushaymibnBishrand‘Aliibn‘Asimsaidthataswell.Thishasalsobeen thestatementofmostof thepeopleofhadith, the fuqaha’and themutakallimunregarding theKhawarij, theQadariyya, thepeopleofmisguidingsectsand thepeopleof innovatedinterpretation.ItwasalsothepositionofAhmadibnHanbal.ItwasalsoappliedtotheWaqifa.8Amongthosefromwhomthelatterstatement,aboutnotcallingthemunbelievers,isrelatedare‘AliibnAbiTalib,Ibn‘Umar,andal-Hasanal-Basri.It is theopinionofacertaingroupofthe fuqaha’,thinkersandthemutakallimun.They use as a proof the fact that theCompanions and the Followers inherited from the people ofHarura’9 includingthosewhowereknowntobeQadariyyaamong thosewhohaddied.TheywereburiedinMuslimgravesasMuslimsandtherulesofIslamwereappliedtothem.Isma‘il,theQadi,saidthatMaliksaidthattheQadariyyaandotherpeopleofinnovationareaskedtorepent.Iftheyrepent,theyareleftalone.Ifnot,theyarekilledbecauseitispartofmakingcorruptionintheland.HesaidthattheopinionofImamMalikwasthatanyonewhomakeswarshouldbekilled.Ifheisnotkilled,hewillkill.Thecorruptioncausedbythosemakingwaristopropertyandpeople’sbest interests in thisworld, although it also enters thedeen by its affecting thehajj and jihad. Themostterribleaspectofthecorruptionofthepeopleofinnovationistowardthedeen,evenifitdoes

affectmattersofthisworldbytheagitationtheyengenderamongtheMuslims.---1. The position of al-Ash‘ari is that the people of sects are not unbelievers. This is the generalpositionofmostoftheHanafiandShafi‘ifuqaha’.2.Someonewhoconstantlystudiedtheambiguous(mutashabihat)andequivocalpartsoftheQur ’an.‘Umarorderedthathebebeatenandforbadepeopletositinhisgathering.3.AllUmayyadkhalifs.4.AgroupwhodeniedtheDecree.5.AsectofKhawarijwhoclaimedthatwhoeveropposedthemwasanunbeliever.6.AgroupwhobelievedthatrebellionagainstAllahisnotharmfulwhenonebelieves,andobedienceisnotusefulifonedisbelieves.Theyaredeclaredtobeunbelieversbecausetheyrejectwhathasbeentransmittedbythecommunityaboutthedeen.7.i.e.theMalikisinIraq.8.Thosewhorefrainfrommakinganyjudgement.9.AKharijitecityinIraq.--

SECTION3

Verificationofthestatementaboutconsideringfaultyinterpreterstobeunbelievers

WehavealreadymentionedthepositionoftheSalafinconsideringthepeopleofinnovationandsectswhich have originated through false interpretation to be unbelievers when they make a statementwhich would lead in the natural course of things to disbelief, even if they stop there and do notactuallysaywhattheyareleadingupto.Thefuqaha’andthemutakallimunvaryregardingthismatteraccordingtotheirdifferences.SomeofthemthinkthatitiscorrecttoconsiderasanunbelieveranyonewhommostoftheSalafsaidwas an unbeliever. Some of them have rejected this and did not think that these people should beexpelledfromthebodyofbelievers.Thatisthestatementofmostofthefuqaha’andmutakallimun.Theysaidthatalthoughthepeoplereferredtoaredeviants,rebels,misguided,weinheritfromthemasfromanyotherMuslimsandtheyarejudgedasMuslims.ThisiswhySahnunsaidthatsomeonewhopraysbehindthemdoesnothavetorepeattheprayer.HesaidthatallthecompanionsofMalikhavestatedthis,suchasal-Mughira,IbnKinanaandAshhab.Hesaid that this is because such aperson is aMuslimandhiswrong actiondoesnot takehimout ofIslam.Otherswereunsureaboutitandtheyhesitatedtosayeitherthatsuchapersonwasanunbelieverortheopposite of it. Malik made two different statements concerning it. They hesitate about whether torepeataprayerperformedbehindthem.QadiAbuBakral-Baqillani,theImamofthepeopleofverificationofthetruth,believedsomething

like this. He said that it is a difficult abstruse matter since these people do not clearly articulatedisbelief.Theyutterastatementwhichleadstoit.TheQadi’sstatementinrespectofthequestionisuncertain,reflectingtheuncertaintyofwhathisImam,MalikibnAnas,said.Inoneplacehesaidthatthosewhodoconsiderthemunbelieversbyinterpretationdonotconsideritlawful(halal)tomarrythem, eatmeat they have slaughtered nor to say the funeral prayer over their dead.They disagreeaboutthestatusoftheirinheritance,followingthedifferenceregardingtheapostate’sinheritance.Healso said, “Wealsoallow them tobequeath to theirMuslimheirs, but theydonot inherit from theMuslims.”Byandlargeheinclinedtonotcallingthemunbelieversintheend.Similarly,whathisShaykh,Abu’l-Hasanal-Ash‘ari,saysaboutitisunclear.Byandlarge,hedoesnotsaythatsuchpeopleareunbelievers.Disbeliefisinonesinglequalitywhichisdenialoftheexistenceof theCreator.Heoncesaid,“Whoeverbelieves thatAllah isaphysicalbody, theMessiah,oranyothersuchideahemighthavepickedupsomewhere,doesnotrecogniseHim,andisanunbeliever.”Abu’l-Mu‘ali showedasimilarapproach inhisanswers toAbuMuhammad‘Abdu’l-Haqqwhenheasked him about this matter. He made the excuse that any decision about it was difficult becauseplacinganunbelieverwithinthereligionorexpellingaMuslimfromitwassomethingterribleinthedeen.Othersamongthemeticulousscholarshavesaidthatonemustbecautiousaboutcallingthepeopleofinterpretation unbelievers. There is a danger of making the blood of those who pray and affirmAllah’s unity lawful. The error which leaves a thousand unbelievers untouched is lighter than theerroroftakingthelifeofasingleMuslim.TheProphet said, “When they say it (the shahada), their blood andproperty is protected frommeexceptforaright,andtheirreckoningrestswithAllah.”1Protectionisabsolutewhentheshahadahasbeendeclaredandhasnotbeendenied.Protectiononlyfallsawaybysomethingdecisive,andthereisnodecisivestatementintheShari‘aaboutthisnoranyclear analogy. The expressions in the hadith on the subject are open to interpretation.What theyclearlydocontainisthattheQadariyyaareunbelieverssincetheProphetsaid,“TheyhavenoshareinIslam.”TheProphet alsocalled theRafidites associators and cursed them.Similarly someonewhocalls theKhawarijandothersuchsectariansunbelievers finds in thishadithaproof forhiscallingthemso.Others have replied that phrases like these have come in the hadith about people who are notunbelieversinordertoshowextremedisapproval.Theirpositionamountstohiddendisbeliefratherthancleardisbeliefandhiddenshirkratherthanclearshirk.Similarstatements2arerelatedaboutshowingoff,disobeyingparentsandhusbands,lyingandotheractsofrebellion.Sothehadithhastwopossibleinterpretations,anditisonlytakenasbeingdecisivewhenthereisaclearproof.TheProphet called theKhawarij “theworst of people”.This is the quality of the unbelievers.3Hesaid,“Aneviltribeunderthesky.Blessingfortheonewhokillsthemortheonewhomtheykill.”4Hesaid,“Whenyoufind them,kill themasyouwouldkillanyenemy.”5Theapparentmeaningofthisstatementisthattheyareunbelievers,especiallywhentheyarelikenedtoanenemy.Thosewhothinkthattheyshouldbecalledunbelieversusethisasaproof.Peoplewhotake theotherpositionsay that theyarekilledsince theycameoutagainst theMuslimsandattackedthemasthehadithitselfindicates,“TheyfightthepeopleofIslam”.Inthiscase,killing

them is a hadd and not on account of their disbelief. Killing and its lawfulness is linked to theconsiderationofaggression,nottothestateoftheonekilled.Noteveryonegivenadeathsentenceisjudged to be anunbeliever.Compare that towhatKhalid said in thehadith, “Letme strike off hishead,MessengerofAllah.”Hereplied,“Perhapsheprays.”6Then they use as a proof the Prophet’swords, “They recite theQur ’an and it does not pass theirthroats,”7whenheinformedthemthatbeliefdoesnotentertheirhearts.ItislikethatwhentheProphetsaid,“Theypassthroughthedeenasanarrowpassesthroughgame.Theywill not return to thedeen until the arrow returns to the bowstring.”TheProphet continued,“Thearrowwenttoofasttobesmearedbydungandblood,”indicatingthatthepersonconcernedhadnoconnectiontoIslamatall.8The others answered that the meaning of, “It does not pass their throats,” is that they do notunderstanditsmeaningintheirhearts,noraretheirbreastsexpandedtoitnordotheirlimbsactbyit.Theyuseasacounterargumenthiswordsaboutthenotchofthearrow.Thisnecessitatesdoubtinhiscase.TheytakethewordsofAbuSa‘idal-Khudriconcerningthishadithasaproof,“IheardtheMessengerofAllah,mayAllahblesshimandgranthimpeace,say,‘Hegoesoutin(fi)thiscommunity’andhedidnotsay‘from(min)thiscommunity’.“AbuSa‘idwaspreciseinhistransmissionandexactinhischoiceofwords.Otherpeoplehavecounteredthispositionbypointingoutthattheexpression“fi” isnotnecessarilyan explicit statement that they are not part of the community as opposed to the expression“min”whichindicatesaseparation.Sotheyarepartofthecommunity.However,thishadithisrelatedfromAbuDharr,‘Ali,AbuUmamaandothersasbeing,“Hegoesoutfrom (min) my community” and “will be from (min) my community”. The meanings of theseprepositions are shared.There isno statementwhichexpels them from thecommunityby“fi” norincludestheminthecommunityby“min”.AbuSa‘iddidwellinmakingwhathereportedclear.Thisis part of what indicates the vast capacity of the Companions’ understanding, their precision inexpressingthemeaningswhichtheyextractedfromphrases,formulatingthemandprotectingtheminthetransmission.There are many confused and foolish statements about this matter among the schools of thoughtrecognisedbythepeopleofthesunnaandamongotherfactions.ThebestofthemiswhatJahm9andMuhammadibnShabib10said,“DisbeliefinAllahisignoranceofHim.Nooneisanunbelieverforanythingotherthanthat.”Abu’l-Hudhayl said: “Every interpreterwhose interpretationmakesAllah likeHis creation, attacksHis actions or denies His words is an unbeliever. Whoever confirms the existence of anythingexistingfrombeforeendlesstimewhichisnotsaidtobeAllahisanunbeliever.”Oneofthemutakallimunsaid,“Iftheinterpreterissomeonewhohasfundamentalknowledgeofthebasisof thematterandhis false interpretationdealswithoneof theattributesofAllah, thensuchaperson isanunbeliever. Ifhis interpretation isnot in thisarea, thenhe isdeviant. Ifhe issomeonewhohasnograspofthebasisofthematter,thenheisinerrorandisnotanunbeliever.”‘Ubaydullahibnal-Hasanal-‘Anbaribelievedthatthestatementsofthemujtahidsregardingtherootsof the deen should be considered correct when they refer to those areas which are open to

interpretation.Thevariousgroupsamongthecommunitydifferregardingthismatter.Whenallbutoneagreeaboutthetruthintherootsofthedeenconcerningsomething,theonewhoerrsinit isawrong-doer,adeviatoranda rebel.Thedispute isaboutwhether toconsiderhimanunbelieverornot.QadiAbuBakral-Baqillanirelatessomethingsimilartowhat‘UbaydullahsaidfromDa’udal-Isbahani.11HesaidsomepeoplerelatedfromDawudandal-‘AnbarithattheysaidthataboutallthosewhohaveknowledgeofAllah-glorybetoHim!-amongthepeopleofourreligionorfromotherreligionswhoaretryingashardastheycantoseekthetruth.Al-Jahiz and Thumama12 said something similar - that Allah has no proof against many of thecommon people,women, idiots and thosewho blindly follow among the Jews andChristians andothers since they do not have a natural dispositionwhich is capable of drawing conclusions fromproof.Al-GhazzalistatedsomethingclosetothisintheKitabat-Tafriqa.Anyone who says such things about the disbelief of someone who does not consider any of theChristiansandJewsoranywholeavethedeenoftheMuslimsunbelievers,orhesitatestocallthemunbelievers,ordoubtsit,ishimselfanunbelieveraccordingtotheconsensus.QadiAbuBakral-Baqillanisaid this isbecauseAllahand theMessenger tellus,and theconsensusagrees,thattheyareunbelievers.Whoeverhesitatesconcerningthathasdeniedthetextandreportordoubtsit.Rejectionofitanditsdenialonlyoccurfromanunbeliever.---1.Al-Bukhari.2.Suchas,“TheyhavenoshareinIslam,”etc.3.SeeQur ’an98:6.4‘AlikilledthematNihrawan.5.Muslimandal-BukharifromAbuSa‘idal-Khudri.6.Ibid.7.Al-Bukhari.ThishadithisrelatedabouttheKhawarij.8.Muslimandal-Bukhari.9.IbnSafwan,aMu‘tazili.10.AnotherMu‘tazili.11.FounderoftheDhahiriteschool.12.BothMu‘tazilites.---

SECTION4

Clarificationofwhichstatementsamounttodisbelief,whatonehesitatesaboutorisdisputedandwhatdoesnotamounttodisbelief

KnowthatsubstantiationofthissectionandtheremovalofdoubtmustbereferredtotheShari‘a.Theintellectdoesnothaveafreehandinit.

The clear judgement regarding this is that disbelief consists of every statement which explicitlydenies Allah’s lordship or oneness, or constitutes the worship of other than Allah or associatessomethingelsewithAllah.AmongthosewhodothisaretheDahriyya,1allfactionsofthepeopleofdualism, theDaisaniyya,2 theManichaeansand those like themamong theSabians,3ChristiansandMagians,4andthosewhoassociateotherswithAllahbyworshippingidols,angels,devils,thesun,thestars, fireoranythingother thanAllahamongthe idol-worshippersof theArabsand thepeopleofIndia,China,Sudanandelsewherewhodonotconsultadivinebook.The judgement of disbelief is the same in respect of the Qarmatians,5 the people who believe inincarnation,thosewhobelieveintransmigrationofsoulsamongtheBatiniyya,6theTayyara7amongtheRafidites,theBayaniyya,8andtheGhurbaniyya.9ItisthesamewiththosewhoadmitthedivinityofAllahandHisoneness,butbelievethatHeisneitherLivingnorTimeless,butthatHeistemporalorhasaformorclaimthatHehasason,aconsortoraparentorthatHewasbegottenfromsomethingorcameintoexistencefromitorthateternalthingsother-than-HimwerewithHimbeforetimeorthattherewassomeonewhofashionedtheearthother-than-Himor there is something other-than-Him thatmanages it.All of these conjectures constitutedisbelief according to theconsensusof theMuslims.Thisalsoapplies to the statementsofvariousphilosophers,astrologersandnaturalists.ItisthesamewithsomeonewhoclaimstositwithAllah,ascendtoHimandspeakdirectlytoHimorthatHeisincarnateinanyindividualasisstatedbysomeofthefalseSufis,esotericists,Christians,andQarmatians.Similarly,wearecertainofthedisbeliefofanyonewhosaysthattheworldiseternalandthat itwillgoonforever,orentertainsdoubtswhicharebasedonthepositionsofsomeof thephilosophersandDahriyya,orsaysthatthereistransmigrationofsoulsandthattheymoveforeverthroughdifferentindividualsandarepunishedandreceiveblissinthemaccordingtotheirpurityortheircorruption.ItisthesamewithanyonewhoadmitsAllah’sdivinityandoneness,butdeniesprophethoodingeneralortheprophethoodofourProphet,mayAllahblesshimandgranthimpeace,inparticular,orthatofanyoftheProphetsaboutwhomAllahhasgiveninformation,afterthatpersonhasknowledgeofit-he is an unbeliever without a doubt. This applies to the Hindus, most of the Jews and the AriansamongtheChristians,theGhurbaniyyafromtheRafiditeswhoclaimthatJibrilwassentto‘Ali,theatheists, theQarmatians, the Isma‘ilisand the ‘Anbariyyaamong theRafidites,while someof thesegroupsalsohaveaspectsofdisbeliefincommonwiththeearliergroups.The same applies to those who believe in Allah’s oneness, the truth of prophethood and theprophethoodofourProphet,mayAllahblesshimandgranthimpeace,butsaythattheProphetscanlie regarding what they brought. Whether or not he claims there is benefit in that, he is still anunbeliever according to the consensus. This is the case with the false philosophers, some of theesotericists,theRafidites,theextremeSufisandthepeopleofIbaha.10ThesepeopleclaimthattheoutwardpartsoftheShari’aandmostofthereportstheMessengershavebroughtaboutwhatwasandwhatwillbeamongthemattersoftheNextWorld,theGatheringandtheRising,andtheGardenandtheFirearenotastheyarestatedandhowtheyarenormallyunderstoodfromthewords.Accordingtothemthesereportsareusedtoaddresscreatureswiththeirbestinterestsinviewsinceitisnotpossibletoexplaintherealityofthesethingstothembecauseofthelimitationsofhumanunderstanding.ThusthewordsofthesepeopleinvalidatetheShari‘a,makethecommandsandprohibitionsvoid,denytheMessengersandcreatedoubtsaboutwhattheybrought.Itisthesame

withsomeonewhoattributesdeliberateliestoourProphetregardingwhatheconveyedandreportedabout,ordoubtshistruthfulness,orcurseshim,orsaysthathedidnotconveythemessageorscornshim or any of the Prophets or shows contempt for them and harms them.He is an unbeliever byconsensus.Similarly,weconsidertobeunbelieversthosewhohavethebeliefofsomeoftheancientsthateverytypeofanimalhadawarnerandaProphet-themonkeys,thepigs,ridingbeasts,worms,etc.Theytakeasaproof thewordsofAllah,“Everycommunityhasawarnerwhichhaspassedaway in it.”(35:25)ThatwouldleadtodescribingtheProphetsofthesespeciestogetherwiththeirblameworthyqualities.Suchastatementcontainscontemptfor the loftyrankofprophethood.There isconsensusamongtheMuslimsthatthisisnotthecaseandthattheonewhosaysitshouldbedenied.-SimilarlyweconsidertobeunbelieversthosewhoacknowledgethesoundbasisofwhathasprecededandtheprophethoodofourProphet,butsaythathewasblack,ordiedbeforehegrewabeard,orwasnotinMakkaandtheHijaz,orwasnotaQurayshi.Thisisbecausetheydescribehimwithotherthanhisknownattributesandthatamountstodenyingandrejectinghim.ConsideredasunbelieversalsoarepeoplewhoclaimthatanyoneelsewasaProphetalongwithourProphetorafterhim,suchasthe‘Isawiyya11amongtheJewswhosaythatMuhammad’smessagewasspecificallyfortheArabs,andtheKhurramiyyawhosay that there isacontinuingsuccessionofMessengers,and likemostof theRafiditeswhosaythat‘AlisharedinthemessagewiththeProphet,mayAllahblesshimandgranthimpeace,andeveryImamamongsuchpeoplewhoisputonthesameparasMuhammadinrespectoftheproofandprophethood,liketheBazi‘iyyaandtheBayaniyya12whosaythatBazi‘,BayanibnIsma‘ilal-HindiandtheirlikeswereProphets,orwhoclaimsprophethoodforhimselforallowsthestatusofprophethood tobe acquired and its rank reachedbypurityofheart - like thephilosophers and theextremeSufis.Thisalsoappliestothoseofthemwhoclaimthattheyhavereceivedrevelationeveniftheydonotlayclaimtoprophethood,orclaimthattheyascendtoheaven,entertheGarden,eatfromitsfruits,andembrace itsHouris.All of thesepeople areunbelieverswhodeny theProphetbecause theProphetsaidthathewastheSealoftheProphetsandtherewouldbenoProphetafterhim.HereportedfromAllahthathewastheSealoftheProphetsandthathewassenttoallmen.Thecommunityareunitedinagreement that this statement is taken literally and thatwhat is to be understood from it iswhat ismeant literally and not an interpretation or abstraction. There is no doubt that all those sectswhomakefalseclaimsareunbelieversabsolutely,byconsensusandreport.SimilarlythereisaconsensusaboutthedisbeliefofanyonewhocontradictsthetextoftheBookorasinglehadithwhosetransmissionisagreeduponandcertain,anditisagreedthatthisistobetakenliterally.Forinstance,theKhawarijareconsideredtobeunbelieversbecausetheyinvalidatematernalkinship.Thatiswhyalsoweconsidertobeunbelieversthosewhodonotthinkthatthosewhohaveadopted a religion other than Islam are unbelievers, orwho hesitate about them or are unsure orconsider their position valid. Even if he displays his Islamwhile doing so, believes in Islam andbelievesthateverypositionexceptIslamisinvalid,heisstillanunbelieversincehehasmanifestedtheoppositeofthat.Similarly,weabsolutelydeclare thedisbeliefofeveryonewhomakesastatement thatresults in themisguidanceofthecommunity,andallwhodeclaretheCompanionstobeunbelievers-forinstance,whattheKumayliyya13among theRafidites sayaboutallof thecommunityafter theProphetbeing

unbelieverssincetheydidnotadvance‘Ali,andtheyfurtherdeclarethat‘Aliwasanunbelieversincehedidnotadvancehimselfandseektheadvancementhewasdue.ThesepeoplehavedisbelievedinvariouswaysbecausetheyhavecompletelyinvalidatedtheShari‘asincetheydestroythetransmissionof it and theQur ’an by claiming that they have been transmitted by unbelievers. This - andAllahknowsbest-iswhatMalikindicatedbyoneofhistwostatementsaboutkillinganyonewhodeclaredthattheCompanionswereunbelievers.ThentheyhavedisbelievedinanotherwaybecausetheyhavecursedtheProphet,mayAllahblesshimandgranthimpeace,bywhattheysayandbytheirclaimthathegaveacontract to‘Ali,knowingthathewoulddisbelieveafterhim.ThecurseofAllahbeuponthem!MayAllahblessHisMessengerandHisfamily!Similarly,weconsiderpeopletobeunbelieversbytheirdoinganyactionwhichtheMuslimsagreecanonly issuefromanunbeliever,evenif theonewhodoes itclearlystates thathe isaMusliminspiteofdoingthataction-suchasprostratingbeforeidols,thesun,themoon,thecrossorfire,andfrequenting churches and synagogues with their people, wearing their clothes by putting on thezunnarbelt,14orhavingamonk’stonsure.SimilarlytheMuslimsagreeaboutthedisbeliefofanyonewhomakesitlawfultomurder,drinkwineor fornicate,whichAllahhasmadeharam, after he knows thatAllah hasmade itharam - like thepeopleofIbahaamongtheQarmatiansandsomeoftheextremeSufis.WealsodeclareabsolutelythedisbeliefofwhoeverdeniesandrejectsoneofthepillarsoftheShari‘aandwhatisdefinitelyknownbymultipletransmissiontobeoneoftheactionsoftheMessengeronwhich there is a complete consensus - like someonewho rejects the obligatory nature of the fiveprayers and the number of their rak‘ats and prostrations. Such amanmight say, “Allahmade theprayer a general obligation on us. As for its being five or with these particular attributes andconditions,IdonotknowthatforcertainsincenocleartexthascomeintheQur ’an.ThereportaboutitfromtheMessenger,mayAllahblesshimandgranthimpeace,isonlyasinglereport.”Similarly,peopleagreeaboutthedisbeliefofthoseamongtheKhawarijwhosaythattheprayeronlytakesplaceatthebeginningandendoftheday.TheBatiniyyaareunbelieversbywhattheysayabouttheobligatoryprayersbeingthenamesofmenwhosegovernmenthasbeencommandedandthefoulthingsandharam thingsbeingnamesofmentheyhavebeencommandedtoreject.OneofthefalseSufissaidthatwhenthesoulhasbeenpurifiedbyworshipandlongstrivingapointisreachedwhere theselfhasbeeneliminatedandeverything ispermitted to itand thecontractof theShari‘aisremovedfromit.Similarly,anyonewhorejectsMakka,theHouse,theMasjidal-Haramasbeingthesiteforthehajjorthedescriptionofthehajj,orsays,“ThehajjisobligatoryintheQur ’anasistakingaqibla,butasforitbeingthiscustomaryformanditstakingplaceinMakka,theHouseandtheMasjidal-Haram,Idonotknowwhetherthisisthecaseornot.PerhapsthosewhotransmittedthattheProphet,mayAllahbless him and grant him peace, explained it as such made a mistake and misconstrued it,” areunbelievers.ThereisnodoubtthatsuchapersonandthoselikehimareunbelieversiftheyarepeoplethoughttopossessknowledgeofthematterandhavemixedwiththeMuslimsandkepttheircompanyforalongtime.IfheisanewMuslim,thenheistold,“YourpropercourseistoasktheMuslimsaboutthesethingswhichyoudonotyetknow.Youwillnotfindanydisputeamonganyofthemwithoutexception,right

backtothecontemporariesoftheMessengerofAllahthatthesemattersareasyouhavebeentoldandthattheplaceofpilgrimageisMakkaandthatthehousewhichisfoundthereistheKa‘baandthatitistheqiblatowhichtheMessengerofAllahandtheMuslimshaveprayedandtowhichtheygoonhajj.ThisiswhattheProphetdidandtheMuslimshavedone.Thedescriptionoftheprayersmentionedarethosewhich the Prophet did.He explainedwhatAllahmeant by the prayers andmade their limitsclear.Soyouhaveknowledgeastheyhadknowledge.Donotdoubtthisfromnowon.”AnyonewhodoubtsthesethingsanddeniesthemafterhehaslookedintothemandkeptthecompanyofMuslimsisanunbelieverbyagreement.Hehasnoexcusebyclaimingthathedoesnotknowandheisnotconsideredtobetellingthetruth.Hisoutwardconcealshisunbeliefsinceitisnotpossiblethathedoesnotknowthis.FurthermorewhenheallowsthecommunityfromfirsttolasttohavebeeninillusionanderrorregardingwhattheyhavetransmittedaboutthesethingsandwhattheyagreetobethestatementoftheMessengerandhisactionandthecommentaryofwhatAllahmeansbythem,hetherebycastsdoubtontheentireShari‘a,sincetheyaretheoneswhohavetransmittedbothitandtheQur ’an.Suchastatementwouldcompletelyunraveltheropeofthedeen.Whoeversayssuchathingisanunbeliever.ItisthesamewithanyonewhodeniestheQur ’an,orasingleletterofit,oraltersanyofit,oraddstoit-aswasdonebytheBatiniyyaandtheIsma‘ilis-orclaimsthatitisnotaproofofprophethoodfortheProphetorthatitdoesnotcontaineitherprooformiracle.ThatislikethestatementofHishamal-Fuwati15andMa‘maras-Saymari16thattheQur ’andoesnotgiveevidenceofAllahandthatthereisnoproofofprophethoodinitforHisMessenger,anditdoesnotindicateeitherrewardorpunishmentorjudgement.Theymustbeconsideredunbelieversbecauseofthatstatement.Similarly,wedeclareboththesementobeunbelieversbecausetheydenyeverysinglemiracleoftheProphet,mayAllahblesshimandgranthimpeace,standingasaproofforhim,orthecreationoftheheavensand theearthbeingaproofofAllah.That isbecause that iscontrary to theconsensusandmultipletransmissionsfromtheProphetwhichusethesethingsasaproof,aswellascontradictingtheclearstatementsoftheQur ’antothateffect.Similarly, anyonewhodenies anythingwhich is in theQur ’an after he knows that it is part of theQur ’an in the copies of theQur ’an that theMuslims possess, and is not ignorant of it nor a newMuslim, is anunbeliever.Forproofof his denial, such amanuses either the fact that hedoesnotconsideritstransmissiontobesoundandhehasnoknowledgeofit,orhemaintainsitstransmittertobesomeonedoubtful.Wedeclarehimtobeanunbelieverbythetwopreviouslymentionedcriteria,becausehedenies theQur ’anandhedenies theProphet,mayAllahblesshimandgranthimpeacealthoughhedoessobyveiledallusion.ItisthesamewithanyonewhodeniestheGarden,theFire,theRising, the Reckoning or Resurrection. He is an unbeliever by consensus because of the clearreferencetothesethingsintheQur ’anandbytheconsensusofthecommunityaboutthesoundnessoftheirtransmissionbymanypaths.Similarlyunbeliefappliestoanyonewhoacknowledgestheirexistence,butsaysthatwhatismeantbytheGarden,theFire,theGathering,theRisingandtheRewardandPunishmentaremeaningswhicharenottobetakenliterally,sayingthattheyarespiritualpleasuresandinnermeanings,asissaidbythe Christians, philosophers, esotericists and some of the false Sufis. They claim that the Risingmeansdeathorsimplypassingaway,thecollapseoftheformofthespheresoftheheavens,andthedissolution of theworld, as has been stated by some of the philosophers. Similarly,we absolutelydeclare the disbelief of the extreme Rafidites when they claim that the Imams are better than the

Prophets.Asforsomeonewhorejectswhatisknownbymultipletransmissionconcerninghistoricalaccounts,biographies,andgeographicaldescriptionsbutwhoserejectiondoesnot lead to the invalidationoftheShari‘anorleadtothedenialofapillarofthedeen,suchasdenyingtheraidofTabukorMu‘ta,ortheexistenceofAbuBakrand‘Umar,themurderof‘Uthmanorthecaliphateof‘Ali,whichareknownbynecessarytransmission,thenwhenthisdenialdoesnotcontaindenialoftheShari‘a, thereisnowaytocallsuchapersonanunbelieverbyhisrejectionofanyofthesethingsorhisdenialofhavinganyknowledgeofthem,sinceinthisthereisnothingmorethanstupidity.AnexampleofthisiswhenHishamal-Fuwatiand‘Abbadas-SaymarideniedthattheBattleoftheCamelandthewarof‘Aliagainstthosewhoopposedhimtookplace.AsforsomeonewhodeclarestheseandothersuchthingsopentodoubtinordertocreatesuspicionaboutthetransmittersandtomaketheMuslimsdoubtthem,wedeclarewithoutreservationthatheisanunbelieverbythatsinceitwouldleadtoinvalidationoftheShari‘a.As for the one who rejects the consensus17 itself when that consensus has not come by way oftransmissionbymultiplepathsfromtheProphetwhogaveustheShari‘a,mostofthemutakallimun,someofthefuqaha’andspeculatorsinthisareasaythatwhoeverdisagreeswithasoundconsensus,whichsatisfiesthepreconditionsofconsensusgenerallyagreedupon,isanunbeliever.TheirproofliesinthewordsofAllah,“WhoevermakesabreachwiththeProphetafterguidancehasbeenmadecleartohimandfollowsapathotherthanthatofthebelievers,himWeshallturnovertowhathehasturned to andWe shall roast him inHell, an evil home-coming,” (4:115) and theProphet’swords,“WhoeverdisagreeswiththecommunitybythelengthofahandhascastofftheropeofIslamfromhisneck.”18Theyquotetheconsensusthatanyonewhodisagreeswiththeconsensusisanunbeliever.Othershold thatone stops shortofabsolutelydeclaring thedisbeliefof thosewhodisagreewithaconsensuswhichisbasedonthetransmissionofthe‘ulama’.Others believed that there should be hesitation about considering someonewho disagreeswith theconsensustobeanunbelieverwhenitisamatterofopinion-likeconsideringan-Nazzam19tobeanunbeliever for disputing the consensus becausewhat he saidwas contrary to the consensus of theSalafinthemanneroftheirargumentation.***QadiAbuBakral-BaqillanisaidthatheconsidereddisbeliefinAllahtobeignoranceofHisexistenceand belief inAllah to be knowledge ofHis existence.No one should bemade an unbeliever by astatementoranopinionunlessthatamountstoignoranceofAllah.IfsomeonerebelsbyawordoranactionagainstaclearstatementofAllahandHisMessengeroragainsttheconsensusoftheMuslims,suchbehaviouronlyexistsfromanunbeliever.Ifsomeonefurnishesjustificationforsuchbehaviour,he has disbelieved. It is not because of his word or action, but because of the disbelief which itimplies.According toQadiAbuBakr, disbelief inAllahonlyoccurs inoneof threeways.Oneof them isignorance of Allah. The second is doing an action or making a statement which Allah and HisMessenger have said, or all the Muslims are agreed, only issues from an unbeliever - such asprostratingtoidols,goingtochurches,andadoptingthezunnar-beltof theChristiansandattendingtheir festivals along with them. The third is when their statement or action is incompatible withknowledgeofAllah.

HesaidthateveniftheselasttwoarenotactuallyignoranceofAllah,theyareasignthattheonewhodoesthemisanunbelieverstrippedofbelief.AsforsomeonewhodeniesoneofAllah’sessentialattributesorrejectsit,reflectonwhatthatmeans.Itisasifheweresaying,“Allahisnotknowing,norpowerful,nordoesHehavewillorspeech,”orsimilar things about the attributes of perfectionwhich are necessary forAllah.20Our ImamshavefirmlystatedbyconsensusthatanyonewhodeniesHimoneoftheseattributesandstripsHimofitisanunbeliever.ThatisthebasisofSahnuncallingsomeonewhosaid,“Allahdoesnothavespeech,”21anunbeliever.Hedoesnotcallthepeopleofinterpretationunbelieversaswehavealreadystated.Regarding someone who is ignorant of one of these attributes, scholars disagree. Some of themconsiderthisdisbelief.ThatisrelatedfromAbuJa‘farat-Tabariandothers.Abu’l-Hasanal-Ash‘arialsosaiditonce.Agroup of them, including al-Ash‘ari, considered that this does not remove the name of believerfromhim.Al-Ash‘arisaidthatisbecausehedoesnotbelieveabsolutelythathispositioniscorrect.Hesupposesthat,byit,heiswithinthedeenandtheShari‘a.Thesepeopleusedthehadithoftheblackwomanasaproof.TheProphetonlyaskedherabouttawhidandnothingelse.Theysaidthatifmostpeoplewere tobequestionedabout theattributesand tested, therewouldonlybea fewwhowouldactuallyknowthem.Thereisahadiththatmentionsamansaying,“IfAllahhaspower(qadara)overme...”(Onevariantadds,“PerhapsIwillmisleadAllah.”)TheProphetsaid,“MayAllahforgivehim.”One of the ‘ulama’ explained this hadith making various points. Part of what he said is that“qadara”(to have power) could have the meaning of “qaddara” (to decree). The man was notdoubting Allah’s power to give him life, but only the Raising from the dead itself which is onlyknown through the Shari‘a. Perhaps the Shari‘a had not yet brought them an absolute statementregarding it so that doubt about it would automatically entail disbelief. Intellects are allowed freescope in things which are not actually defined by the Shari‘a. Or else “qadara” might mean toconstrictanditiswhathehasdonetohimselfinhiscontemptforhimselfandhisangerathisownrebellionagainstAllah.It issaidthathesaidwhathesaidwithoutfullyunderstandinghiswordsorcontrolling his expression, being overcome by fear and terror which took away his intellect, andtherefore he was not punished for it. It is said that this was during the time of the gap [in therevelation],22andatimewhenpuretawhidalonewassufficient.ItissaidthatthisexpressionwasoneofthestylisticdevicesoftheArabswhoseformisnotexplicitandwhosemeaningmustbedefined.It iscalled“theknowingpretendingtobe ignorant”andthereare other examples of it in their language. It is likeAllah’swords, “Perhaps hewill remember orfear,”(20:45)and“Eitherweoryouareuponrightguidanceorinclearmisguidance.”(34:25)Thereisalsothecaseofsomeonewhoaffirmstheactiveattributeanddeniesthepassive,saying,“IsaythatAllahisKnowingbutwithoutknowledge,Speakingbutwithoutspeech,”andsimilar thingsabout all the attributes.This is the casewith the schoolof theMu‘tazilites. If someonedefends theconclusion to which this statement inevitably leads, he is an unbeliever because, by denyingknowledge,heinfactdeniestheattributeoftheKnowersinceonlyonewithknowledgeisdescribedasknowing.Itisasifinhisopinionhehasclearlystatedtheconclusiontowhichhisstatementleads.Thesameappliestoallthefactionsofthepeopleofinterpretationamongtheanthropomorphists,the

Qadariyyaandothers.Whoeverdoesnotpunishthemfortheconclusionreachedfromtheirstatementnortakethemtotaskforwhattheirpositionleadstodoesnotthinkthattheyareunbelievers.Suchapersonsaysthatbecausebystoppingshortofactualdenialoftheactiveattribute(i.e.thatAllahisKnowing),theyineffectsay,“WedonotsaythatHeisnotKnowing,andwedonotdenythefinalstatementwhichyouclaimforus.Bothyouandwebelievethatitisdisbelief.Wesaythatourstatementdoesnotleadtothatpositionaccordingtoourpremises.”Forthesetworeasons,thereisdisagreementaboutthedisbeliefofthepeopleofinterpretation.Whenyouunderstand this, thecauseof thedisagreementof thepeople concerning thismatterwillbecomecleartoyou.ThecorrectpositionisnottocallthemunbelieversandtoavoidanyabsolutestatementtotheeffectthattheyareoutsidethedeenandtoallowthejudgementsofIslamtoproceedwiththemasregardsretaliation,inheritance,marriage,bloodmoney,theprayeroverthem,buryingtheminthegravesoftheMuslimsandallMuslimtransactions.However,oneshouldbeharshtowardsthemby subjecting them to severe punishment, firm restraint and ostracismuntil they revert fromtheirinnovation.ThisisthewaytheFirstGenerationbehavedtowardssuchpeople.ThosewhomadethesestatementsaboutQadaranddeveloped theopinionsof theKhawarijand theMu‘tazila were alive in the time of the Companions and the generation after them. Neither theCompanionsnortheTabi‘undeniedthemagravenorcutofftheinheritanceofanyofthem.Howevertheydidostracizethemanddisciplinethemthroughbeating,exile,andexecution,accordingtotheirstates,becausetheyweredeviators,misguided,rebelsandpeopleofgreatwrongactionaccordingtotheprecisescholarsandthepeopleoftheSunna.However,theydidnotsaythattheywereunbelievers-asopposedtothosewhoexpressadifferentposition.MayAllahgivesuccesstothecorrectposition.QadiAbuBakral-Baqillanisaid:“AsforthequestionsoftheThreatandthePromise,23theVision,24thecreationofactions,25 theeverlastingnessofnon-essentialmatters26and theauto-generationofthings,27andotherfinepointslikethese,theprohibitionondeclaringthosewhoholdsuchpositionsto be unbelievers is clear, since ignorance concerning any of these things cannot be consideredignoranceofAllah.NordotheMuslimsagreeaboutthedisbeliefoftheonewhoisignorantofanyofthesethings.”ThisclarifiesthejudgmentonanyMuslimwhocursesAllah.---1.Atheistswhoattributeeventstotimeliketheevolutionists.2.AsectofZoroastrianswhobelieveinacreatorofgoodandacreatorofevil,andlivinglightandthedeaddarkness.3.Meaningthosewhoworshiptheangelsorthestars.4.Fire-worshippers.5.Carmathians,agroupofdualistIsma‘ilis.6.EsotericistswhosaythattheQur ’anisnottobetakenliterally.7.AnextremeShi‘itegroup.8.WhosaythatthespiritofAllahwasincarnatein‘Ali.9.AnextremeShi‘itegroupwhosaythatthemessagewasmeantfor‘Ali.10.Thosewhopermittheharam11.From‘Isa ibn Ishaqal-Yahudiwhoclaimed tobeaProphetand lived in the timeof theKhalif,Marwanal-Himar.HehadalargeJewishfollowing.

12.ExtremeRafiditesects.13.ExtremeRafiditeswhobelievedin transmigration, incarnationandthatprophethoodwasa lightwhichpassedfromonemantoanotherandthatitwastherightof‘Ali.TheysaythattheCompanionsallbecameunbelieverswhentheyofferedallegiancetoAbuBakr,‘Alialongwiththem.14.WorntoshowthatthewearerisnotaMuslim.15.AQadari.16.Leaderofasect.17.Ijma‘:itreallymeansresolution(‘azm)aswhenitsaysintheQur ’an,“Whentheyagreedontheirmatter.” (12:102)Then itcame tomean theagreementof themujtahidsof thiscommunityafter thetimeoftheProphet.Al-Baghawisaysthattherearetwotypesofconsensus:general,whichisliketheconsensusof thecommunityabout theprayerandthenumberofrak‘ats,andparticular, likesayingthatapersonwhorejectsothersuchthingsisanunbelieverunlessitisthroughignorance.18.AbuDawudintheSunan.19.ApoetandMu‘tazilimutakallimwhodiedin231.20.Theattributesofperfectionareexistence,self-sufficiency,power,will,knowledge,life,hearing,sight,speech.21.i.e.oneoftheattributesofperfection.22.AtimenearthebeginningoftheRevelationwhenaconsiderabletimeelapsedwithoutanyoftheQur’anbeingrevealed.

23.AfundamentalMu‘tazilitedoctrinethatAllahmustcarryoutapromiseorathreatHemakes.24.TheMu‘tazilitessaythatAllahwillnotbeseenintheNextWorld.25.TheMu‘tazilitedoctrinethatmancreateshisownactions.26.Al-Ash‘arisaysthatnon-essentialmatterslikecolourdonotlastforever,butmanypeopleoftheSunnadisagreewithhim.27.InwhichtheMu‘tazilitesandphilosophersbelieve- likeknowledgebeinggeneratedbyaproofandbeingacquiredonaccountofthatproof.---

SECTION5

ThejudgementonadhimmiwhocursesAllah

Asfordhimmis,itisrelatedfrom‘Abdullahibn‘UmarthatacertaindhimmiattackedthehonourofAllahbeyondwhathisreligionallowedandusedasaproof.Ibn‘Umardrewhisswordagainsthimandwentafterhimandthemanfled.Malik inThe Book of Ibn Habib and al-Mabsut, and Ibn al-Qasim in al-Mabsut and The Book ofMuhammad,andIbnSahnunallsay,“AnyJeworChristianwhorevilesAllahinanywayotherthanwhat constitutes part of their belief is killed without being asked to repent.” Ibn al-Qasim added,“unlesshebecomesaMuslim.”Hesaidinal-Mabsut,“voluntarily.”

Asbaghsaid,“This isbecause theway inwhich theydisbelieve ispartof their religion.Theyhavebeengivenatreatybasedonthat-i.e.theirclaimthatAllahhasafemaleconsort,apartnerandason.Butasforotherliesandvilification,theywerenotgivenatreatyforthem,sosuchthingsbreaktheirtreaty.”Ibnal-QasimsaidinTheBookofMuhammad,“AnyoneamongotherreligionswhorevilesAllahinanyotherwaythanthewayHeismentionedinhisBookiskilledunlesshebecomesMuslim.”Al-MakhzumiinAl-Mabsut,MuhammadibnMaslamaandIbnAbiHazimsaid,“Heisnotkilleduntilhehasbeenasked to repent,beheMuslimorunbeliever. Ifhe repents,he is all right. Ifnot,he iskilled.”Mutarrifand‘Abdu’l-MaliksaidsomethingsimilartowhatMaliksaid.AbuMuhammadibnAbiZaydsaidthatwhoevercursesAllahinanywayotherthanthatbywhichhenormallydisbelievesiskilledunlesshebecomesaMuslim.Wehavealreadymentioned thestatementof Ibnal-Jallab.Wehavealsomentioned thestatementof‘Ubaydullah,IbnLubabaandothershaykhsofthepeopleofAndalusiaabouttheChristianwomanandtheir fatwa and consensus to kill her because she cursed - in accordance with the way which shenormallydisbelieved-AllahandtheProphet.1ThisaccordswithotherstatementsaboutanydhimmiswhocursetheProphetbecauseofthewayinwhichtheydisbelieveinhim.There is no difference in theway they are treated betweenwhether they curseAllah or curseHisProphetbecausetheyaregiventhetreatyprovidedthattheydonotmanifestanythingoftheirdisbeliefand that theydonot subjectus to listening to anythingof thatkind. If theydo so, that breaks theirtreaty.Scholars disagree about a dhimmi who is also a zindiq from his own deen. Malik, Mutarrif, Ibn‘Abdu’l-HakamandAsbaghsaidthatheisnotkilledbecausehegoesfromdisbelieftodisbelief.‘Abdu’l-Malikibnal-Majishunsaidthatheiskilledbecausehehasadoptedareligionwhichhasbeenconfirmedfornooneandforwhichjizya-taxisnottaken.IbnHabibsaid,“Idonotknowanyonewhosaysanythingelse.”--1.Seeabovep.412.--

SECTION6

ThejudgementonanyonewhoclaimsdivinityoruttersfalsehoodsandliesaboutAllah

As for someone who forges lies against Allah by laying claim to divinity or messengership, ordeniesthatAllahishisCreatororhisLordorsays,“IhavenoLord,”orspeaksnonsensealongtheselineswhileheisdrunkorinafitofmadness,thereisnodisputethatanyonewhosayssuchthingsorclaims themwhile his intellect is sound is an unbeliever as we have already stated. However, hisrepentance is accepted, as is generally understood, and his regret helps him and saves him fromexecutionsoheshouldexpressit.However,heisnotsafefromseverepunishment.

Thechastisementisnotlightenedforhimsothatpeoplelikehimwillbedeterredfromutteringsuchthings and he will be prevented from repeating his disbelief or his ignorance. If he repeats suchthings,itwillbeknownthathehasmadelightofhisretraction,andthatisaproofoftheevilofhisheartandthefalsenessofhisrepentance.Inthatcasehebecomeslikethezindiqwhoinwardlydoesnotbelieve.Wedonotacceptfurtherretraction.Thejudgementisthesamewhetheramanisdrunkorsober,butinthecaseofamadmanorimbecile,such people do not know what they are saying in their state of dementia and total absence ofdiscrimination,sonoattentionispaidtowhattheysay.Iftheysayanythingofthiskindwhenabletodiscriminate, even if they do not have full possession of their intellect and are not consideredresponsible,theyarepunishedforitsothattheywillrefrainfromdoingitagain,inthesamewaythatsuch people are disciplined for any reprehensible actions they do.They continue to be disciplineduntiltheystopdoingitjustasananimalistrainedtocurbbadcharacteruntilitbecomesdocile.‘AliibnAbiTalibburnedsomeonewholaidclaimtodivinity.‘Abdu’l-MalikibnMarwanexecutedal-Harithal-Mutanabbiandcrucifiedhim.Morethanoneofthecaliphsandkingsdidthattopeoplewhomadesuchclaims.The‘ulama’oftheirtimeagreedthattheyhad acted correctly. Anyone who disagrees that the claims of such people consitutes disbelief ishimselfanunbeliever.In thedaysof the ‘Abbasidcaliph,al-Muqtadir, the fuqaha’ofBaghdadamong theMalikisand theQadioftheQadis,Abu‘Umaral-Maliki,agreedtokillal-Hallajandcrucifyhimforhislayingclaimto divinity and incarnation and hiswords, “I am theTruth,” even though he outwardly kept to theShari‘a.Theydidnotaccepthisrepentance.ThatisalsohowtheyjudgedIbnAbi’l-Faraqid1whomadeasimilarclaimtothatofal-Hallajlateroninthetimeof theCaliph,ar-Radibillah.TheQadiof theQadisofBaghdadat that timewasAbu’l-HusaynibnAbi‘Umaral-Maliki.Ibn‘Abdu’l-Hakamsaidinal-Mabsut,“AnyonewhoclaimstobeaProphetiskilled.”AbuHanifaandhiscompanionssaid,“WhoeverdeniesthatAllahishisCreatororhisLordorsays,‘IdonothaveaLord’isanapostate.”Ibnal-QasimsaidinTheBookofIbnHabibandMuhammadsaidinal-‘Utibiyya thatsomeonewhoclaimstobeaProphetisaskedtorepent,whetherhesaysitsecretlyormakesitpublic.Heislikeanapostate.Sahnunandothersalsosaidthat.AshhabsaiditregardingaJewwhoclaimedtobeaProphetandclaimedthathewasaMessengertotheMuslims.Ifsomeonemakesthatclaimpublic,heisaskedtorepent.Ifherepents,heisallright.Otherwise,heshouldbekilled.AbuMuhammad ibnAbiZayd said that anyonewho curses hisCreator and claims that his tongueslippedandthathemeanttocurseShaytan iskilledforhisdisbeliefandhisexcuseisnotaccepted.Thisisbasedontheotherstatementthatrepentanceisnotacceptedfromsomeonewhodoesthis.Abu’l-Hasanal-Qabisisaidaboutthedrunkwhosays,“IamAllah,IamAllah,”thatifherepents,heisdisciplined.Ifherevertsagaintosayingsuchthings,heisdealtwithasazindiqbecausethisisthedisbeliefofthosewhomock.--1.Hewaswell-knowninBaghdad.Heclaimedtobedivineandsaidthathecouldbringthedeadtolife.Thecaliphar-Radibillahorderedthathebearrestedsohefled.Afterhewascaptured,hewas

judgedtobeanunbelieverandwasexecutedin322.--

SECTION7

ThejudgmentontheonewhounintentionallycountersthemajestyofhisLordbydisreputablewordsandfoolishexpressions

Thereisalsothecaseofsomeonewhouttersdisreputableorfoolishwordsnotcaringwhathesaysso that what he says makes light of the greatness and majesty of his Lord, or who, by makingexamplesendowscertainthingswithattributesbywhichAllahaloneisexalted,orappropriateswordstodescribeacreaturewhichareonlyproper todescribehisCreator,withouthavinganydeliberateintentionofdisbelieforofmakinglightofAllahordeliberategodlessness.Ifherepeatssuchthingsandisknownforthem,thatindicatesthatheissomeonewhomockshisdeen,makeslightofthesanctityofhisLordandisignorantoftheincommensuratenatureofHismightandgreatness.Thisconstitutesdisbeliefwithoutadoubt.ItisthesameifwhathesaysindicatesscornanddisparagementofhisLord.Someofthefuqaha’ofCordoba,IbnHabibandAsbaghibnKhalid,gaveafatwathatamanknownasIbnAkhi‘Ajab1shouldbekilled.Hehadgoneoutonedayandgotcaughtintherain.Hesaid,“Theleather-piercerhasbegun tosprinklewater fromhis leather-skins.”Certain fuqaha’,AbuZayd, theauthor of ath-Thamaniyya, ‘Abdu’l-‘A’la ibnWahb and Aban ibn ‘Isa hesitated about spilling hisblood.They thought that itwas idle talk forwhichdisciplinewouldbe sufficient.TheQadi at thattime,MusaibnZiyad,gaveafatwatothelattereffect.IbnHabibsaid,“Hisbloodisonmyneck.ShalltheLordweworshipbereviledandwenothelpHim!We should thenbebad slaveswhodidnot serveHim!”Hewept, left the assembly andwent to theAmir, ‘Abdu’r-Rahman ibn al-Hakam al-Umawi. ‘Ajab, the man’s paternal aunt, was one of theAmir ’sfavourites.IbnHabibinformedtheAmiraboutthedisagreementofthefuqaha’andtheAmirgrantedleavefor thepositionofIbnHabibandhiscompaniontobefollowedandcommandedthatIbnAkhi‘Ajabbekilled.Hewaskilledandcrucifiedinthepresenceofthetwofaqihs.TheQadiwasdismissedbecausehewassuspectedofsycophancyinthiscase,andtheAmirrebukedandreviledthefuqaha’.Asforasingleslightfaultwhichissuesfromsomeoneoralapsewhichisanexceptiontotheruleandcontainsneitherdisparagementor contempt,he ispunished for it anddisciplinedaccording towhatitdemands,howterribleitsmeaningis,andthestateoftheonewhosaidit.Bothitscauseandcontextareexamined.Ibnal-Qasimwasaskedaboutamanwhocalledanothermanbyhisnameandheansweredhim,“AtYourservice,OAllah,atYourservice.”Hesaidthatifheisignorantorsaiditoutofstupidity,thereisnothingagainsthim,meaningthatheisnotkilledforit.Theignorantisrestrainedandtaught,andtheidiotisdisciplined.IfhesaiditwiththeintentionofputtingthemaninthepositionofhisLord,hehasdisbelieved.Thisistheimportofwhathesaid.Manyfoolishandsuspectpoetshavebeenextravagantinthiscontextandmadelightoftheperfectionof Allah’s holiness. They have done things which we refuse to mention in our book and on our

tongue.Ifithadnotbeenthatweintendedtogivetheconclusionsconcerningthecaseswhichwehavealreadyrelated,wewouldnotevenhavementionedanyofthethingswehavefoundhardtomentionwhichhavebeenrelatedinthesesections.Then there is what ignorant people and captious tongues have uttered in this respect - like thestatementofoneoftheArabs:Lordoftheslaves,whatiswrongbetweenusandYou!Youusedtogiveusrain,sothisisnotseemlyonYourpart.Senddownrainonuswithoutdisdain.Othersuchwordshavebeenutteredbytheignorantandbythosewhohavenotbeenputrightbythestraighteningof thedisciplineof theShari‘a and correct knowledge about thismatter. Such thingsseldomcomefromanyexceptanignorantmanwhomustbetaughtandrestrained.Harshnessshouldbeshowntohimsothathewillnotrepeatsuchthingslikeitagain.AbuSulaymanal-Khattabisaidthatwordssuchastheseareirresponsible.Allahisfarremovedfromsuchthings.‘Awnibn‘Abdullahsaid,“EachofyoushouldexalthisLordandnotmentionHisnameinpassingconversationlesthesaysthingssuchas,‘MayAllahdisgracethedoganddosuch-and-suchtohim.’“Part of what we have learned from our shaykhs is that the name of Allah should be only rarelymentioned unless it is in connection to obedience toHim.He used to say to people, “May you berepaidwithgood!”andhedidnotsay,“MayAllahrepayyouwithgood,”outofrespectforthenameofAllahlestitbedemeanedbyuseinotherthananactintendedtobringaboutnearnesstoHim.AreliablesourcerelatedtousthatImamAbuBakrash-ShashiusedtocensurethetheologiansfromplungingintoalotofdiscussionaboutHimandmentioningHisattributes.Thiswasduetohisrespectfor the name of Allah. He said: “Those people use ‘Allah’, the Mighty, the Majestic, like ahandkerchief.”ThingssaidinthisareafallintothesamecategoryasthingssaidbysomeonewhocursestheProphet,mayAllahblesshimandgranthimpeace,intheaspectswhichwehavedetailed.AllahistheOnewhogivessuccess.--1.Thenephewof‘Ajab,thefavouritewifeof‘Abdu’r-Rahmanal-Umawi,theAmirofCordoba.---

SECTION8

ThejudgementontheonewhocursestheProphetsingeneralandtheangels

ThejudgementonanyonewhocursestheProphetsofAllahingeneralandHisangels,mocksthem,callsthemliarsregardingwhattheyhavebrought,orrejectsthemanddeniesthem,isthesameasthejudgement about cursing our Prophet, may Allah bless him and grant him peace, which we havealreadymentioned.Allahsays,“ThosewhorejectAllahandHisMessengeranddesire tomakedivisionbetweenAllah

andHisMessengers,andsay,‘Webelieveinsomeandrejectsome,’desiringtotakeawaybetweenthisandthat,thosearetrulytheunbelievers,andWehavepreparedahumiliatingpunishmentfortheunbelievers,”(4:150)and“Say:‘WebelieveinAllahandwhatwassentdowntousandwhatwassentdowntoIbrahim,amanofpurefaith,hewasnoidolator.’Say:‘WebelieveinAllahandinthatwhichhasbeensentdownonusandsentdownonIbrahim,Isma‘il,IshaqandYa‘qubandtheTribes,andthatwhichwasgiventoMusaand‘IsaandtheProphets,oftheirLord.Wemakenodivisionbetweenanyof them.’“ ( 2:137) And Allah says, “All believe in Allah and His angels and His books and Hismessengers.WedonotdistinguishbetweenanyofHisMessengers.”(2:286)Malik,asrecordedinTheBookofIbnHabib,Muhammadibn‘Abdu’s-Salam,Ibnal-Qasim,Ibnal-Majishun,Ibn‘Abdu’l-Hakam,AsbaghandSahnunallsaidthatanyonewhorevilesoneoralloftheProphetsordisparagesanyofthemiskilledandnotaskedtorepent.AnydhimmiwhocursesthemisalsokilledunlesshebecomesMuslim.SahnunrelatedfromIbnal-Qasim, “Any Jew or Christian who curses the Prophets in any way other than that by which henormallydisbelievesisbeheadedunlesshebecomesMuslim.”Thedisputeaboutthishasalreadybeenpresented.TheQadiofCordoba,Sa‘idibnSulayman,saidinoneofhisanswers,“AnyonewhocursesAllahandHisangelsiskilled.”Sahnunsaid,“Anyonewhorevilesoneoftheangelsmustbekilled.”InAn-Nawadir,IbnAbiZaydquotesMalikassayingaboutsomeonewhosaid,“Jibrilerredwiththerevelation.TheProphetwasreally‘AliibnAbiTalib,”“Heisaskedtorepent.Ifherepents,heisallright.Otherwiseheiskilled.”Sahnunsaidsomethingsimilar.AnotherexampleofthiswaswhatwassaidbytheGhurabiyyaamongtheRafidites.TheywerecalledthatbecausetheysaidthattheProphet,mayAllahblesshimandgranthimpeace,wassomuchlike‘Alithattheywerelikeonecrow(ghurab)istoanother.AbuHanifaandhiscompanionshaveastheirbasicpositionthatanyonewhocallsoneoftheProphetsaliar,disparagesoneofthemordeclareshimselffreeofanyofthemisanapostate.Abu’l-Hasan al-Qabisi said about amanwho said about another, “As if it were the face of angryMalik,”1thatifitisknownthatheintendedtocensuretheangel,heiskilled.AllofthisisaboutthosewhospeakabouttheangelsandtheProphets,whetheraboutspecificonesweknowtobeoneoftheangelsorProphetsbecausethereismentionoftheminAllah’sBookoronesweknowaboutbymultipletransmissionandtheyareknownandagreeduponbyabsoluteconsensus-like Jibril, Mika’il, Malik, the Guardians of the Garden and of Jahannam, the Zabbaniyya,2 theBearersoftheThronewhoarementionedintheQur ’anasbeingamongtheangels,andthoseamongthe Prophets who are named in the Qur ’an, or like ‘Azra’il, Israfil, Ridwan, the guardians, andMunkarandNakiramongtheangelswhoseidentityisagreeduponandaccepted.Asforthosewhosereportsarenotspecificallyconfirmedandaboutwhomnoconsensusexiststhatthey are among the angels or the prophets - like Harut and Marut among the angels, al-Khidr,Luqman,Dhu’l-Qarnayn,Maryam,Asiya(wifeofPharaoh),KhalidibnSinan(whoismentionedasbeing the Prophet of the people of ar-Rass) and Zoroaster whose prophethood is claimed by theMagiansandhistorians, thereisnojudgementagainstsomeonewhocursesthemorrejectstheminthemanner of the judgementswe have been talking about since it is not established that the samerespectisnecessaryforthem.However,thosewhodisparageandharmthemshouldbestoppedfromdoingso,andtheyshouldbedisciplinedaccordingtothestatusoftheonehespokeagainst,especially

ifthatinvolvessomeonewhosetruthfulnessandexcellenceiswell-known,evenifhisprophethoodisnotconfirmed.Asfor rejecting the fact thatanyof thesewereProphetsorsaying theywerenotangels, if theonewho says it is oneof thepeopleofknowledge, there isnoobjectionbecause the ‘ulama’ disagreeaboutit.Ifheisoneofthecommonpeople,heshouldberestrainedfromplungingintothingslikethis.Ifhedoesitagain,heisdisciplinedsinceheshouldnotdiscusssuchthings.TheSalaf disliked people of knowledge speaking about this sort of thingwhich does not containanythingthatcanbeactedupon.Sohowmuchmoreshouldthisapplytothecommonpeople.--1.TheangelinchargeoftheinhabitantsoftheFire.2.TheangelswhothrusttheunbelieversintotheFire.---

SECTION9

JudgementinrelationtotheQur’an

KnowthatanyonewhotreatstheQur ’anoracopyoftheQur ’anoranypartofitflippantly,orcursesit or denies it, even to the extent of a letter or anayat of it, or calls anyor all of it a lie or callsanythingthatitclearlystates,oranyofitsjudgementsorreports,alieoraffirmsanythingitdeniesordeniesanythingitaffirmswithfullknowledgeofthatordoubtsanyofit,heisanunbelieverbytheconsensusofthepeopleofknowledge.Allahsaid,“Itisamightybook.Thefalsedoesnotcometoitfrombeforeitnorafterit.AsendingdownfromOneWise,Praiseworthy.”(41:42-43)AbuHurayrasaid that theProphet,mayAllahblesshimandgranthimpeace, said,“Doubt (shakk)concerningtheQur ’anisdisbelief.”Ibn‘AbbassaidthattheProphetsaid,“IfanyMuslimdeniesanyayatoftheBookofAllah,itislawfultostrikeoffhishead.”ItisthesamewithsomeonewhodeniestheTorah,theGospeloranyoftherevealedbooksofAllahorrejectsthem,cursesthem,revilesthemormocksthem.Heisanunbeliever.TheMuslimsagreethattheQur ’anwhichisrecitedinalltheareasoftheearth,therecognisedcopywhichtheMuslimspossessandwhatitgathersbetweenitscoversfromthebeginningof“PraisebetoAllah,theLordoftheworlds,”(1:1)totheendof“Say:IseekrefugewiththeLordofmen,”(114:1)isthewordofAllahandHisrevelationwhichwassentdownonHisProphetMuhammad,mayAllahblesshimandgranthimpeace, and that all that is in it is true.Whoever intentionallydisparages aletterofit,changesitforanotherletterinitsplaceoraddsalettertoitwhichthecopyoftheQur ’andoesnotcontain,thereisconsensusonthematteranditisagreedthatitisnotpartoftheQur ’anandifhedoesitintentionally,heisanunbeliever.ThisiswhyitwastheopinionofMalikthatanyonewhocurses‘A’isha,mayAllahbepleasedwithher, accusing her of having lied should be killed because he has opposed the Qur ’an. WhoeveropposestheQur ’aniskilled,i.e.becausehehasdeniedwhatitcontains.

Ibnal-Qasimsaid,“Anyonewhosays thatAllahdidnotspeakdirectly toMusa iskilled.”‘Abdu’r-RahmanibnMahditookthatposition.MuhammadibnSahnunsaidaboutsomeonewhosaidthatthetwosurasaskingforrefuge(113and114)arenotpartoftheBookofAllahthatheshouldbebeheadedunlessherepented.Itissaidthatitwasthesameforanyonewhodeniedasingleletterofit.Hesaid,“Thatiswhatisdoneifawitnesstestifiesthatsomeonehassaid,‘AllahdidnotspeakdirectlytoMusa,’orifsomeonetestifiesthathehassaid,‘AllahdidnottakeIbrahimasaclosefriend,’becausebothstatementsamounttocallingtheProphet,mayAllahblesshimandgranthimpeace,aliar.”Abu‘Uthmanal-Haddadsaid,“Allwhoprofesstawhidagreethattherejectionofasingleletteroftherevelationisdisbelief.”WhenAbu’l-‘Aliyalistenedtoamanrecitingwithhim,hedidnotsaytohim,“Itisnotasyouhaverecited.”Hesaid,“Asformyself,Irecite itassuch-and-such.”Ibrahiman-Nakha‘iheardabout thatandsaid,“Ithinkthathehadheardthatanyonewhorejectsaletterofithasrejectedallofit.”1‘AbdullahibnMas‘udsaidthatwhoeverrejectsanayatofQur ’anhasrejectedallofit.Asbaghibnal-Faraj said thatwhoever denies any part of theQur ’an has denied all of it.Whoever denies it hasrejectedit.WhoeverrejectsithasrejectedAllah.Al-QabisiwasaskedaboutamanwhoquarrelledwithaJewwhosworetohimontheTorah.Themanretorted,“Allahcurse theTorah!”Awitness testifiedagainsthimregarding that,and thensomeoneelsetestifiedthathehadaskedthemanabout thematterandhehadsaid,“IcursedtheTorahof theJews.” Abu’l-Hasan said that a single witness did not necessitate execution. The second witnessconnectedthemattertoaqualitywhichallowedforinterpretationsincethemanmightthinkthattheJewsdidnotholdtoanythingfromAllahbyreasonofthefactthattheyhadchangedandalteredit.IftwowitnesseshadagreedthathehadcursedthegenuineTorahalone,thenthecasewouldhavebeendifferent.Thefuqaha’ofBaghdadagreedtoaskIbnShunbudhal-Muqri’who,alongwithIbnMujahid,wasoneofthepresidingImamsoftherecitersthen,torepentforhisrecitationandhisrecitationofoddletterswhichwerenotintherecognisedversionoftheQur ’an.Theyresolvedthatheshouldceasedoingthatand formally repent of what he had done in a document in which he testified against himselfregardingthatintheassemblyoftheWazir,Abu‘AliibnMuqla,in323AH.AmongthosewhogaveafatwaconcerningthatwasAbuBakral-Abhari.AbuMuhammadibnAbiZaydgavea fatwa todisciplinesomeonewhosaid toachild,“MayAllahcurseyourteacherandwhathehastaughtyou.”Hesaid,“Imeantbadmanners,andIdidnotmeantheQur ’an.”AbuMuhammad said, “As for anyonewho curses the copy of theQur ’an, he should bekilled.”---1.i.e.Hewasconcernedthatthealternativereadingwasacorrectreading.

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SECTION10

ThejudgementontheonewhocursesthePeopleoftheHouse,theProphet’swivesand

hisCompanions

Cursing thepeopleof theProphet’shouse,hiswivesandhisCompanions,anddisparaging themisharam,andtheonewhodoesitiscursed.‘AbdullahibnMughaffalsaid that theMessengerofAllahsaid,“Allah,Allah,myCompanions!Donotmakethematargetafterme.Whoeverlovesthem,itisbymylovethathelovesthem.Whoeverhatesthem,incursmyhatebydoingso.Whoeverharmsthemhasharmedme.WhoeverharmsmehasharmedAllah.WhoeverharmsAllahisabouttobeseized.”1The Messenger of Allah, may Allah bless him and grant him peace, said, “Do not curse myCompanions.Whoevercursesthem,thecurseofAllahandtheangelsandallpeopleisonhim.Allahwillnotacceptanyrecompenseorcounterweightfromhim.”TheProphet said, “DonotcursemyCompanions.Apeoplewill comeat theendof timewhowillcursemyCompanions.Donotjointhemanddonotjoinwiththemanddonotmarrywiththemanddonotsitintheirassemblies.Iftheyareill,donotvisitthem.”TheProphetsaid,“WhoevercursesmyCompanions,beathim.”The Prophet, may Allah bless him and grant him peace, reported that cursing and harming themharmedhim.ItisharamtoharmtheProphet,mayAllahblesshimandgranthimpeace.Hesaid,“Donotharmmeconcerning‘A’isha.”HesaidaboutFatima,“Sheispartofme.Whatharmsherharmsme.”Scholarsdisagreeaboutthis.ThebestknownpositionisthatadoptedbytheschoolofMalikthatthereisijtihadandpainfuldisciplinefor that.Maliksaid,“WhoeverrevilestheProphet,mayAllahblesshimandgranthimpeace,iskilled.WhoeverrevileshisCompanionsshouldbedisciplined.”Healsosaid,“WhoeverrevilesanyoftheCompanionsoftheProphet-AbuBakr,‘Umar,‘Uthman,Mu‘awiyaor‘Amribnal-‘As-iskilledifhesaysthattheyweresubjecttomisguidanceordisbelief.Ifherevilestheminanotherwayaspeoplecurseeachother,heisgivenaseverepunishment.”IbnHabibsaid,“ThoseShi‘iteswhogotoextremesinhating‘Uthmananddeclarethemselvesfreeofhim are given strong discipline. Whoever adds to that hatred towards Abu Bakr and ‘Umar, thepunishmentforhimismoreintense,andhisbeatingisrepeatedandheisimprisonedforalongtimeuntilhedies.OnlysomeonewhocursestheProphetistobesentencedtodeath.”Sahnunsaid,“WhoeverrejectsoneoftheCompanionsoftheProphet-‘Ali,‘Uthmanorothers-ispainfullypunished.”AbuMuhammadibnAbiZaydrelatedfromSahnunaboutsomeonewhosaidthatAbuBakr,‘Umar,‘Uthman and ‘Aliweremisguided and unbelievers that he should be killed.Whoever curses otherCompanionsinthesamesuchwayisgivenaseverepunishment.ItisrelatedfromMalikthatanyonewhocursesAbuBakrisfloggedwhereasanyonewhocurses‘‘A’ishaiskilled.Hewasasked,“Why?”Hesaid,“WhoeverattacksherhasopposedtheQur’an.”Ibn Sha‘ban related this fromMalik because Allah has said, “Allah wishes that you should neverrepeat the like of it again if you are believers,” (24:18) whoever does repeat the like of it hasdisbelieved.Abu’l-Hasanas-SaqlirelatedthatQadiAbuBakribnat-TayyibsaidthatwheneverAllahmentionsintheQur ’anwhattheidol-worshippersascribetoHim,HeglorifiesHimself,asinHiswords,“They

said:TheMercifulhas takena son.Glorybe toHim!” (2:118)andmanyotherayats. For instance,Allahsays,referringtowhatthehypocritesascribedto‘A’isha,“Why,whenyouheardit,didyounotsay:Itisnotforustospeakaboutthis.GlorybetoYou!”(2:17)HeglorifiedHimselfindeclaringherinnocencefromevilasHeglorifiedHimselfindeclaringHimselffreeofevil.ThiscorroboratesthestatementofMalikaboutkillingthosewhocurse‘A’isha.Themeaning of this - andAllah knows best - is becauseHe considered people cursing ‘A’isha aterriblethingasHeconsideredpeoplecursingHimselfterrible.CursingherisequivalenttocursingHisProphet,mayAllahblesshimandgranthimpeace,andHeassociatesthecurseofHisProphetandharminghimwithharmofHimself.ThejudgementontheonewhoharmsHimisthatheiskilledasitiswiththeonewhoharmsHisProphet,aswehavealreadystated.Aman reviled ‘A’isha inKufa.HewasbroughtbeforeMusa ibn ‘Isaal-‘Abbasiwhoasked, “Whobrought thismanhere?” IbnAbiYa‘lasaid,“Idid.”Hesaid,“Floghimeighty timesandshavehishead,”andhewasturnedovertothebarbers.Itisrelatedthat‘Umaribnal-Khattabthreatenedtocutoutthetongueof‘Ubaydullahibn‘Umarwhenhewastoldabouthow‘Ubaydullahhadreviledal-Miqdadibnal-Aswad.Hesaid,“LetmecutouthistonguesothathewillneveragainrevileanyoftheCompanionsoftheProphet,mayAllahblesshimandgranthimpeace.”AbuDharral-HawarirelatedthatabedouinwhohadsatirisedtheAnsarwasbroughtbefore‘Umaribnal-Khattab.Hesaid,“IfhehadnotbeenaCompanion,Iwouldhavepreventedhimfromtroublingyouanylonger.”Maliksaid,“AnyonewhodisparagesanyoftheCompanionsoftheProphet,mayAllahblesshimandgranthimpeace,doesnothavearighttoanybooty.Allahdividedthebootyintothreeclasses.Allahsays, ‘For the poor and theMuhajirun,’ (59:9) andHe says, ‘Thosewhomade their dwelling thisabodeandthoseinbeliefbeforethem.’(59:10)ThosearetheAnsar.ThenHesays,‘Thosewhocomeafter themsay,“OurLord,forgiveusandourbrotherswhowentaheadofuswithbelief.”’(59:11)ThereforeanyonewhodisparagesthemhasnorighttothebootyoftheMuslims.”InthebookofIbnSha‘banitsays,“IfsomeonesaysthatoneoftheCompanionsisthesonofawhore,andhismotherwasaMuslim,heisgiventhehadd-punishmentforslander,accordingtosomeofourcompanions,twiceover.OnehaddonaccountoftheCompanioninquestionandanotherhaddforhismother. I do not consider it theCAsamewhen someone slanders the Companions as a whole in asinglestatementbecauseinthiscaseaparticularpersonwasspecified.”ThisisbasedontheProphet’swords,mayAllahblesshimandgranthimpeace,“WhoevercursesmyCompanions,floghim.”ItfurthersaysthatanyonewhoslandersthemotherofoneoftheCompanionswhowasanunbelieverisgiventhehaddforslanderbecausehehascursedthatCompanion.IfanyofthedescendantsofthisCompanionarealive,theycarryoutthenecessarypunishmentontheoffender.OtherwiseitisuptotheImamtoapproveofanyMuslimwhoagreestocarryitout.This is not the same as the rights of people other than the Companions, due to the respect theCompanions have by virtue of their keeping companywith the Prophet,mayAllah bless him andgranthimpeace.IftheImamhearsthatsomeonehassaidsomethingslanderousaboutaCompanionandthereistestimonyagainsthim,hemustcarryoutthepunishment.TherearetwopositionsregardingsomeonewhocursesoneofthewivesoftheProphet,mayAllahblesshimandgrant himpeace, other than ‘A’isha.Oneposition is that he is killedbecausehehas

cursedtheProphet,mayAllahblesshimandgranthimpeace,bycursinghiswife.Theotheristhatshe is considered to be like the other Companions. He is flogged with the hadd for slander. IbnSha‘bantakesthefirstposition.AbuMus‘abrelatedfromMalikthatsomeonewhocursessomeonewhoisconnectedtotheHouseoftheProphet isgivenapainfulbeatingand imprisoned for a long timeuntil his repentance is clearbecausehehasmadelightofwhatisduetotheMessenger,mayAllahblesshimandgranthimpeace.Abu’l-Mutarrif ash-Sha‘bi, the faqih ofMalaga, gave a fatwa against a man who had objected tosomeoneaskingthatacertainwomanswearbythenight.Themanhadsaid,”Evenifshehadbeenthedaughter ofAbuBakr as-Siddiq, shewould only have been asked to swear by the day.” Someonedescribed as being a faqih thought that the man’s statement was proper. Abu’l-Mutarrif said,“MentioningthedaughterofAbuBakrinsuchamannerrequiresthathebebeatenseverelyandgivenalengthyimprisonment.”Thefaqihwhothoughtthattheman’sstatementwasproperwassomeonewhodeservedthenameoffisq(deviation)ratherthanthenameof fiqh.Hewasconfrontedabout thismatterandreprimanded,andneitherhisfatwanorhistestimonywereaccepted.ItwasafurtherinjuryandhatefultoAllah.Abu‘Imranspokeaboutamanwhosaid,“EvenifAbuBakras-Siddiqhadtestifiedagainstme...”Hesaid,“Ifhemeansthathistestimonyinthematterinquestionissomethingforwhichthetestimonyofasinglewitnessisnotaccepted,thereisnothingagainsthim.”Ifhemeantsomethingelse,heisbeatentothepointofdeath.Thispunishmentwasmentionedinoneversion.Here ends what we have formulated. The goal to which we aspired has been accomplished. Thepreconditionwe laiddown for eachdivisionhasbeen fulfilledas far as isnecessary to satisfy theseeker.Eachchapterprovidesapathtoitsgoalandpurpose.Ihaverelatedanecdotesinitwhicharebothrareandunusual.Isippedfromwaterholesofrealisationwhichhavenotbeen attainedbefore inmostbooks. I have set it downwithout any excess. If I hadfoundsufficientwordswrittenpreviouslyaboutthismatterorausefulmodelforitinanotherbook,thatwouldhavebeenenoughtoquenchmythirst.ToAllahweowegreathumilityandagreatdebtofgratitudeforwhatwehavereceivedfromHimforHissakeandweseekpardonforanyostentationorhypocrisywhichmighthavecreptintoit.HisgiftcomestousthroughHisbountifulgenerosityandHispardonreachesusbyvirtueofthenobilityofHisChosenOneandtheguardianofHisrevelation.We passed sleepless nights investigating the virtues of His Messenger and we concentrated ourthoughtsondiscoveringhisspecialqualities,hoping toprotectourselvesfromtheburningFirebyprotectinghisnoblehonour.MayHeplaceusamong thosewhoarenotdrivenawaywhen theonewhoaltersthedeenisdrivenawayfromtheBasinoftheProphet!MayHemakethemameansforus,and for thosewho are concernedwith imitating themand acquiring them, to enableus toobtain atreasurewhichwewillfindonthedaywheneveryselffindsthegoodithasdonebroughtpresent.BythisworkwehopetogainHispleasureandfullreward.MayHesingleusoutfortheelectcompanyofourProphetandHiscommunityandgatherusamongthefirstsquadronandthepeopleoftherightgateamongthepeopleofhisintercession!WepraiseAllahforwhatHehasguidedus toof the totalityof theProphetandfor thewayHehasinspired us and opened our inner eye to perceive and understand the realities ofwhatwe have setdown.We seek refugewithHim frommaking supplicationwith a supplicationwhich is not heard,

fromknowledgewhichdoesnotbenefitandfromactionwhichdoesnotelevate.HeistheGenerousOne.ThosewhoplacetheirhopesinHimarenotdisappointed.ThoseHedisappointsdonothaveanytohelpthem.HedoesnotturnawaythesupplicationofthosewhoaspirenordoesHelettheactionofthecorruptprosper.He is enough for us and the best Guardian. May His blessing be upon our master and ProphetMuhammad,thesealoftheProphets,andonhisfamilyandallhisCompanionsandgrantthempeaceabundantly.PraisebetoAllah,theLordoftheworlds.--1.Soundhadithinal-Tirmidhi.--

GlossaryofArabicWordsadab-correctbehaviourinwardandoutward.adhan-thecalltoprayer.‘adl-apersonofgoodreputationwhosetestimonyisacceptableincourt.‘alim-amanofknowledge.InthiscontextamanlearnedinIslam.Amiral-Mu’minin-TheComman-deroftheBelievers,atitleofrespectgiventotheKhalif.Ansar-lit.Helpers,thepeopleofMadina,whowelcomedandaidedtheMessengerofAllah,mayAllahblesshimandgranthimpeace.SeealsoMuhajirun.‘Asr-afternoon,andinparticulartheobligatoryafternoonprayer.awliya’-pluralofwali.Seewali.awqiya-ameasureofweight,aboutanounce.ayat-lit.asign,averseoftheQur’an.Badr-aplaceneartotheRedSeacoastabout95milestothesouthofMadinawhere,in2AHinthefirstbattlefoughtbythenewlyestablishedMuslimcommunity,the300outnumberedMuslimsledbytheMessengerofAllah,mayAllahblesshimandgranthimpeace,overwhelminglydefeated1000Makkanidol-worshippers.baraka-ablessing,anygoodwhichisbestowedbyAllah,andespeciallythatwhichincreases;asubtlebeneficentspiritualenergywhichcanflowthroughthingsandpeopleorplaces.Basmala-theexpression,“InthenameofAllah,theMerciful,theCompassionate.”Buraq-themountonwhichtheProphetmadehisNightJourney.Dajjal-thefalseMessiahwhoseappearancemarkstheimminentendoftheworld.deen-thelife-transaction,lit.thedebtofexchangebetweentwoparties,inthisusagebetweentheCreatorandthecreated.AllahsaysintheQur’an,“SurelythedeenwithAllahisIslam.”(3:19)Dhahirites-aschooloffiqhwhichderiveditsjudgementsfromtheliteral(dhahir)textoftheQur’anandSunna.AlsocalledtheDa’udischoolafteritsfounder,Da’udibnKhalaf.dhikr-lit.remembrance,mention.Inageneralsenseall‘ibada(seebelow)isdhikr.IncommonusageithascometomeaninvocationofAllahbyrepetitionofHisnamesorparticularformulae.dhimma-obligationorcontract,inparticularatreatyofprotectionfornon-MuslimslivinginMuslimterritory.dhimmi-anon-MuslimlivingundertheprotectionofMuslimrule.du‘a’-makingsupplicationtoAllah.Fajr-dawn,firstlight,andinparticularthepost-dawnsunnaprayer.faqih,pl.fuqaha’-amanlearnedinknowledgeoffiqh(seebelow)whobyvirtueofhisknowledgecangivealegaljudgement(fatwa).Fatiha-“TheOpening”,theopeningsuraoftheQur’an.fatwa-anauthoritativelegalopinionorjudgementmadebyafaqih(seeabove).fiqh-scienceoftheapplicationoftheShari‘a(seebelow).fitna,pl.fitan-atrialorafflictionwherebyoneistriedorproved,atemptation,civilwarandstrife,factionandslaughter.fitra-thefirstnature,thenatural,primalconditionofmankindinharmonywithnature.fuqaha’-seefaqih.Furqan-“TheDiscrimination”,anameoftheQur’an.gharib-acategoryofhadithdenotingrarity.hadd,pl.hudud-lit.thelimits,Allah’sboundarylimitsforthehalalandtheharam.ThehaddpunishmentsarethespecificfixedpenaltieslaiddownbyShari‘aforspecifiedcrimes.hadith,pl.ahadith(hadiths)-reportedspeech,particularlyoftheProphetMuhammad,mayAllahblesshimandgranthimpeace.hadithqudsi-ThosewordsofAllahonthetongueofhisProphet,mayAllahblesshimandgranthimpeace,whicharenotpartoftheRevelationoftheQur’an.hajj-theyearlypilgrimagetoMakka.halal-permittedbytheShari‘a.hamam-apublicbath.haram-forbiddenbytheShari‘a;alsoaninviolableplaceorobject.hasan-lit.good,acategoryofhadith,whichisreliable,butwhoseisnadisnotperfect.hays-datesmixedwithbutter,sometimeswithsawiqadded.Hijr-thesemi-circularunroofedenclosureatonesideoftheKa‘ba,whoselowwalloutlinestheshapeoftheoriginalKa‘babuiltbytheProphetIbrahim,peacebeuponhim.hijra-emigrationinthewayofAllah.IslamtakesitsdatingfromtheHijraoftheProphet,mayAllahblesshimandgranthimpeace,toMadina.himma-aspiration,ambition,purpose,desire.Hira’-amountaintwomilesnorthofMakkawhere,inacave,theProphetusedtogointoretreatbeforetherevelationcametohim.Homageofar-Ridwan-whichtheMuslimstooktoavenge‘UthmanwhentheythoughtthatQurayshhadmurderedhimatal-Hudaybiyya.Seefootnotep.139.

‘ibada-actofworship.‘ifrit-apowerfultypeofjinn.ihram-theconditionsofclothingandbehaviouradoptedbysomeoneonhajjor‘umra.ihsan-beingabsolutelysinceretoAllahinoneself.ijma‘-lit.consensus,alegaltermusedintheShari‘atodenoteapositionnotspecificallydrawnfromtheQur’anorthesunna,butonwhichthemujtahidsoftheMuslimsaregenerallyagreed.ijtihad-lit.tostruggle-toexercisepersonaljudgementinlegalmatterswhenthereisnoknownprecedent.ikhlas-sincerity.Imam-theonewholeadstheprayer,aneminentscholar.Iman-belief.Injil-theoriginalGospel.‘Isha’-evening,andinparticular‘Isha’prayer,theobligatorynightprayer.‘isma-preservationoftheProphetsfromwrongaction.isnad-thechainoftransmissionofahadith.Jabarut-theworldofdivinepower.Jahannam-anameforHell.Jahiliyya-theTimeofIgnorance,beforethecomingofIslam.Jahim-thefireofHell.Jibril-thearchangelGabrielwhobroughttherevelationtotheProphet.jihad-struggle,particularlywarfaretodefendandestablishIslam.jinn-unseenbeingscreatedofsmokelessfirewhoco-habittheearthtogetherwithmankind.jizya-aprotectiontaximposedonnon-MuslimsundertheprotectionofMuslimrule.Jumu‘a-thedayofgathering,Friday,andparticularlytheJumu‘aprayer.Ka‘ba-thecube-shapedbuildingatthecentreoftheMasjidal-HaraminMakka.AlsoknownastheHouseofAllah.Kalam-thescienceofinvestigatingreligiousbelief.Kalim-theProphetMusa,towhomAllahspoke.karama,pl.karamat-miraculousgiftsandfavourswhichAllahgivestoHisfriends(awliya’).Kawthar-itissaidthatitisariverintheGarden,abundantblessing,intercession,theProphet’sBasin,etc.SeePartI,Chapter1,Section10.khaluq-akindofyellowyperfume.Kharijites,pl.Khawarij-asectwhobelievedthatcommittingmajorwrongactionsturnsaMuslimintoaunbeliever.kunya-arespectfulandaffectionatewayofcallingpeopleasthe‘Fatherofso-and-so’orthe‘Motherofso-and-so’.madh-hab-aschooloffiqh(seeabove).TherearefourmainSunnimadh-habs:Hanifi,Maliki,Shafi‘iandHanbali.Therewerealsomadhhabswhicharenolongerinexistence-theAwza‘i,Dhahiri,thatofSufyanath-ThawriandtheJaririyya(themadh-habofat-Tabari).Maghrib-thetimeofsunset,lit.thewest.Inparticular,theMaghribprayerwhichisjustaftersundown.Malakut-theangelicworld.MaqamIbrahim-TheplacewhereIbrahimstoodwhichmarkstheplaceofprayerfollowingtawafoftheKa‘ba.marfu‘hadith-atraditionfromaCompanioncontainingwordsattributedtotheProphetbutwhoseisnaddoesnottracebacktotheProphet.Masjidal-Aqsa-the“FurthestMosque”inJerusalem.Masjidal-Haram-the“ProtectedMosque”,thenameofthemosquebuiltaroundtheKa‘baintheHaramatMakka.Mathani-saidtobethefirstlongsuras,ortheFatihaandvariousotherthings,seePartI,Chapter1,Section10.matn-thetextofahadith.mawla,pl.mawali-apersonwithwhomatieofwala’(seebelow)hasbeenestablishedbymanumission.Itusuallyreferstothefreedslave,butitcanalsomeantheformermaster.mawquf-acategoryoftraditionwhichonlyreferstothesayingsordoingsoftheCompanions.Mika’il-thearchangelMichael.minbar-stepsonwhichtheImamstandstodeliverthekhutbaonthedayofJumu‘a.miqat-oneofthedesignatedplacesforenteringintoihramfor‘umraorhajj.Mi‘raj-theascentoftheProphettoheavenintheNightJourney.mu’adhdhin-theonewhogivestheadhan,thecalltoprayer.mubah-permittedactionsforwhichthereisneitherpunishmentnorreward.mudd-ameasureofvolume,approximatingtoadouble-handedscoop.Muhajirun-CompanionsoftheMessengerofAllah,mayAllahblesshimandgranthimpeace,whoacceptedIslamoutsideMadinaandmadehijra(seeabove)toMadina,particularlythosewhocamewithhimfromMakka.muhsin-someonewhopossessesthequalityofihsan.mu‘jiza-aevidentiarymiraclegiventoaProphettoprovehisprophethood.mujtahid-someonewhoisqualifiedtouseijtihad,i.e.makeindependentdecisionsinjudgements.al-Multazam-theareabetweentheBlackStoneandthedooroftheKa‘ba,whereitisrecommendedtomakedu‘a’(seeabove).

mursal-hadithfromaFollower(Tabi‘i)whenitisnotknownfromwhichCompanionhegotit.Mutakallimun-thosewhostudythescienceofkalam(seeabove).nafila-avoluntaryactof‘ibada(seeabove).nasiha-goodadvice,sincereconduct.qadi-ajudge.qibla-thedirectionfacedinprayer,whichistowardstheKa‘bainMakka.rak‘a-aunitofprayer(salat),acompleteseriesofstanding,bowing,prostrationsandsittings.Rafidites-agroupoftheShi‘a,knownforrejectingAbuBakrand‘Umaraswellas‘Uthman.rajaz-atypeofpoetrywhichhasaspecialmeter.Rawda-thepartoftheProphet’smosquebetweenhisgraveandtheminbar.Ridda-apostasyordefectionoftheArabtribesafterthedeathoftheProphet.riwaya-areadingortransmissionoftheQur’anoranothertext.ruh-thespiritwhichgiveslife;theangelJibril.sa‘-ameasureofvolumeequaltofourmudds.sadaqa-givinginthewayofAllah.Sahih-sound,usuallyinreferencetohadith.Thetwomostreliablecollectionsofhadithbyal-BukhariandMuslimarebothcalledSahih.sakina-thepresenceofAllahsometimesmadeclearbyasign,alsothefeelingofpeaceofmindandsecurity.Salaf-the‘earlyyears’,usedgenerallytodescribetheearlygenerationsoftheMuslims,particularlytheCompanionsoftheMessengerofAllah,mayAllahblesshimandgranthimpeace.salam-seetaslim.salat-translatedinthetextasprayer.TheritualprayeroftheMuslims.salih,pl.salihun-aspirituallydevelopedman.sawiq-amushmadeofwheatorbarley.shadhdh-oneoftherarerreadingsoftheQur’an,theyareauthentic,butonlyhaveconsensusandnotmultipletransmission.shahada-lit.towitness,tobearwitnessthatthereisnogodbutAllahandthatMuhammadistheMessen-gerofAllah.Shari‘a-lit.aroad.ItisthelegalmodalityofapeoplebasedontherevelationoftheirProphet.ThelastShari‘ainhistoryisthatofIslam.Itabrogatesallpreviousshar‘ias.Shaytan,pl.shayatin-adevil,particularlyIblis(Satan).shirk-theunforgiveablewrongactionofworshippingsomethingotherthanAllahorassociatingsomethingwithHim.sira-biographyoftheProphet.Sirat-thenarrowbridgewhichmustbecrossedtoentertheGarden.siwak-toothstickfromthe‘araqtree.Itisasunnatouseit.Subh-morning,particularlytheSubhobligatoryprayer,prayedbetweenfirstlight(Fajr)andtheonsetofsunrise.Suffa-averandaattachedtotheProphet’smosqueinMadinawherepoorMuslimsusedtosleep.Sunan-Collectionsofhadith.sunnapl.sunan-lit.aform,thecustomarypracticeofapersonorgroupofpeople.IthascometoreferalmostexclusivelytothepracticeoftheMessengerofAllah,Muhammad,mayAllahblesshimandgranthimpeace,butalsocomprisesthecustomsoftheFirstGenerationofMuslimsinMadina.sura-alargeunitofQur’anlinkedbythematiccontent,composedofayats(seeabove).Thereare114surasintheQur’an.tafsir-commentaryontheQur’an.tahaddi-thechallengeissuedtopeopletobringsomethingliketheQur’an.talbiya-thecallingof‘labbayk’,‘Atyourservice,’onthehajj.tasawwuf-Sufism.tashahhud-lit.tomakeshahada(witnessing).Inthecontextoftheprayeritisaformulawhichincludestheshahada.Itissaidinthefinalsittingpositionofeachtworak‘a(seeabove)cycle.taslim-givingthegreeting,“Peacebeuponyou”(as-Salamu‘alaykum).Prayerendswithataslim.tawaf-circlingtheKa‘ba,tawafisdoneinsetsofsevencircuits.tawhid-thedoctrineofDivineUnity.‘ulama’-pl.of‘alim.Seeabove.Ummal-Mu’minin-lit.MotheroftheBelievers,anhonorarytitlegiventothewivesoftheProphet,mayAllahblesshimandgranthimpeace.Ummal-Qur’an-lit.theMotheroftheQur’an,theopeningsuraoftheQur’an,al-Fatiha.AlsosaidtobeitssourceintheUnseen.ummwalad-aslavegirlwhohasbornhermasterachild.Shecannotbesoldandbecomesfreewhenhermasterdies.‘umra-thelesserpilgrimage.Itcanbepeformedatanytimeoftheyear.Al-‘Utbiyya-abookattributedtoMuhammadibnAhmadibn‘Abdu’l-‘Azizibn‘Utbaal-Umawial-Qurtubi,thefaqih,oneoftheleadingImamsofAndalusia.wahy-revelation.wala’-thetieofclientage,establishedbetweenafreedslaveandthepersonwhofreeshim,wherebythefreedslavebecomesintegratedintothefamilyofthatperson.

wali-guardian,personwhohasresponsibilityforanotherperson,usedparticularlyforthepersonwho‘gives’awomaninmarriage.Alsosomeonewhoisa“friend”ofAllah,thuspossessingthequalityofwilaya.wasila-somethingwhichmakessomethingelsetakeplace.TheHighPlacewithAllahreservedfortheProphetontheLastDay.wasq,pl.awsaq-ameasureofvolumeequaltosixtysa‘s(seeabove).wilaya-friendship,inparticularwithAllah.wudu’-ritualwashingtobepurefortheprayer.Zabur-thePsalmsofDa’ud.zakat-awealthtax.Itisoneofthearkan(indispensablepillars)ofIslam.Zamzam-thewellintheHaramofMakka.zindiq-atermusedtodescribeahereticwhoseteachingisadangertothestate.Thetermisderivedfromthepre-IslamicPersianSasanidcode.zunnar-aspecialbeltwornbynon-Muslims.

GlossaryofhadithcollectionsreferredtointhetextTheSixSahihCollectionsareTheSahihofal-BukhariTheSahihofMuslimTheSunanofIbnMajahTheSunanofAbuDa’udTheJami‘ofat-TirmidhiTheSunanofan-Nasa’iThemainMusnadcollectionisthatofIbnHanbal.Othercollectionsmentionedinclude:AbuNu‘aym,Dala’ilAbuYa‘la.MusnadAbu’sh-Shaykhal-Baghawi,Masabihas-Sunna,Englishtrans.al-Bayhaqi,Kitabas-Sunanal-Kubra,Dala’ilal-Bazzarad-Daraqutni,Sunanad-Darimi,Sunanad-Daylami,Musnadal-Firdawsal-Hakim,al-MustadrakIbnAbi‘Umaral-‘Adani,MusnadIbnAbiDunya,Kitabal-‘IzzaIbnAbiHatim,TafsirIbnAbiShayba,Al-Musannaf?fi’l-Ahadithwa’l-AtharIbn‘Adi,al-KamilIbn‘Asakir,Ta’rikhIbnHajaral-‘Asqalani,Tadhhibat-TadhhibIbnHibbanal-Busti,SahihIbnIshaq,SiratRasulAllah,Englishtrans.byGuillaumeIbnJarir,TafsirIbnal-Jawzi,Kitabal-Wafa’IbnKhuzayma,SahihqIbnLal,Makarimal-AkhlaqIbnMardawayh,TafsirIbnMunda,al-Ma‘rifaIbnSa‘d,TabaqatMalikibnAnas,al-Muwatta’ash-Shafi‘i,al-Ummas-Suyuti,Jam‘al-jawami‘at-Tabaraniat-Tabariat-Tahawi,Muskilal-Athar

GlossaryofthePeopleMentionedintheTextal-‘Abbasibn‘Abdu’l-Muttalib:theuncleoftheProphet.HewasborntwoyearsbeforetheProphet.HewasinchargeoftheprovisionofpilgrimsintheJahiliyya.HewaspresentatthePledgeof‘AqabawiththeAnsarbeforehewasMuslim.HewasforcedtoattendBadrwiththeidol-worshippers.HeransomedhimselfandreturnedtoMakka.HeemigratedbeforetheConquestofMakkaandwaspresentatit.HeremainedfirmwiththeProphetintheBattleofHunaynanddiedinMadinain32AH.‘AbbasibnMirdasas-Sulami:fromEgypt,oneofthosewhohadmadewineforbiddentohimselfintheJahiliyya.HebecameasincereMuslim.Hismotherwasal-Khansa’,thefamouspoetess.Hediedinthekhalifateof‘Umararound18AH.‘AbbasibnSuhaylibnSa‘das-Sa‘idi:theauthorsoftheSunantransmitfromhim.Helivedtobeover90anddiedaround114AH.‘Abdb.Humayd:ImamandHafizwhodiedin249AH.‘AbdabintKhalidibnMa‘dan:sherelatedfromherfatherandIbnHibbanmentionedherasreliable.‘Abdullahibn‘Abbas:ibn‘Abdu’l-Muttalibal-Hashimi,Abu’l-‘Abbas,thesonoftheuncleoftheProphet.HewasbornwhentheBanuHashimwereintheravinethreeyearsbeforethehijra.Heiscalledthe“sageoftheArabs”.HewentonexpeditionsinNorthAfricawith‘Abdullahibn‘Amribnal-‘Asin27AH.Hewastallwithreddishfairskinandwasofheavybuild.TheProphetmadesupplicationforhim,rubbedhisheadandspatintohismouthandsaid,“OAllah,givehimunderstandinginthedeenandtheknowledgeofinterpretation.”‘Ata’said,“IhaveneverseenanassemblynoblerthanthatofIbn‘Abbas,withmorefiqhandgreaterfear.Thepeopleoffiqh,Qur’anandpoetryeachtooktheirportionfromhim.Hediedin68AHinat-Ta’if.‘AbdullahibnAbiAwfa:heandhisfatherwereCompanions.HewaspresentatthebattleswiththeMessengerofAllah.TheProphetmadeasupplicationforhimwhenhebroughthissadaqatohim.Hesaid,“OAllah,blessthefamilyofAbuAwfa.”‘AbdullahibnUbayyal-Khazraji:hehadhopedtobetheruleroftheAnsarinMadinabeforethehijraoftheProphet.HowevertheIslamoftheAnsarbroughthimmuchbootyandsohebecameMuslimopenly.HehadsomeoftheJahiliyyainhimandloveofleadership.HewastheleaderofthehypocritesanddiedintheProphet’slifetime.‘AbdullahibnAbiSarh:theCompanion,thescribeoftheProphet.HebecameMuslimonthedayMakkawasconqueredandemigratedandthenapostatisedandbecameMuslimagainandremainedastrongMuslim.Hewasgivenanappointmentin‘Uthman’skhalifate.When‘Uthmanwaskilled,‘Abdullahretiredfrompeopleanddevotedhimselftohis‘ibada.HeaskedAllahtolethimdieaftertheprayer,andhediedafterthetaslimoftheSubhprayer.‘Abdullahibn‘Amribnal-‘As:theCompanion.Thereweretwelveyearsbetweenhimandhisfather.HismotherwasRaytabintMunabbih.TheProphetusedtosay,“ExcellentarethepeopleoftheHouse,‘Abdullah,‘Abdullah’sfatherand‘Abdullah’smother.”HebecameMuslimbeforehisfather.Hedidalotof‘ibadaandtransmittedalotfromtheProphetsothatitwassaidthathetransmittedmorethanAbuHurayra.However,helivedinEgyptandfewpeoplecametoseehimthere.AbuHurayralivedinMadinaandpeoplecametherefromalldirections.HediedinPalestinewhenhewas73.‘Abdullahibnal-Hamsa’al-‘Amiri:theCompanion.Itissaidthatheis‘AbdullahibnAbi’l-Jud‘a’at-Tamimioral-Kinani.‘Abdullahibnal-Harith:az-Zubayri,livedinEgypt,andwasthelastoftheCompanionstodiethereinatowncalledSuft.Thatwasin85AH.‘AbdullahibnJahsh:thesonoftheProphet’saunt,Umaymabint‘Abdu’l-Muttalib.Oneofthosewhomadehijratwice.Hewascalledal-Mujda‘(mutilated)becausehewaskilledatUhudoritissaidthathisnoseandearswerecutoff.‘AbdullahibnMas‘ud:HewentonhijratwiceandwaspresentatBadrandthelaterbattles.HeclungtotheProphetandcarriedhissandals.HewasthefirsttorecitetheQur’anopenlyinMakka.HediedinMadinain32AH.‘Abdullahibnal-Mubarak:onethescholarsandImams.HismotherwasfromKhwarizmandhisfatherwasTurkish.Hewasamanwhoknewhadith,fiqh,literature,grammar,language,poetry,andwhowaseloquent,ascetic,scrupulous,andfair,amanwhospentthenightinprayerand‘ibada,wentonhajjandmilitaryexpeditions,amanofcourageandchivalry.Hewrotemanybooksanddiedin181AH.‘AbdullahibnMughaffal:aCompanionfromMuzaynaandoneofthosewhowereattheTreefortheHomageofRidwan.Al-Hasanal-Basriandothersrelatedfromhim.HediedinBasrain66AH.Al-Hasansaid,“NoonemorenoblethanhimeversettledinBasra.”‘AbdullahibnQurt:theCompanion,amiroverHimsunderMu‘awiya.TheauthorsoftheSunanandIbnHanbalandotherstransmitfromhim.HewaskilledinByzantineterritoryin56AH.‘AbdullahibnRawaha:ibnTha‘labaal-Ansari,thepoetoftheProphetandhisthirdgeneralafterZaydibnHarithaandJa‘faribnAbiTalibintheexpeditiontoMu’tawherehewaskilledafterhistwocompanionswerekilled.IntheProphet’slifetime,heattendedallthebattlesexcepttheConquestofMakkabecausehewasalreadydead.Hediedin8AH.‘AbdullahibnSa‘d:Hewasfair-skinnedandtall.TheMessengerofAllahmadesupplicationforhimandwipedhisheadandspatinhismouthandsaid,“OAllah!Givehimunderstandinginthedeenandteachhiminterpretation.”Hediedin68AHinat-Ta’if.‘AbdullahibnSalam:HebecameMusliminthetimeoftheProphetaftertheProphetcametoMadina.HewasarabbiandTorahscholar,andknewtheQur’an.TheProphettestifiedthathewouldgototheGarden.IntheJahiliiyya,hisnamewasHusaynbuttheProphetcalledhim‘Abdullah.Hediedin43AH.‘Abdullahibnash-Shankhir:ibn‘Awf,theCompanion.ThecompilersoftheSixCollectionstransmitfromhim.‘Abdullahibn‘Umaribnal-Khattab:bornthreeyearsaftertheProphet’smission.Hedidhijrawhenhewasten.TheProphetrefusedtolethimtakepartinBadrorUhud,buthewasallowedtotakepartintheDitch.Hediedin73AH.‘AbdullahibnUnays:oneoftheAnsar.HewaspresentattheBattleofUhud.‘AbdullahibnZayd:ibnTha‘labaal-Khazrajial-Ansari.Hediedin32AHwhenhewas64and‘Uthmanprayedoverhim.‘AbdullahibnZiba‘ra:abravepoetfromQurayshandoneofthehardestpeopleagainsttheProphet.Nothingisheardofhimafterhe

becameMuslim.‘Abdullahibnaz-Zubayr:HewasthefirstchildborntotheMuslimsafterthehijra.HisbirthwasadefeatfortheJewsbecausetheyhadannouncedthattheyhadputaspellontheMuslimsandtheywouldnotbearanychildren.HeproclaimedhimselfKhalifafterthedeathofMu‘awiyain64AHandal-HajjajlaidsiegetohimattheKa‘bawherehewaskilledin73AH.‘Abdu’l-MalikibnMajishun:seeIbnMajishun.‘Abdu’l-MalikibnMarwan:oneofthekingsoftheMarwanidUmayyadswhowasbornin26AHanddiedin86AH.‘Abdu’r-RahmanibnAbi‘Amra:thecompilersoftheSixBookstransmitfromhimwiththeexceptionofad-Daraqutni.Heisreliable.‘Abdu’r-RahmanibnAbiBakras-Siddiq:aCompanionsonofaCompanion.HisnameintheJahiliyyahadbeen‘Abdu’l-Ka‘baandtheProphetgavehimthename‘Abdu’r-Rahman.HewasoneofthebravestofQurayshandamongtheirfirstmarksmenandalsoanexcellentpoet.HediedbeforeallegiancewasofferedtoYazidinMakkain53AH.‘Abdu’r-Rahmanibn‘Awf:OneofthetenpromisedtheGardenandoneofthesixcompanionsinthecounciltoelecttheKhalif.HebecameMuslimearlyonbeforethehouseofal-Arqamwasused.HeemigratedtwiceandwaspresentatBadrandallthebattles.HebecameverywealthyinMadinaandwasknownforhisgenerosity.Hewastallandfairwithabitofreddishnessandahandsomeface.Hediedin31AHandisburiedinal-Baqi‘.‘Abdu’r-RahmanibnMahdi:seeIbnMahdi.‘Abdu’r-RahmanibnZaydibnAslamal-Madani:herelatedfromhisfatherandIbnal-Munkadir.Asbagh,QutaybaandHishamrelatedfromhimandthoughthimweak.Hewroteatafsir.TheauthorsoftheSunantransmitfromhim.Hediedin182AH.‘Abdu’r-RahmanibnZaydibnal-Khattab:al-Qurashial-‘Adawi,hismotherwasLubabathedaughterofAbuLubabaal-Ansariyya.Hewasbornin5or6AH.HemarriedFatimathedaughterof‘Umar,andsheborehim‘Abdullah.YazidmadehimamirofMakka.‘Abdu’r-RazzaqibnHammam:authorofbooksandconsideredtobereliable.TheSixtransmittedfromhim.Hediedin211AH.Abu‘AliHusaynibnMuhammad:qadiandhadithscholarofthepeopleofZaragosa.Hetravelledextensivelyintheeastbetween481and490AH.HebecameQadiofAlmeriainspiteofhisobjections.Hewasmartyredinaraid.Abu’l-‘Aliya:seeRafi‘ibnMahran.Abu‘AmraBashiribn‘Amral-Ansari:aCompanionwhowasatBadr.HewaskilledatSiffinonthesideof‘Ali.AbuAwfa‘AlqamaibnKhalidal-Aslami:theCompanion,thelastoftheCompanionstodieinKufain87AH.HissonwasalsoaCompanionandwaspresentwithhisfatheratthePledgeofRidwan.AbuAyyubal-Ansari,KhalidibnZayd:oneoftheBanu’n-Najjar.Hewaspresentat‘Aqaba,Badr,Uhud,theDitchandallthebattles.Hewasbrave,god-fearingandsteadfast.WhenYazidibnMu‘awiyaraidedConstantinopleinMu‘awiya’skhalifate,AbuAyyubwentalong.Heattendedthebattles,fellillandwasburiedatthebaseofthefortificationsofConstantinoplein52AH.AbuBakras-Siddiq:‘Abdullahibn‘Uthman,thekhalifoftheMessengerofAllah,borneithertwoyearsorsixyearsaftertheYearoftheElephant.HewasthebestoftheCompanions.HefoughttheapostatesanddefeatedthemandestablishedthepillarsofIslamaftertheProphet’sdeath.Hediedin13AHwhenhewas63andwasburiedbesidetheMessengerofAllah.AbuBakral-Hudhali:oneoftheelegantmenofliteraturewithexcellentpoetry,astudentofMuhammadibn‘Umar,knownasIbnal-Qutiyya.AbuBakribn‘Abdu’r-Rahmanal-Makhzumial-Qurayshi:aFollowerandoneofthesevenfuqaha’ofMadinaaccordingtosome.OneofthemartyrsofQurayshwhowascalledar-Rahib(themonk)becauseofhisascetism.Hediedin94AH.AbuBakribn‘AmribnHazm:Muhammad,qadiandamirofMadina.BorntwoyearsbeforetheProphet’sdeathandtheProphetnamedhimMuhammad.ItissaidthathewasborninNajranin10AHwhenhisfatherwasinchargeofitfortheProphetandfromwhomhereceivedalettertellinghimtonamehimMuhammad.Hediedin126AHandtheSixtransmitfromhim.AbuBakribn‘AyyashibnSalimal-Asadi:thereciter,oneofthescholars.Theydisagreeabouthisnameandsayelevendifferentthings.Hediedin293AHwhenhewas96.Al-BukhariandtheFourtransmitfromhim.AbuBakribnBukayral-Qurayshi:at-Tamimial-Malikial-Baghdadi:thereliablefaqihwhowroteexcellentbooks,includingtheAhkamal-Qur’an.HewasIraqi.AbuBakribnFurak,Muhammadibnal-Hasan:Agreatscholarinfiqh,grammar,therootsandkalam,andaveryscrupulousone.HewastestedinthedeenandhaddebateswhichledtohisdismissalandhediedofpoisononhiswaybackfromGhaznain46AH.HewasburiedinNishapurandpeoplevisithisgrave.HewasaShafi‘i.AbuBakribnSabiq:ExcellentscholaroftheMalikischool.AbuBakrMuhammad:seeIbnDasa.AbuBakrMuhammadibnTahir:ascrupulousscholarwhodiedaround330AH.AbuBakraMani‘ibnal-Harithath-Thaqafi:hewithdrewattheBattleoftheCamel.HeusedtosaythathewasmawlaoftheProphet.HewascalledAbuBakrabecausehedescendedfromthewallsofat-Ta’ifbyawinch(bakra)whenhewaspreventedfromleaving.AbuBarzaal-Aslami:aCompanion.HebecameMuslimearlyonandwenttothebattleswiththeProphet.HediedinBasrain64AH.Abu’d-Darda’:‘Umaymir,anAnsarifromKhazrajwhobecameMuslimafterBadr.Hediedin32AH.TheSixandIbnHanbaltransmitfromhim,andhisvirtuesarefamous.AbuDharr:JundubibnJunada.TheProphetsaidabouthim,“TheskyhasnotcoveredandtheearthhasnotcarriedanyonemoretruthfulthanAbuDharr.“Healsosaid,“MayAllahhavemercyonAbuDharr!Helivesaloneandwilldiealoneandwillbegatheredalone.”Hediedinar-Rabadhain31AH.AbuFaraj:‘UmaribnMuhammadal-Laythial-Maliki,theauthorofal-HawionMalikifiqh.Hediedin330or331AH.AbuHabbaal-Badri:‘Amiribn‘Abdu‘Amr.Al-WaqidimentionedthathewaspresentatSiffinwith‘Ali.AbuHamidas-Sa‘idi:‘Abdu’r-Rahmanibn‘Amr.HeisfromKhazrajofMadinaandwasaCompanion.TheSixandIbnHanbaltransmit

fromhim.Hediedinthe60’sAH.Abu’l-Hamra’:ThereweretwoCompanionswiththisname.OneofthemwasthemawlaoftheMessengerofAllah.HisnamewasHilalibnal-Harith.TheotherwasIbnZufrwhowasatHims.AbuHanifa:founderoftheHanafischool,oneofthefourImams,thefaqihandmujtahid.HegrewupinKufaandal-MansuraskedhimtobeQadi.Herefusedandal-Mansurimprisonedhimandbeathimuntilhedied.Hewasoneofthebestinlogicandhadnoblecharacter.Hediedin150AH.Abu’l-Hasanal-Qabisi:Bornin324AH.Hewasblindandhisbooksareverysoundandaccurate.“Qabisi”isfromGab8Fs(acityinNorthAfrica).Hewasnotfromthere,butwasknownbyhisunclethere.Hediedin403AHinQayrawan.AbuHudhayfaal-Arhabi:MaslamaibnSuhaybal-Kufi.HerelatedfromHudhayfa,IbnMas‘ud,‘Aliand‘A’isha.IbnHibbanmentionedthathewasreliable.AbuHumaydas-Sa‘idi:‘Abdu’r-Rahmanibn‘AmribnSa’dal-KhazrajiofMadina,aCompanion.TheSixandIbnHanbalrelatedfromhim.Hediedinthe60’sAH.AbuHurayra:‘Abdu’r-RahmanibnSakhr.ItissaidthattheProphetgavehimthatkunyabecausehesawhimcarryingacatinhissleeve.HebecameMuslimintheyearofKhaybarandwaspresentthere.HeclungtotheassemblyoftheProphetandwassteadfastandascetic.HeisconsideredtobeoneoftheCompanionswiththegreatestmemory.Thingsarerelatedfromhimwhicharenotrelatedfromothers.Itsaysinal-Bukharithathesaid,“Noonerememberedmorethanmeexceptfor‘Abdullahibn‘Amribnal-‘As.Hewrotethemdown,butIdidnot.”TheProphetmadeasupplicationforhimtorememberandafterthatheneverforgotanythingheheard.HediedinMadina.AbuIshaq:‘Amribn‘Abdullah,agreatFollowerandoneofthescholarsofhadith.HetookfromanumberofCompanionsandFollowers.Hefastedandprayedalotandwentonexpeditions.ThecompilersoftheSixBookstransmitfromhim.Hediedin127AH.AbuIshaqaz-Zajjaj:ImamofArabicandtafsirandthestudentofal-MubarradandtheShaykhofAbu‘Alial-Farisi.Hewasaglass-maker(zajjaj).Hediedin311AH.AbuJahl:theenemyofAllahandoneofthosewhodidgreatinjurytotheProphet.HewaskilledatBadrbyMu‘awwidhandMu‘adh,sonsof‘Afra’.AbuJahmibnHudhayfa:heis‘Amiror‘Ubayd:hebecameMuslimwhenMakkawasconqueredandkeptthecompanyoftheProphet.HewasimportantinQuraysh.HediedinMu‘awiya’stime.Therewasseverityinhimandhissons.HehelpedinrebuildingtheKa‘bawithIbnaz-ZubayrandremarkedthathehadworkedontheKa‘batwice-onceintheJahiliyyaandonceinIslam.Abu’l-Jawza’:Awsibn‘Abdullahal-Basri.Herelatedthehadithoftheconquests.Herelatedfrom‘A’isha,Safwanibn‘Assalandothers.HeisreliableandtheSixtransmittedfromhim.Hewaskilledin83AH.AbuJuhayfa:HisnamewasWahbibn‘Abdullah.TheProphetdiedwhenhewasanadolescent.IbnHanbalrelatesfromhim.Hediedin72AH.AbuKabsha:amanwholefttheolddeenoftheJahiliyyaandbegantoworshipSirius.TheylikenedtheMessengertohimortohisfosterfatherwhohadadaughtercalledKabsha.AbuLahab:theuncleoftheProphetwhosenamewas‘Abdu’l-‘Uzza.HewascalledAbuLahab(fatherofflame)becauseofhiscomplexionandheismentionedbyitintheQur’antoindicatethathebelongstoJahannam.HediedafterBadr.Abu’l-Laythas-Samarqandi:fromthecityofSamarqandinTransoxiana.AloftyImamknownastheImamofGuidance.HeisMudaribnMuhammadtheHanafifaqih,famousforloftybooksliketheTafsir,an-Nawazil,andTanbihal-Ghafilinwa’l-Bustan.Hediedin373AH.AbuMadhura:themu’adhdhanoftheMessengerofAllahinMakka.HedidnotcontinuegivingtheadhanaftertheProphetdied.ACompanionwhodiedin59or60AH.Muslim,IbnHanbalandtheauthorsoftheSunantransmitfromhim.AbuMas‘ud‘Uqbaibn‘Amral-Ansari:aCompanionwhowasattheSecondPledgeof‘Aqaba,HelivedatBadranddiedinMadinain40AHinMu‘awiya’stime.HewasappointedoverKufaby‘AliwhenhewenttoSiffin.AbuMuhammadal-Usayli:‘AbdullahibnIbrahimibn‘Umaral-Umawi,scholarofhadithandfiqhfromthepeopleofAsilaintheMaghrib.HetravelledinsearchofknowledgeandreturnedtoAndalusiaattheendofthereignofal-Mustansir.HediedinCordobain392AH.AbuMuhammadibn‘Abdu’l-Mu’min:oneofthetheshaykhsofIbn‘Abdu’l-Barr.Hewasanhonestmerchantwhometthegreat‘ulama’.Hewasverypreciseandaccurateasadh-DhahabisaysinMizanal-I‘tidal.AbuMuhammadibnAbiTalib:seeAbuTalibal-Makki.AbuMuhammadibnAbiZayd:authoroftheRisala,aMalikiImam.AbuMuhammadibnNasr,‘Abdu’l-WahhabibnNasr:theMalikiqadi.Hewasapoet,faqihandamanofletterswithmanybooksineveryarea.Attheendofhislife,hetravelledtoEgyptandbecamewealthy.Hediedin421AH.AbuMusaal-Ash‘ari:famousCompanionwhosenamewas‘AmiribnQays.HediedinMakkaorKufain44or52AH.AbuMus‘abAhmadibnAbiBakraz-Zuhri:qadiandscholarofMadina.HelistenedtoMalikandhispartyandothersrelatedfromhim.Heisreliable.AbuQatada:seeal-HarithibnRib‘a.AbuQuhafa:thefatherofAbuBakr,‘Uthmanibn‘Amiribn‘Amr.HebecameMuslimonthedayMakkawasconqueredandbecamea

goodMuslim.HediedafterAbuBakrin14AH.AbuRafi‘:theclientoftheMessengerofAllah.HisnamewasIbrahim,orAslamorThabit.AbuRimtha at-Taymi:Rifa‘a ibnYathri.He related from theProphet and Iyad andThabit related fromhim.The three authors of theSunanrelatedfromhimandIbnKhuzayma,IbnHibbanandal-Hakamconsiderhishadithstobesound.

AbuSa‘idal-Khudri:Sa‘idibnMalikibnSinan,aCompanionofhighrank,famousamongthefuqaha’oftheCompanionsandoneofthe

CompanionsoftheTreewhodiedinMadinaandwasburiedinal-Baqi‘in64AH.Manyhadithsarerelatedfromhim.AbuSalama:ibn‘Abdu’r-Rahmanibn‘Awf,aFollower:oneoftheSevenfuqaha’ofMadina.AbuSalihDhakwanaz-Zayyat:themawlaofJuwayriyabintal-Ahmasal-Ghatafani.Oneof themostreliableofpeople.HehasmanyhadithsandisfirminrespectofthehadithofAbuHurayra.Hediedin101AH.

AbuSufyanibnal-Harith:ibn‘Abdi’l-Muttalib,theuncleoftheProphetandhismilkbrotherthroughHalimaas-Sa‘diya.Hisnamewasal-Mughira.ItisalsosaidthathisnamewasAbuSufyanandhisbrotherwasal-Mughira,HeresembledtheProphet.

AbuSufyanSakhr:HebecameMuslimwhenMakkawasconqueredandwaspresentwiththeProphetattheBattleofHunayn.Hegavealotofhiswealth.HewastheshaykhofMakkaandtheirleaderandtheleaderofQurayshafterAbuJahl.Hediedin31AHandwasburiedinal-Baqi‘.

AbuTalha:ZaydibnSahlal-Ansarial-Khazraj,oneofthebestoftheCompanionsandthehusbandofUmmSulaym.HewasshootinginfrontoftheProphetatUhud.Hediedin50AH.

AbuTalib:theuncleoftheProphetwhowasahelperandfathertotheProphet,butdidnotbecomeabeliever.Hediedin10AH.AbuTalibal-Makki:AbuMuhammad ibnAbiTalib,Shaykhof theSufisandpeopleof theSunna.Hewas fromQayrawanand from

theremovedtoAndalusiaandlivedinCordoba.Hehadextensiveknowledgeoftafsirandothersciences.HewrotealargetafsirandtheQutal-Qulub.HediedinCordobain437AHandwasburiedthere.

AbuThawrMalikibnNimtal-Hamdani,“Dhu’l-Mis‘ar”,cametotheProphetonhisreturnfromTabukwithmanyofhisMuslimpeopleinthedelegationofHamdan.During‘Umar’skhalifate,heemigratedtoSyriawith4000slaveswhomhesetfree.

Abu’t-Tufayl:‘AmiribnWathilaal-Kinani,acompanionwhowasapoet.Hewasbornatthebeginningofthehijraanddiedin110.HewasthelastoftheCompanionstodie.

AbuUmama:al-Bahiliandas-Sahmi.HeisSadiibn‘Ajlan.TheSixtransmitfromhim.HewasoneofthelastoftheCompanionsinHims.Hediedin81AH.

AbuUmamaal-Ansari:Sa‘dibnSahl,borninthetimeoftheProphetwhonamedhimandblessedhim.Hediedin100AHandtheSixtransmitfromhim.

Abu‘Umarat-Talamanki:theImam,reciterandhafiz.HeisAhmadibn‘Abdullah,thescholarofCordobawhowasbornin340AH.IbnHazm, Ibn ‘Abdu’l-Barr andother Imams related fromhim.Hewas a leader in the scienceof recitations (qira’at)whohadgreatconcernforhadithandwasanImamintheSunna.Hediedin429AH.

Abu‘Uthmanal-Hiri:Sa‘idibnIsma‘il,theSufiShayhinNishapur.Hediedin298AH.HewasoneofthegreatmenofasceticismandSufiShaykhs.HewasthecompanionofAbuHafsan-Nisapuri.

Abu’l-Waddak:JibribnNawfal-Bistamial-Kufi,theFollower.ConsideredreliablebyIbnMa‘inandIbnHibban.AbuWalidHishamibnAhmad:anImamofCordoba,asceticandahadithscholar,knownasIbnal-‘Awwad,ashaykhwell-versedin

grammarandArabiclanguageandwasconsideredverypreciseandaccuratebyhisstudent,Qadi‘Iyad.AhmadibnHanbal:Abu‘Abdullah,borninBaghdadin164AHandgrewupthere.Hewasdevotedtothesunnasothathebecameits

Imaminhistime.Helearnedfiqhfromash-Shafi‘i.FounderoftheHanbalimadhhab.Hediedin241AH.Ahmad ibnSalihAbuJa‘farat-Tabarial-Misri: reliable.He listened to Ibn ‘Uyayna.Al-Bukhariandothers related fromhim.Hehad

comprehensiveknowledgeandtheauthorsoftheSunantransmittedfromhim.Hediedin248AH.al-Ahnaf ibn Qays at-Tamimi: a master of Tamim, one of the great, astute, eloquent, brave, conquering men who was a model of

forbearance.HewasborninBasraandlivedinthetimeoftheProphetbutdidnotmeethim.Whenhewasangry,ahundredthousandmenwouldbeangryforhimwithoutknowingwhyhewasangry.Hediedin72AH.

‘A’idhibn‘AmribnHilaal-Muzani:AbuHubayra.HewasoneofthosewhoofferedallegianceundertheTree.HelivedinBasraanddiedintheemirateofIbnZiyad.

‘A’ishabintAbiBakr:Ummal-Mu’minin.MarriedtheProphetwhenshewasnine.Sherelated2210hadithsfromtheProphet.ShediedinMadinaandwasburiedinal-Baqi‘in58AH.

al-Ajurri:Muhammadibnal-Husayn,theShafi‘ifaqihandhadithscholar.BorninBaghdadandthenmovedtoMakka.Hediedin360AH.

al-Akhnas:ibnShurayq.HeisUbayyibnShurayqath-Thaqafi.Heiscalledal-Akhnas(pug-nosed)becausehewentbackwiththeBanuZuhraatBadrandbecameMuslim.HewaspresentatHunaynanddiedinthebeginningof‘Umar’skhalifate.

‘Ali ibnAbiTalib: the firstperson tobecomeMuslim.Hewasborn tenyearsbefore theProphetwassent.Hewasbroughtupby theProphetanddidnotleavehim.HewentonallhisexpeditionsexceptforTabukwhentheProphetlefthimbehind.HemarriedFatima,theProphet’sdaughter.Hewaskilledin40AH.

‘Aliibnal-Hakamal-Bannanial-Basri:herelatedfromAnasandAbu‘Uthmanal-HindiandagroupincludingNafi‘.Al-BukhariandtheFourtransmittedfromhim.Hediedin131AH.

‘Aliibnal-Husaynibn‘AliibnAbiTalib:calledZaynal-‘Abidin:oneofthosetakenasamodelinforbearanceandscrupulousness.HesecretlygavetoahundredhousesinMadina.Hediedin94AH.

‘Aliibn‘Isa:Abu’l-Husayn,anImamingrammar,language,tafsir,andkalam.Hewroteagreattafsir,andwasthestudentofIbnDarid.HewasborninBaghdadin296AHbuthisfamilycamefromSamarraanddiedin384AH.

‘AlqamaibnKhalidibnal-Harithal-Aslam,AbuWafa:aCompanion.ThelastCompaniontodieinKufain87AH.HissonwasalsoaCompanionandwaspresentwithhimatRidwan.

‘AlqamaibnQaysan-Nakh‘i,AbuShibl:theFollower.HewasthefaqihofIraqwhowaslikeIbnMas‘udinhisguidance,characterandvirtue.HewasborninthelifetimeoftheProphetanddiedinKufain62AH.

al-A‘mash:AbuMuhammadSulaymanibnMahranal-A‘mash,afamousFollowerwhosefamilycamefromRayy.Hewasascholarin

theQur’an,hadithandsharesofinheritance.Hewasaleaderinusefulknowledgeandsoundaction.Hewasverypoorandneedy.HegrewupinKufaanddiedtherein148AH.

AminabintWahb:ThemotheroftheProphet.Hewasheronlychild.Shediedwhenhewassix.al-‘Amiri:fromtheBanu‘AmirwhocameasadelegationtotheProphet.Hisnamewas‘AtiyyaorQibtibn‘Amir.Hediedattheendof

the80’sAH.‘AmiribnRabi‘aibnKa‘b:thefamousCompanionwhobecameMuslimearlyonandemigratedandwasatBadr.Hediedonthenight

that‘Uthmanwasmurdered.‘Amiribnat-TufaylibnMalik:fromtheBanu‘AmiribnSa‘sa‘a,theknightofhispeople.Oneofthepoetsandleadersofhispeoplein

theJahiliyya.He isAbu ‘Ali.Hewasbornandgrewup inNajd.Heparticipated inmanybattlesandwasanoldmanwhen Islamcame.HewenttotheProphetinMadinaafterMakkahadbeenconqueredintendingtoassassinatehimbutdidnotdare.TheProphetinvited him to Islam and ‘Amirmade it a precondition that he give him half ofMadina’s fruits and put him in command after theProphet.Herefusedsohewenthomeresentful.Hediedenroutebeforehereachedhispeople.Hehadonlyoneeye,havinglosttheotherinabattleanddiedchildless.HewasthenephewofLabidthePoet.

‘AmmaribnAbi‘Ammar:themawlaof theBanuHadhim,Abu‘Amral-Makki,aFollowerconsidered tobereliablebyAbuDawudandIbnHibbanandothers.HediedwhileKhalidibn‘AbdullahwasgovernorofIraq.

‘Ammar ibnYasir al-Kinani:Abu’l-Yaqazan, aCompanion and one of the bravemen of judgement.He is one of the first to becomeMuslimandopenlystateit.HeemigratedtoMadinaandwaspresentatBadr,Uhud,theDitchandthePledgeofRidwan.TheProphetcalledhim“at-tayyibal-mutayyib(thepleasantandgood)”.HewasthefirsttobuildamosqueinIslam.‘UmarputhiminchargeofKufaandheremainedthereforatimeuntildismissed.HewaspresentattheBattleoftheCamelandSiffinwith‘Ali,beingkilledinSiffinattheageof93.

‘Amribnal-‘As:oneofthe“fourclevermen”oftheArabs.TheotherswereMu‘awiya,al-MughiraandZiyad.Hewasagreatmilitarygeneralanddiedonthenightofthe‘Idal-Fitrin43AH.

‘Amribn‘Awfal-Muzani:aCompanionwhobecameMuslimearlyonandwaspresentatthebattles.HediedinthetimeofMu‘awiya.‘AmribnDinar:AbuMuhammad,clientofQaysal-Misri,d.126AH.‘Amribnal-Harith:IbnAbi’d-Darir,thebrotherofJuwayriyya,thewifeoftheProphet.ACompanion.‘AmribnMaymun:theFollower.HelivedatthetimeoftheProphetbutdidnotmeethim.Hewasreliableanddiedin74AH.‘Amr ibnas-Sa’ib:oneof themost excellentof theFollowersand reliablemen.He related fromUsama ibnZaydandmany related

fromhim.AbuDawudtransmitsfromhim.‘AmribnUmayyaibnKhuwaylid:theCompanionwhomtheMessengerofAllahentrustedtodespatchhisaffairs.Hetookhisletterto

theNeguswhorepliedtoit.Heandhiswife,UmmHabiba,becameMuslimafterUhud.HewaspresentatBi’rMa’unaanddiedinMadinaduringMu‘awiya’skhalifate.

AnasibnMalikal-Ansarial-Khazraji:theCompanion,heservedtheProphetwhenhewaseightortenyearsoldandstayedwithhimfortwentyyears.2206haditharerelatedfromhim.TheProphetmadeasupplicationthathewouldhaveblessinginhisproperty,childrenand lifeandwouldhaveforgiveness.Hewasoneof thewealthiestofpeople.Whenhedied,hehadabout120children.Hehadagardenwhichhadacroptwiceayear.Helivedsolonghewaswearyoflife.Hediedin93AHwhenhewas100yearsold.HeisburiednearBasra.

‘Antara:thesonofMu‘awiyaibnShaddadal-Qays,oneoftheArabchampionsandfamousmenofeloquence.Hecomposedoneofthemu‘allaqatpoems(whichwerehungintheKa‘babecauseoftheirexcellence).HediedanunbelieverintheJahiliyya.

Arbad ibnQays: thebrotherofLabid ibnRabi‘abyhismother.LabidwasaCompanionandArbadwasapoet aswell.Allah sent alightning-boltwhich consumedhim.Hedisbelieved inAllah.AbouthimAllah revealed,“He sends thunderbolts and strikeswiththemwhomeverHewillswhiletheydisputeaboutAllahwhoisStronginsubtlyattainingHisend.”(13:13)

AsbaghibnFaraj:themawlaof‘Umaribn‘Abdu’l-‘Aziz.HewasafaqihofEgyptwhorelatedfromIbnWahb,ad-Da’udiandothers.Al-Bukhariandothersrelatedfromhim.IbnMa‘insaid,“HehadthegreatestknowledgeoftheopinionofMalik-hewastruthful,scholarlyandscrupulous.”Hediedin225AH.

al-Ash‘ari,Abu’l-Hasan‘AliibnIsma‘il:HewasaMu‘tazilite,latertoleavethem.Hebecameanunrivalledgreatscholar,theImamofthePeopleoftheSunnaandauthoroffamousbooks.Hediedin324AH.al-Ash‘ath:ibnQays:HecametotheProphetwithhispeopleandapostatisedafterhisdeathandwasbroughttoAbuBakr.HebecameMuslimagainandthenwentoutwithSa‘dtoIraq.HelivedinKufauntilhediedin40AH.Ashhabibn‘Abdu’l-‘AzizibnDa’udal-Qaysial-Misri:thefaqih.Herelatesfromal-Layth,Malikandothers,andSahnunrelatedfromhim.Hediedeighteendaysafterash-Shafi‘iattheageof64.Asma’bintAbiBakr:‘A’isha’ssisteranddaughterofAbuBakras-Siddiq,themotherof‘Abdullahibnaz-Zubayr.ShehadfluentArabic,andwasquick-witted.Thestoryofherbehaviourwithal-Hajjajafterthedeathofhersonisfamous.Shelivedtobe100anddiedin73AH.Asma’bint‘Umaysh:aCompanionwhowasimportant.ShebecameMuslimbeforetheProphetenteredthehouseofal-Arqam.ShewasthewifeofJa‘faribnAbiTalibandthenofAbuBakrandthen‘Ali.Shediedinabout40AH.al-Asma‘i:‘Abdu’l-MalikibnQuraybibnAsma’,ImamofBasrainlanguage,grammarandliteratureandrarities.HewasborninBasrain123anddiedtherein210AH.al-AswadibnYazidibnQaysan-Nakh‘i:oneofthegreatFollowers,knownforhistransmissionfromIbnMas‘udandfamousforhisfiqh,memory,asceticismandgreat‘ibada.HewasthescholarofKufainhistime.Hediedin75AH.‘Ata’ibnYasar:AbuMuhammadal-Madani,oneofthegreatFollowers.Hediedin94or103AH.

‘Atiyyaas-Sa‘di:fromthetribeofBanuSa‘d.HecamewithhisfathertotheProphet.‘Awfb.Malik:‘Abdu’r-Rahmanal-Ashja‘i,theexcellentCompanion.HelivedinSyriaanddiedinthetimeof‘Abdu’l-Malikin73AH.‘Awnibn‘Abdullah:faqihandascetic.ItissaidthathetransmittedmursalfromtheCompanions.HewasnotaFollower.Heisreliableanddiedinabout160AH.al-Awza‘i:ImamandfounderofthemadhhabfollowedbythepeopleoftheMaghribbeforetheybecameMaliki.HelivedinSyriauntilhediedasamurabitintheportofBeirut.Aymanal-Habashial-Makki:hismotherwasUmmAyman,thenurseoftheProphetandhismawla,thebrotherofUsamaibnZiyadbyhismother.MartyredatHunayn.Ayyubas-Sakhtiyani:ImamAbuBakral-BasritheFollower,Masterofthefuqaha’andhadithscholars.Malik,ath-Thawriandothersrelatedfromhim.TheSixtransmitfromhim.Hediedin131AH.Bakribnal-‘Ala’:theMalikiqadi,oneofthesonsof‘Imranibnal-Husayn.Hediedin334AH.Al-Baji,Abu’l-Walid:agreatMalikischolarandImam.Authorofimportantbooks.BaqiibnMukhallid,ImamAbu‘Abdu’r-Rahmanal-Qurtubi:amujtahidwhodidnotimitateanyoneandwhosesupplicationwasanswered.ItissaidthatherecitedtheentireQur’aneverynightinthirteenrak‘ats.Hewentonseventyexpeditions.Hewasbornin201anddiedin276AH.al-Baqillani:Muhammadibnat-Tayyib,ImamofthepeopleoftheSunna,d.403AH.HeisnotAbuBakribnal-‘Arabi.al-Bara’ibn‘Azib:al-Ansarial-Awsi,hewaspresentatUhudandwentonfifteenexpeditionswiththeProphetandwentoneighteenjourneyswithhim.HediedinKufain72AH.BarakabintYasar:theclientofAbuSufyanibnHarb.Amuhajira.ShewasservingUmmHabibawhentheProphetmarriedher.ItissaidthatsheaccidentallydranktheProphet’surinefromaflaskunderhisbed.BarirabintSafwan:theclientof‘A’isha.TheydisagreeaboutwhethershewasaCoptorAbyssinian.Sheistheonewithwhom‘Abdu’l-MalikibnMarwansatandtowhomshesaid,“‘Abdu’l-Malik!Iseequalitiesinyou.Youaresuitedtoundertakecommand.Butifyoudoso,thenbewareofblood.”al-Bazzar,AbuBakrAhmadibn‘Amr,ahafizandhadithscholarfromthepeopleofBasra.HecompiledtwoMusnads,alargeonecalledal-Bahraz-Zakhirandasmallone.HediedinRamlain292AH.BilalibnAbiRabah:thefirstAbyssiniantocometoIslam.HebecameMuslimwhilehewasaslaveofUmayyawhotorturedhim.AbuBakrboughthimandsethimfree.Hebecamethemu’adhdhanoftheProphet.HediedinSyria.Bilalibnal-Harithal-Muzani:theCompanion.HecametotheProphetwiththedelegationofMuzaynaandsettledoutsideofMadina.Hediedin60AHwhenhewas80.al-Bukhari:Abu‘AbdullahMuhammadibnIsma‘il,travelledinsearchofknowledgetoallthemenofhadithofthecities.Hestartedtofrequentthecompanyoftheshaykhswhenhewas11.HesaidthatheproducedtheSahihfromthecreamof6000hadiths,anddidnotwritedownanyhadithinituntilhehadprayedtworak‘ats.Hewasbornin194anddiedin256AH.Buraydaibnal-Hasib:Abu‘Abdullah,aCompanionwhobecameMuslimbeforeBadrwhentheProphetwasmakinghishijra.HewentontenexpeditionswiththeProphetandhewaspresentatal-Hudaybiyya.HediedinMarvinKhorasanonanexpeditioninthetimeofMu‘awiyaorYazidin63AH.ad-DahhakibnMuzahim:theCompanion.HerelatedfromAbuHurayra,Ibn‘AbbasandotherCompanions.TheauthorsoftheSunanandotherstransmittedfromhim.Hediedin105AH.ad-Daraqutni:‘Aliibn‘Umar,fromDaral-Qutn,apartofBaghdad.HewasanImamunrivalledinhisage.Hehadknowledgeoftraditionsandweaknessesandthenamesofthemenandtheirstatesinjustice,truthfulnessandknowledgeoftheschoolsofthefuqaha’.Hewasbornin306anddiedin385AH.ad-Da’udi:AhmadibnNasr,thecommentatoronal-Bukhari.HediedinTlemcenin440AH.Dihyaal-Kalbi:thesonofIbnKhalifa,thefamousCompanion.HediedinthekhalifateofMu‘awiya.HewasoneofthemostbeautifulofpeopleandthatiswhyJibriltookonhisform.Dhu’n-Nunal-Misri:theasceticandgnosticofAllah,Abu’l-FaydThawbanibnIbrahim,amanofknowledgeandvirtue.Diedin245AH.DimadibnTha‘labaal-Azdi:atruefriendoftheProphetbeforehewassent.HecametoMakkaandbecameMuslimatthebeginningofIslam.Hewasintelligent,aperfumerandmakeroftalismans.ad-Dulabi:AbuBishrMuhammadibnAhmadal-Ansariar-Razi:thehadithscholarandauthorofvariousworks.Thegreatonesrelatedfromhim-likeat-TabaraniandAbuHatim.HediedbetweenMakkaandMadinain113AH.Fadalaibn‘UbaydibnFaqidal-Ansarial-Awsi:AbuMuhammad,aCompanion.Mu‘awiyaappointedhimqadiofDamascus.HewaspresentatUhudandal-Hudaybiyya.Hediedin153AH.IbnHanbalandotherstransmitfromhim.al-Fadlibn‘Abbasal-Hashimi:acourageousCompanionandnotableman.Hewasoldestofal-‘Abbas’children.HestoodfirmatHunayn.HerodeonthesamecamelbehindtheProphetontheHajjofFarewell.AftertheProphet’sdeath,hewentonjihadtoSyriaandwasmartyredattheBattleofAjdadayninPalestine.Itisalsosaidthathediedoftheplague.al-Farra’:ImamAbuZakariyaYahyaibnZiyad.HewasoneofthemostintelligentoftheKufansandtheonewiththemostknowledgeoftheartsofliteratureandtafsir.Az-Zamakhsharireliedonhim.Hediedin207AHontheMakkanroadwhenhewas63.Fatimabint‘Abdullah:‘Uthmanwasherson.HewasAbu‘AbdullahibnBashirath-Thaqafi,agreatCompanionandfighters.HewasappointedqadiofKufaandrelatedthathismothersawthebirthoftheProphet.Fatimaaz-Zahra’,daughteroftheProphet.SheandMaryambint‘Imranarethebestofthewomenoftheworld.Shemarriedthe

Prophet’snephew,‘Ali.ShewastheonlydaughteroftheProphettosurvivehim.Shediedin11AH,sixmonthsaftertheProphet’sdeathwhenshewas30orless.GhaylanibnSalamaath-Thaqafi:becameMuslimaftertheconquestofTa’if.Hewasapoet.Hediedattheendofthekhalifateof‘Umar.Hafsibn‘UbaydullahibnAnas:IbnHibbanmentionedthatheisreliable.AbuHatimsaysthatitisonlyestablishedthatheheardhadithfromhisgrandfather.Hafsabint‘Umaral-Khattab:OneofthewivesoftheProphet.ShewasmarriedtoHisnibnHudhayfabeforeshemarriedtheProphet.HewaspresentatBadrandthendiedinMadina.ShediedinMadinain41AH.al-HajjajibnYusufibnal-Hakam:AbuMuhammad,acleverandbloodthirstygeneralandorator.HewasbornandgrewupinTa’ifintheHijazandthenmovedtoSyriawhereheattachedhimselftoRawhibnZanba‘,thedeputyof‘Abdu’l-MalikibnMarwan.HewasoneofhisShurta(police)andthenhecontinuedtobesuccessfuluntil‘Abdu’l-Malikputhiminchargeofthearmy.Heorderedhimtokill‘Abdullahibnaz-Zubayrandputhimincommandfortwentyyears.HefoundedthecityofWasit.Allthehistoriansagreethathewasbloodthirsty.HediedinWasit.Waterflowedoverhisgraveanddestroyedit.al-HakamibnAbi’l-‘As:HeisAbuMarwanandtheuncleof‘Uthman.HewasoneofthosewhobecameMuslimattheConquestofMakka.TheProphetsenthimandhissonMarwanouttoTa’ifand‘Uthmanbroughthimbackwhenhelearnedthathehadrepented.Hediedin‘Uthman’skhalifate.Hakimb.Hizam:anephewofKhadija,thewifeoftheProphet.Helivedfor120years,halfofitinIslam.HewastheonlypersontobeborninsidetheKa‘ba.Hediedin60AHinMadina.Halimabint‘Abdullahas-Sa‘diya:theProphet’swet-nurse.Herhusbandwasal-Harithibn‘Abdu’l-‘Uzza.SheandherhusbandandchildrenbecameMuslim.Hammad:Shu‘ba,Malikandothersrelatedfromhim.Heisatruthfulmanbutonewhowasconsideredpronetoerror.HedoesnothavetheforceofMalik.MuslimandtheFourtransmittedfromhim.Hediedin199AH.HammamibnYahyaal-‘Awdhi:areliableImamfromwhomtheSixtransmitted.Hediedin163AH.Hamzaibn‘Abdu’l-Muttalib:ofQuraysh,theuncleoftheProphetandoneofhisvaliantleadersintheJahiliyyaandIslam.HewasbornandgrewupinMakka.HewasoneoftheproudestandmostobstinateofQuraysh.WhenIslamappeared,hewaveredaboutacceptingitandthenhelearnedthatAbuJahlhadbeencontemptuoustowardstheProphet,hewenttoAbuJahlandhithimandproclaimedhimselfaMuslim.HamzaemigratedwiththeProphettoMadinaandwaspresentatBadrandotherbattles,Al-Masa’inisaidthathewashewasthefirsttoholdthebanneroftheMessengerofAllah.Hamza’semblemintimesofwarwasanostrichfeatherwhichheputonhischest.AtBadr,hefoughtwithtwoswordsandperformedgreatdeeds.HewaskilledatUhudandtheMuslimsburiedhiminMadina.Hanashibn‘Abdullah:theFollower,oneofthosewhoenteredAndalusiaatthebeginningofIslamthere.Herelatesfrom‘Ali,ibn‘Abbasandothers.HanzalaibnAbi‘AmiribnSayfiknownasal-Ghasil.IntheJahiliyyahisfather,‘Amr,wascalledar-Rahib(themonk).HetalkedofthemissionandtheHanifiyyadeen.WhentheProphetwassent,‘AmrvisitedhimaloneandleftMadina.HewaspresentwithQurayshattheBattleofUhudandreturnedtoMakkawiththem.ThenheleftforByzantiumanddiedtherein9AH.HissonHanzalabecameaMuslimandwasagoodMuslim.HewasmartyredatUhud.Heiscalledal-Ghasil(thewashed)becausetheangelswashedhimwhenhewasmartyredashewasinjanaba.HewaskilledbyAbuSufyanibnHarb.HanzalaibnHidhaymibnHanifaat-Tamimi:he,hisfatherandgrandfatherwereCompanions.al-Harbi:IbrahimibnIshaq,fromBaghdad.Diedin107AH.al-Harithibn‘Abdu’l-‘Uzza:thehusbandofHalimaas-Sa‘diya.HebecameMuslimandwasagoodMuslim.al-HarithibnAsadal-Muhasibi:Hewascalledal-Muhasibibecausehefrequentlycalledhimselftoaccount(muhasiba)andbecauseofhisasceticism.Hewasanexcellentscholar,heldinhighesteemamongthepeopleofhistimeinbothoutwardandinwardknowledge,andwrotemanybooks.Hisfatherdiedleavinghimagreatdealofwealth,butherefusedtotakeanyofitbecausehisfatherhadbeenaQadiri.Hediedin243AH.al-HarithibnMiskin:afamousUmayyadfaqih,themawlaofMarwan.HestudiedwithIbn‘Uyayna,IbnWahbandIbnal-Qasim.AbuDawud,an-Nasa’iandothersrelatedfromhim.Helivedtobeabout90AH.HewasreliableinhadithandaMalikifaqih.DuringtheMihna,theKhalifal-Ma’munbroughthimtoBaghdadbutrefusedtorespondtothequestionofthecreationoftheQur’an.Heremainedinprisonuntilal-MutawakkiltookofficeandthenhewasreleasedandreturnedtoEgypt.Al-MutawwakilmadehimqadiofEgypt.al-HarithibnRib‘i:AbuQatada,aCompanionfromtheAnsar,thehorsemanoftheProphet.IbnHanbalandtheauthorsoftheSixtransmitfromhim.Hediedin54AH.al-HarithibnSimma:hewaspresentatBadr.HewasmartyredwiththosewhomtheProphetsentwith‘AmiribnMalikonthedayofthewellofMa‘unawheretheyweretreacherouslykilled.HarithaibnWahbal-Khuza‘i:thebrotherof‘Ubaydullahibn‘Umarbythesamemother.HerelatedfromtheProphetandHafsaandothers.HehasfourhadithinthetwoSahihvolumes.al-Hasanal-Basri:OneofthemostsplendidFollowersinasceticism,knowledgeandshowingthetruth.Hewentforthirtyyearswithoutlaughing.HemetmanyCompanionsandtransmittedmanyhadiths.HismotherservedUmmSalama,thewifeoftheProphet.HediedinBasrain116AHwhenhewas88.al-Hasanibn‘AliibnAbiTalib:thegrandsonoftheProphet,theAmiral-Mu’minin.Hewasbornin3AH.HediedinMadinain50AHandisburiedinal-Baqi‘.HassanibnThabital-Khazrajial-Ansari:Abu’l-Walid,thepoetoftheProphet.HelivedsixtyyearsintheJahiliyyaandsixtyinIslam.HepraisedtheProphetanddefendedthehonourofIslamwithhistongueandeloquence.HediedinMadinain54AH.HatibibnAbiBalta‘aal-Lakhmi:aCompanionwhoattendedallthebattleswiththeMessengerofAllah.Hewasagoodarcherandhad

extensivetradeasamerchant.TheProphetsenthimwithKinanatotheMuqawqis,themasterofAlexandria.HediedinMadina.HewasoneoftheknightsandpoetsofQurayshintheJahiliyya.Hatimat-Ta’i:famousforhisgenerosity.HelivedintheJahiliyyashortlybeforetheProphetwassent.Hisson‘AdibecameMuslimandwasoneofthegreatCompanions.Hudhayfaibnal-Yaman:BorninMadina.HeandhisfatherbecameMuslimandwerepresentatBadrwheretheidol-worshippersmadeforthem.TheywerepresentatUhudwherehisfatherwasmartyred.HewaspresentattheDitchandlaterbattles.‘Umarappointedhimoveral-Mada’inwhereheremaineduntilhediedin36AH.Humayd:theclientofTalhaal-Khuza‘i.Heisreliable.TheSixImamstransmittedfromhimalthoughheinsertssomethings.Hediedwhilehewasstandingintheprayerin142AH.al-HusaynibnMuhammad,famoushafizwithusefulbooks.Hediedin498AH.HuyayyibnAkhtab:aJewoftheBanu’n-Nadrandoneoftheirleaders,thefatherofSafiyya,thewifeoftheProphet,agreatopponentsofIslam.HedidgreatharmtotheMuslimsandwascapturedontheDayofQurayzaandkilled.Ibn‘Abbas:see‘Abdullahibn‘Abbas.Ibn‘Abdi’l-Barran-Numayri,Abu‘Umar,hafizoftheMaghribandShaykhal-Islam,authorofal-Isti‘ab,Hewasbornin368anddiedin463AH.IbnAbiHala:HindibnAbiHala,thesonofKhadija,Ummal-Mu’mininbyherfirsthusband,AbuHala.HewasthefostersonoftheProphetandlookedathimasmuchashewished.HeisknownasHindtheDescriberbecausetheCompanionsweretoomuchinaweoftheProphettolookathimforlong.HewaskilledintheBattleoftheCamelon‘Ali’sside.IbnAbiLayla:Muhammadibn‘Abdu’r-Rahmanal-Ansari,thefamousfaqihwhohadarecitation(qira’a)andHamza,oneofthefivereciters,studiedwithhim.Hehasthegreatestfiqhandknowledgeofthepeopleofhistime.HehadtherankofmujtahidIbnAkhtab:twobrothers,HuyayyandAbuYasir,whodiedunbelievers.HuyayywasthefatherofSafiyya,theProphet’swife.Ibn‘Ata’:Abu‘AbdullahMuhammad,theshaykhofhistime,diedin399AH.IbnDasa:AbuBakrMuhammad,knownasIbnDasa,oneoftheshaykhsofhadith,famousasoneofthosewhorelatedtheSunanofAbuDawud.AbuNu‘aymal-Isbahanirelateditfromhimwithanijaza.IbnFuhayra:‘Amir,themawlaofAbuBakr.AbuBakrboughthimfromat-TufaylofAzdandsethimfree.HebecameMuslim.HetendedthesheepofAbuBakrandbroughttheProphetandhimfoodintheCaveandthenmadehijrawiththem.HewasatBadrandUhudandwaskilledatB’irMa’una.Hisbodywasnotfoundamongthedeadanditwassaidthattheangelshadburiedhim.IbnFurak:seeAbuBakribnFurak.IbnHabib:‘Abdu’l-Malikas-Sulami,oneofthechildrenof‘AbbasibnMirdastheCompanion.Heisafaqihandgrammarian,doctorandscholarofhadithandtafsir,buthedidnothavefullcriticismofhadith.Hediedin288or289AH.Ibnal-Hanafiyya:Abu‘AbdullahMuhammad,sonof‘AliibnAbiTalib.Al-Hanafiyyawashismother.AgreatImamandMuslimandal-Bukhariandotherstransmittedfromhim.OneofthegreatFollowers.DiedinMadinain80AH.IbnHanbal:seeAhmadibnHanbalIbnIshaq:Muhammad.Agreatscholar.Hehasrarehadithwhicharesometimesdisacknowledgedbecauseofhisvastmemory.HewrotetheMaghazi.Hediedin151AH.Ibnal-Jallab,Abu’l-Qasim:knownbyhiskunya.HewasthecompanionofQadiAbuBakral-Abhuri.Hewrotebooksanddiedin378AH.IbnJubayr:seeSa‘idibnJubayrIbnJurayj:‘Abdu’l-Malik,calledAbu’l-Walid,areliableImam,thefirsttowriteworksinIslam.Hediedin150AH.IbnKhalawayh:Muhammad,grammarian,linguist,andliteristinBaghdadandthenmovedtoSyria.StudiedwithIbnal-Anbariandas-Sayrafi.Wroteexcellentbooksandgoodpoetry.HediedinAleppoin370AH.Ibnal-Madini:‘Aliibn‘Abdullah,AbuHasan.TheImamofthepeopleofhadithinhistime.An-Nasa’isaysthatitisasifAllahonlycreatedhimforthisbusiness.Hediedin234AHwhenhewas73.IbnMahdi,‘Abdu’r-Rahmanal-Basri,knownasal-Lu’lu’i,oneofthehadithscholars.Ibnal-Madinisaid,“IbnMahdiisthepersonwiththegreatestknowledgeofhadith.”Az-Zuhrisaid,“Ineversawabookinhishand,”i.e.heknewhishadithbyheart.IbnHanbalandtheSixtransmittedfromhim.Hediedin196AH.Ibnal-Majishun:‘Abdu’l-MalikibnMajishun.ThefaqihandcompanionofMalik.Hediedin214or212AH.TheSixtransmittedfromhim.HisnamewasactuallyMaymunorYa‘qub.IbnMujahid:AhmadibnMusaat-Tamimi:thechiefofthereciters,andthefirsttocompiletherecitations.Hewasbornin245AH.Ibnal-Mundhir:AbuBakr:ImamAbuBakrMuhammadibnIbrahiman-Nisapuri,areliablescholarandImamofhisage.HediedinMakkain309or310AH.Ibnal-Munkadir:HeisMuhammadibnal-Munkadirat-Taymiwhohadhadithfromhisfatherandfrom‘A’ishaandAbuHurayra.TheauthorsoftheSixtransmitfromhim.Ibnal-Muqaffa‘:‘Abdullah,oneoftheImamsoftheBook,thefirsttotranslatethebooksoflogicfromPersian.HewasborninIraqasaZoroastrianandbecameMuslimthrough‘Isaibn‘Ali,theuncleofas-Saffah.HewassuspectedofdualismandexecutedinBasrabyitsamir,Sufyanal-Muhallabiin142AH.IbnQani‘:‘Abdu’l-BaqiibnQani‘al-Umawial-Baghdadi,theauthoroftheDictionaryoftheCompanions.Hediedin351AH.Herelatedhadithinthisbookandat-Tabaranirelatesfromhim.IbnQasim:Abu’l-‘Atiqi‘Abdu’r-Rahmanwhohadbothknowledgeandasceticism.AnImamandfaqih.HekeptthecompanyofMalikfortwentyyearsandwenttohimtwelvetimes,andspentathousanddinarseachtime.Al-Bukhari,AbuDawudandan-Nasa’itransmit

fromhim.Heisreliable.HediedinEgyptin191AH.IbnQassar:Abu’l-Hasan‘Aliibn‘Umar,areliablefaqihandqadiwhohasabookonthedifferences.HeisaMalikiImam.Hediedin398AH.IbnRahawayh:seeIshaqibnRahawayh.IbnSa‘d:seeMuhammadibnSa‘d.IbnSha‘ban:AbuIshaqal-Misrial-Maliki,orMuhammadQasimal-Misri,Hediedin155AH.IbnHazimsaysheisweak.IbnShanbudh:Abu’l-HasanMuhammadibnAhmad,oneofthescholarsofrecitationinthesamegenerationasIbnMujahidwhowashisrival.Hewasaneminentscholarinspiteofhiscarelessness.Scholarsobjectedtosomeofhisrecitations.IbnShihab:MuhammadibnMuslimaz-Zuhri.Afaqihandhadithscholar,oneofthemostknowledgeableoftheFollowers.HesawtenoftheCompanions.‘Umaribn‘Abdu’l-‘Azizwrotetoallregions,“YoumusthaveIbnShihab.Youwillnotfindanyonewithmoreknowledgeofthepastsunnathanhim.”Hediedin124AH.IbnSirin:MuhammadibnSirinal-Basrial-Ansaribywala’.TheImamofhistimeinthesciencesofthedeeninBasra,aFollowerwhoisreliableinfiqhandwhorelateshadithandisrelatedfrombytheSixImams.Hewasknownforhisscrupulousnessanddreaminterpretation.Hediedin110AH.IbnSuriya:‘AbdullahibnSuriyaal-A‘war.OneoftheJewishrabbisinMadina.Heistheonewhocovereduptheayatofstoningwithhishand.TheydisagreeaboutwhetherhebecameMuslimordiedanunbeliever.Ibn‘Umar:see‘Abdullahibn‘UmarIbn‘Uyayna:seeSufyanibn‘Uyayna.IbnWahb:AbuMuhammad‘AbdullahibnWahbal-Fihrial-Misri,oneofthescholarsinhadith.Hewasaskedtobeqadibutwasaverseandcuthimselfoffuntilhediedin196AH.HelearnedhisfiqhwithMalikandrelatedfromhimandothers.HewrotedowntheMuwatta’.Ibnaz-Zubayr:see‘Abdullahibnaz-ZubayrIbnZahr:‘AbdullahibnZahral-Ifriqi,theauthorsoftheSunanrelatefromhimandal-Bukharitransmitsfromhim.IbrahimibnMuhammadibnIbrahim:,AbuIshaqal-Isfara’ini,scholaroffiqhandthesources.HewascalledRuknu’d-din.HegrewupinIsfara’inandthenwenttoNisapur.Hebuiltagreatmadrasathereandtaughtinit.ThenhetravelledtoKhorasanandcertainregionsofIraq.Hewasfamousandreliableinthetransmissionofhadith.HehaddebateswiththeMu‘tazilitesinNisapur.HediedinIsfara’inin418AH.IbrahimibnYazid:an-Nakh‘i,Abu‘Imran,oneofthegreatFollowersincorrectness,truthfulness,transmissionandmemoryofhadith.ThefaqihofIraq.HewasanImamandmujtahidwhohadamadh-hab.Hediedin96AH.Al-‘Ida’ibnKhalid:HebecameMuslimwhenMakkawasconqueredandwasagoodMuslim.IhbanibnAwsal-Aslami:theCompanionwhosettledinKufaanddiedinthekhalifateofMu‘awiya.‘Ikrimaibn‘Abdullah:theclientofIbn‘Abbas,aFollower,oneofthefuqaha’ofMadinaanditsFollowers.HeisoneoftheImamswhoisfollowedintafsirandhadith.Hediedin107AH.‘ImranibnHusaynal-Khuza‘i,calledAbu‘Ubayd:hebecameMuslimatKhaybarandwentonmanyexpeditions.HecarriedthebannerofKhuza‘a.HewasoneofthebestCompanionsandoneoftheirfuqaha’.Hediedin52AH.al-‘IrbadibnSariyyaas-Sulami:afamousCompanionwhowasoneofthepeopleoftheSuffa.Heisoneofthoseaboutwhomitwasrevealed,“...neitheragainstthosewho,whentheycametoyou,foryoutomountthem,andyousaid,‘Idonotfindanythingonwhichtomountyou,’turnedawaywiththeireyesoverflowingwithtears.”(9:92)HebecameMuslimearlyonanddiedin75AH.al-Isfara’ini:seeIbrahimibnMuhammad.Ishaqibn‘AbdullahibnAbiTalhaal-Ansari:theSixSahihCollectionstransmitfromhim,andhetransmittedfromhisfatherandothers.HewasaFollower,anauthorityandreliable.Hediedin132AH.IshaqibnRahawayhat-Tamimi:calledAbuYa‘qubal-Maruz,thescholarofKhorasaninhistimeandtheAmiral-Mu’minininhadith.Herevivedthesunnaintheeast.Hetravelledthroughoutthelandstogatherhadith.Wheneverheheardanythingheremembereditanddidnotforgetit.IbnHanbal,al-Bukhari,Muslim,at-Tirmidhi,an-Nasa’iandotherstookfromhim.HelivedinNisapuranddiedtherein238AH.Isma‘ilibnIshaqal-Azdial-Basri:theqadiandscholarinallareasofknowledgeandinliterature.HeknewthebookofSibuwayhwellandsowasclaimedtobeoneofal-Mubarrad’speople.HediedsuddenlyinBaghdadin282AH.Jabiribn‘Abdullah:theCompanion.HewasborninAbyssiniawhenhisparentsemigratedthere.Hewasgenerousandeloquent.HewaspresentatallthebattlesexceptBadr.TheProphetaskedforgivenessforhimtwenty-fivetimeswhenhepaidhisfather’sdebt.Herelated1500hadiths.HewasthelastoftheCompanionstodieinMadinaca.80AH.Jariribn‘Abdullahal-Bajali:themasterofhispeople,cametotheProphetin10AH.Hewasveryhandsomesothat‘Umardescribedhimasbeingthe“Yusufofthiscommunity”.HehadgreatinfluenceinthevictoryofQadisiyya.ThenhelivedinKufa.Hediedin51AH.JubayribnMuhammadibnMut‘im:relatedfromhisfatherandgrandfather.AbuDawudtransmitsonehadithfromhim.IbnHibbanmentionedhimasreliable.JubayribnMut‘im:aCompanionwhobecameMuslimafterHudaybiya.HissonsMuhammadandRafi‘relatedfromhimandIbnal-Musayyabrelatedfromhim.Hewasaseriousmaster.TheSixImamsandIbnHanbaltransmitfromhim.Hediedin59AH.al-Jubba’i:Abu‘AliMuhammadibn‘Abdu’l-Wahhab,oneoftheearlyImamsoftheMu‘taziliteswhowasveryproficientinthescienceofkalam.Al-Ash‘aristudiedwithhimforaperiodoffortyyearsandthenreversedhispositionandbecametheImamofthepeopleoftheSunna.Hehadexcellentdebateswithhim.Al-Jubba’idiedin303AH.JabiribnSamura:Abu‘Abdullah,thenephewofSa‘dibnAbiWaqqas.HediedinKufain72AH.

Ja‘faribnAbiTalibal-Hashimi:oneofthebravestCompanions,knownas“Ja‘farat-Tayyar”.Hewasthebrotherof‘Aliandwastenyearsolderthanhim.HewasoneofthefirstpeopletobecomeMuslim.HewasattheBattleofMu’tain8AHandmartyredtherewithseventywoundsinhisbody.Ja‘faribnMuhammadas-Sadiqibn‘Aliibnal-Husaynibn‘AliibnAbiTalib:Hewasbornin80AH.HeisoneofthemosteminentmenandscholarsofthePeopleoftheHouse.Hediedin184AHandwasburiedinal-Baqi‘inthesamegravewithhisfather,grandfatheranduncle.Ja‘faribnSulaymanibn‘Aliibn‘Abdullahibn‘Abbas:thecousinofAbuJa‘faral-MansurforwhomhewasthegovernorofMadina.Jami‘b.Shaddad:AbuDamraal-Asadial-Muharibial-Kufi,AbuDawudandan-Nasa’itransmitfromhim.Hewasconsideredreliableanddiedin118AH.al-Junayd,Abu’l-QasimibnMuhammad:shaykhofhistimeanduniqueofhisage.HisfamilyoriginatedfromNihawandandhegrewupinIraq.Hisfiqhwastakenfromath-ThawriandSufyan.Hetookhistariqafromas-Sirrias-Saqatiandal-Muhasibi.Hediedin297AH.HewasoneoftheShafi‘ifuqaha’andisburiedinBaghdad.al-Juwayni,Abu’l-Mu‘ali:ImamoftheTwoHarams,‘Abdu’l-Malikibn‘Abdullah,theImamoftheArabsandnon-Arabs,uniqueinhistime,thepossessorofvirtuesandauthorofexcellentbooks.Hewastheshaykhofal-Ghazzalianddiedin478AH.Ka‘bal-Ahbar:alsoknownbyhispropername,Ka‘bibnMati‘.HewasaliveinthetimeoftheProphet,butdidnotseehim.HebecameMusliminthekhalifateofAbuBakrandkeptthecompanyof‘Umar.AlotisrelatedfromhimandtheCompanionsrelatedfromhim.HelivedintheYemenandtheninHimsafterhebecameMuslimanddiedtherein‘Uthman’skhalifatein32AH.Ka‘bibnMalik:afamouspoetwhowasat‘Aqabaandgavehisallegiancethere.HemissedBadrbutwasatUhudandthelaterbattles.HestayedbehindfromtheexpeditiontoTabukandwasoneofthethreewhorepentedandwereturnedto.HediedinSyriaduringMu‘awiya’skhalifate.Ka‘bibn‘Ujra:AbuMuhammad,aCompanionwhowaspresentatthePledgeofRidwananddiedin51or52AH.TheSixandotherstransmitfromhim.Ka‘bibnZuhayral-Muzani:heandhisbrotherBujayrwereexcellentpoetsandhisbrotherbecameMuslimbeforehim.AfterhisbrotherbecameMuslim,Ka‘bwroteapoeminsultingtheProphetandhisbrotherwrotehimalettersayingthattheenemiesoftheMessengerofAllahwereasgoodasslain.Ka‘bbecamedistressedandwentinrepentancetotheProphetandrecitedapoemaddressedtotheProphetwhichbegins,“Su‘adisgone,”andthentheProphetgavehimhiscloak.al-Kalbi,Abu’n-NasrMuhammadibnas-Sa’ib:genealogist,commentator,transmitterandhistorian.Mostsaythatheisnotreliable.KathiribnZaydal-Aslami:themawlaoftheBanuSahm.Hehasmanyhadiths,althoughthereissomeweaknessandloosenessinhishadiths.HediedattheendofthekhalifateofAbuJa‘fararound158AH.KhadijabintKhuwaylid:thefirstwifeoftheProphetwhoenduredmanyoftheburdensofthecallwiththeProphetatthebeginningofhismessage.ThebestofhiswivesbecauseofallthatsheenduredupuntilshediedaftertheMuslimshadbeenbeseigedintheravineoftheBanuHashimbeforethehijra.Khalidibn‘Abdu’l-‘Uzzaal-Khuza‘i:AbuKhannas,hewasaCompanion.IbnMas‘udrelatedfromhim.HewasthenephewofKhadija.HeemigratedtoAbyssiniathesecondtimeanddiedenroute.Khalidb.Ma‘dan:aSyrianFollowerwhorelatedfromIbn‘Umar,ThawbanandMu‘awiya.OneofthegreatFollowersandoneoftheirleadingmenofzuhd.HemetseventyCompanions.TheSixSahihCollectionstransmitfromhim.Heusedtosay40,000tasbihseveryday.Hediedin104AH.KhalidibnSa‘idibnal-‘AsibnUmayya:aCompanion.Hewasthethird,fourthorfifthtobecomeMuslim.ThereisnohadithfromhimintheSixBooks,butotherslikeat-Tabaranirelatefromhim.Khalidibnal-Walid:theSwordofAllah.HewasoneofthenoblesofQurayshintheJahiliyyaandwaswiththeidol-worshippersinthewarsagainstIslamuntilthe‘umraofal-Hudaybiyya.HebecameMuslimbeforeMakkawasconquered.AbuBakrsenthimtofighttheapostatesandthentoIraqandthentoSyria.Hemadehimcommanderofthecommandersthere.When‘Umarbecamekhalif,hedismissedKhalidandappointedAbu‘Ubaydaibnal-Jarrahinhisplace.HediedinHims.Hewasaneloquentspeakerandresembled‘Umarinhischaracteranddescription.KharijaibnZayd:al-Ansarial-MadanitheFollower.Oneofthesevenfuqaha’ofMadina.Diedin99AH.al-Khattabi:AbuSulaymanHamd,aleaderinallbranchesofknowledge,especiallyhadith,fiqhandliterature.HewasaShafi‘iandwroteexcellentbooks,includingMa‘alamas-Sunan,Gharibal-Hadith,ExplanationoftheBeautifulNamesofAllahandothers.HewasanexcellentpoetanddiedinBustin308AH.KhawlabintQaysal-Ansariyaan-Najjariya:aCompanion,marriedtoHamzaibn‘Abdu’l-Muttalib,theProphet’suncle.KhubaybibnYasaf:oneoftheAnsar.HeisalsoknownasAbuYasaforIsaf.HedidnotbecomeMuslimuntiltheProphethadleftforBadr.HebecameMuslimandjoinedhimandwaspresentatBadr.Khuraymb.Fatik:hewaspresentatBadranddiedinRaqqainthetimeofMu‘awiya.Ibn‘Asakirrelatedfromhim.al-Kisa’i:Abu’l-Hasan‘AliibnHamza,oneofthesevenreciters,theImamofgrammar,languageandrecitations.Helivedtotheageof70andwasgiventhetitleofal-Kisa’ibyhisshaykhHamzabecauseheworethekisa’(akindofgarment).Hediedin183AHinRayy.KuraybibnAbiMuslim:amawlaoftheBanuHashim,aFollowerconsideredtobereliable.HediedinMadinain98AH.Labid:amanfromtheBanuZurayq,asubtribeoftheAnsar.HewaseitheraJeworahypocrite.al-LaythibnSa‘dibn‘Abdu’r-Rahmanal-Fihrial-Misri:theexcellentfaqihaboutwhomitwassaid,“HehadmorefiqhthanMalikbuthiscompanionswastedhim.”HewasaFolloweroftheFollowersanddiedin175AH.Maliksaidthathewasoneofthepeopleofknowledge.Lubanabintal-HarithibnHarb:calledUmmal-Fadlafterherdaughter,al-Fadl.Shewasmarriedtoal-‘Abbas,theuncleoftheProphet.

OneofthenoblesofQuraysh.ItissaidthatshewasthefirstwomantobecomeMuslimafterKhadija.Luqmanibn‘Anqa’:saidtobethenephewoftheProphetDa’udanditwasfromhimthathetookhiswisdom.TheydisagreeaboutwhetherhewasaProphetorawali.MosthavetheopinionthathewasawaligoingbythehadithrelatedfromIbn‘UmarfromtheProphet,“LuqmanwasnotaProphet,buthewasaservantwhoreflectedmuchandwhohadexcellentcertainty.HelovedAllahandAllahlovedhimandgavehimwisdom.”al-Makhzumi:al-Mughiraibn‘Abdu’r-Rahmanal-Makhzumi,thefaqihofMadinaafterMalik.Born124AHanddiedin188AH.Makki:SeeAbuTalibal-Makki.MalikibnAnas:borninMadinain95AH,thefamousImamofMadinainfiqhandhadith.OneofthefourImams.Itisenoughthatash-Shafi‘iwasoneofhispupils.Hehadgreatknowledgeanddeen.HediedinMadinain189AH.MalikibnAwsibnal-Hadhathan:fromthetribeofHawazin,helivedinboththeJahiliyyaandIslam.TheSixCollectionstransmitfromhim.ThereisdisagreementaboutwhetherhewasaCompanionwhosawtheProphetandrelatedhadithdirectlyfromhim,oraFollowerwithmursalhadith.ItisprobablehewasaFollower.Hediedin92AH.MalikibnSa‘sa‘aal-Khazrajial-Mazini:al-Bukhari,Muslim,at-Tirmidhi,an-Nasa’iandIbnHanbaltransmitfromhim.ThereisonlythehadithoftheIsra’(NightJourney)relatedfromhiminthebooks.An-NawawisaidthatherelatedfivehadithfromtheProphetandal-BukhariandMuslimagreeontheonementioned,whichisthebesthadithconcerningtheIsra’.MalikibnSinan:ThefatherofAbuSa‘idal-Khudri.HewasoneofthegreatCompanions.AtUhud,hedranktheProphet’sbloodandtheProphetsaid,”Whoeverhasmybloodtouchhiswillnotmixwithwrongaction.”Hewaskilledasamartyrinthatbattle.MalikibnYukhamirSaksakial-Himsi:saidtohavebeenaCompanion,butmorelikelyaFollower.HerelatedfromMu‘adhibnJabal,‘Abdu’r-Rahmanibn‘Awfandothers.Hediedin70AH.Ma‘maribnRashid:thescholaroftheYemen.Herelatedfromaz-Zuhriandothersandmanyrelatedfromhim.TheSixCollectionstransmitfromhim.Hediedin153AHintheYemen.Marwanibnal-Hakam:theUmayyadKhalifwhowasbornin2AH.Hedidnottransmitanything.Hisreignlastedninemonthsandsomedays.HediedinRamadanin65AH.MasruqibnAjda‘al-Hamdani:oneofthescholars.HelearnedfatwafromShurayh.TheSixSahihCollectionstransmitfromhim.HeiscalledMasruq(stolen)becausehewasstolenasachildandthenfound.Hediedin63AH.al-Mawardi,‘AliibnHabibtheQadi:Hehassplendidbooksontafsir,Shafi‘ifiqhandtheusulandhadithlikeal-Hawiandal-Ahkamas-Sultaniyya,Hediedin450AHwhenhewas86.al-Miqdadibn‘Amral-Bahrani:famousasal-Aswadbecausehewasagrave-digger.HewasafamousCompanionandagreathero.HewasoneofthefirstsevenpeopletobecomeMuslimandthefirsttofightonahorseinthewayofAllah.HewaspresentatBadrandotherbattlesandlivedinMadina.Hediedin‘Uthman’skhalifateandwasburiedinMadina.al-MiqdamibnMa‘dikaribal-Kindi:AbuSalih,aCompanionwhosettledinHimsandtheauthorsoftheSunantransmitfromhimasdidIbnHanbal.HewasoneofthosewhocametotheProphetfromKinda.HediedinSyriain87AHwhenhewas71.Mu‘adhibnJabal:al-Khazrajial-Ansari,aleadingauthorityofthescienceofthehalalandtheharam.Hehadaveryclearwhiteface,shiningteethanddarkeyes.HewaspresentattheBattleofBadrwhenhewas11.TheProphetappointedhimgovernoroverYemen.HewasthebestoftheyoungmenofMadinainforbearance,modestyandgenerosity,handsomeness.Hediedofthegreatplaguein17AH.Mu‘arridb.Mu‘ayqib:al-Yamami,hediedinthetimeof‘Ali.Mu‘awiyaibnAbiSufyan:aCompanionsonofaCompanion,theAmiral-Mu’minin.Hediedin60AH.HepossessedthewrapperandthecloakoftheProphetandsomeofhishairandnails,Hewasshroudedinthiscloakandwrapperandthehairandnailswereplacedinhismouthandnoseaccordingtohiswill.Mu‘awiyaibnThawr:hecametotheProphetinadelegationwhenhewasanoldmanwithhissonBishr.TheProphetmadesupplicationforhimandrubbedhisheadandgavehimtengoats.ItisrelatedthattheProphettaughtMu‘awiyaandhissonYasin,theFatihaandthelasttwosuras.Mu‘awwidhb.‘Afra’:anAnsar.HeandhisbrotherkilledtheenemyofAllah,AbuJahl.HewasmartyredattheBattleofBadr.al-Mubarrad:Abu’l-‘AbbasMuhammadibnYazid,themasterofgrammarandArabicinBasra.HestudiedwithAbu‘Amral-JurmiandAbu‘Uthmanal-Mazini.Hewrotemanybooks,themostfamousofwhichisal-Kamil.Bornin210anddiedin285AH.al-MughiraibnNawfalibnal-Harith:theCompanion.HewasborninMakkabeforethehijraandwasoneofthehelpersof‘Ali.Hewasaqadiin‘Uthman’skhalifate.al-MughiraibnShu‘ba:hebecameMuslimbeforethe‘umraofal-HudaybiyyaandwaspresentthereandatthePledgeofRidwan.HewasoneofthemostastuteoftheArabs.Hediedin50AH.al-MuhajiribnAbiUmayya:hisnamehadbeenal-WalidandtheProphetdislikeditandnamedhimal-Muhajirbecauseal-WalidwasthenameofatyrantofEgypt.HewasthebrotherofUmmSalama,theProphet’swife.TheProphetsenthimtotheYementoal-Harithibn‘Abdu’l-Kilalal-Himyariandputhiminchargeofzakat.IntheRidda,AbuBakrsenthimtofighttheapostatesintheYemenandhewonvictoriesandgreatrenownintheYemen.al-MuhallabibnQubala:saidtobetheonewhocametotheMessengerofAllahwithascrotalhernia,althoughitisalsosaidthatthatwasal-MuhallabibnYazid.Muhammadibn‘Abdu’l-Hakam:Abu‘Abdullahal-Misri,thecompanionofash-Shafi‘i.Inhistime,therewasnoonewhohadgreaterknowledgeofwhattheCompanionsandtheFollowershadsaid.Hewasbornin182AHanddiedin268or269AH.An-Nasa’itransmitsfromhim.HetransmittedfromIbnWahbandothers.Muhammadibn‘AliZaydal-‘Abidinibnal-Husaynibn‘Ali:AbuJa‘faral-Baqir,hewasverydevoutanddidalotof‘ibada.HewasborninMadinaanddiedinal-HamimaandwasburiedinMadinain114AH.

MuhammadibnJubayribnMut‘im:aFollowerfromMadina,reliable,butwithfewhadith.HediedinthekhalifateofSulaymanibn‘Abdu’l-Malik.MuhammadibnKa‘bal-Qurazi:AbuHamza,oneofthealliesofal-Aws.HelivedinKufaandthenMadina,aFollower.HerelatedfrommanyCompanions.HewasoneofthebestofthepeopleofMadinainknowledgeandfiqh.Hediedin108AH.MuhammadibnMaslamaal-Ansari:Abu‘Abdu’r-Rahmanal-Madani,theallyoftheBanu‘Abdu’l-Ashhal.Hewasborntwenty-twoyearsbeforetheProphet’smission.HewasaCompanionandwaspresentatBadr.HediedinMadinain43AH.Muhammadibnal-Mawwaz:ImamMuhammadibnIbrahim,oneoftheexcellentMalikiImamswhoisreliable.HewasfromAlexandria.HediedinoneoftheSyrianfortresseswherehewashiding,fleeingfromcivilstrife.Hediedin281AH.MuhammadibnSa‘d:thegreatreliableImam,themawlaoftheBanuHashim,authoroftheTabaqat,Hediedin204AH.Muhammadibnas-Sa’ibal-Kalbi,AbuNasr:Qur’ancommentator,hadithscholarandgenealogist.At-Tirmidhitransmitsfromhim.HewasfromthetribeofKalbanddiedin184AH.MuhammadibnUhayhaal-Awsi:Ibn‘Abdu’l-BarrcountshimasaCompanionbutIbnHajarisnotsure.MuhammadibnUsamaibnZaydibnHaritha:ZaydwasthemawlaoftheMessengerofAllahandherelatedfromhisfather.Hediedinthekhalifateofal-Walidibn‘Abdu’l-Malik.MuhammadibnZiyad:Abu’l-Harithal-Madani,aFollower.TheauthorsoftheSixCollectionstransmitfromhim.IbnHanbal,IbnMa‘in,at-Tirmidhi,an-Nasa’i,Ibnal-JunaydandIbnHibbanconsiderhimreliable.al-Muhasibi:seeal-HarithibnAsadal-Muhasibi.Mujahid:AbuMuhammadibnJibr,oneofthegreatFollowers.TheauthorsoftheSunanandotherstransmitfromhim.Hadithscholarsconsiderhimreliableasadh-Dhahabihasmentioned.Hewasborninthekhalifateof‘Umarin21AHanddiedinMakkain102AHwhileinprostration.al-Mukhtaribn‘Ubaydath-Thaqafi:HisfatherbecameMuslimintheProphet’slifetimebutdidnotseehimsoisnotconsideredtobeaCompanion.ThismanclaimedthatJibrilcametohim.HebegantopraiseIbnaz-ZubayrandMuhammadibnal-Hanafiyya,andgainedpowerinKufa.HewasapartisanfortheShi‘a.Manypeoplejoinedhimandhetriedtoundertaketoavengeal-Husaynandkilledmanyofthosewhohadkilledhim.Hewasveryinfluentialandgavepropheticutterances,claimingthathereceivedrevelationandhadachairwhichresembledtheArkoftheBanuIsra‘il.Hewasmisguidedandmisguidedothers.HepersistedinthatuntilhewaskilledbyMus‘abibnaz-Zubayr.al-MundhiribnMalikal-‘Abdian-Niffari:herelatedfromIbn‘Abbasandothers.TheauthorsoftheSunantransmitfromhim.Hewaseloquentandreliable.Hediedin109AH.MusaibnIsma‘il:oneofthehadithscholarsfromwhomal-BukhariandAbuDawudrelate.‘Abbasad-Dawrisaid,“Wewrote35,000hadithfromhim.Heisreliableandfirm.TheauthorsoftheSixCollectionstransmitfromhim.Hediedin223AH.Mus‘abibn‘UmayribnHashimal-Qurashi:abraveCompanion,oneofthefirstpeopletobecomeMuslim.HebecameMusliminMakkaandconcealedit.Whenhetoldhisfamily,theylockedhimup.HefledwiththosewhoemigratedtoMadina.HewasthefirsttogatherfortheJum‘ainMadina.Hewasknownas“theReciter”.ItwasthroughhimthatUsaydibnHudayrandSa‘dibnMu‘adhbecameMuslim.HewaspresentatBadrandcarriedthebanneratUhudandwasmartyred.InMakka,hewasayoungmanwithyouth,beautyandblessing.WhenhedisplayedhisIslam,hebecameascetic.Hewascalled“Mus‘abtheGood.”Itissaidthatitwasabouthimandhiscompanionsthattheayatwasrevealed,“AmongthebelieversaremenwhoweretruetotheircovenantwithAllah.”MusaylimaibnTamamaal-Hanafi:bornandraisedinYamamaandcameindelegationtotheProphet.DuringthelifetimeoftheProphet,heproclaimedhimselfaProphetandwrotealettersaying,“FromMusaylimatheMessengerofAllahtoMuhammadtheMessengerofAllah.”TheProphetreplied,“ToMusaylimatheLiar.”Thatwasattheendof10AH.HewaskilledbyKhalidibnal-WalidintheRiddawarsinthekhalifateofAbuBakrin12AH.Muslim:Abu’l-HusaynMuslimibnal-Hajjaj,oneoftheImams.HecametoBaghdadmorethanonceandgavehadiththere.HecomposedhisSahihfrom3000hadith,anditissaidtobethesoundestbookofhadith.Bornin206AHanddiedin261AH.MuslimibnAbi‘Imranal-Azdial-Kufi:herelatedfrom‘Ata’,Mujahid,Sa‘idibnJubayrandothers.IbnHanbal,AbuHatim,an-Nasa’iandotherssaidthatheisreliable.al-MustawridibnShaddadal-Qurashi:hesettledinKufa.HeandhisfatherwereCompanions.HewaspresentattheconquestofEgypt.HediedinAlexandriain45AH.Mutarrifibn‘Abdullah,AbuMus‘ab:themawlaofMaymunaal-Hilaliyya.HewasthenephewofMalikibnAnas.Hediedin220AH.al-MuttalibibnAbiWada‘aal-Qurashi:hewasthesameageastheProphet.HewascapturedattheBattleofBadrandtheProphetsaid,“HehasasonKayswhoisawealthymerchant,”indicatinghewouldransomhisfatherandthatwasindeedthecase.al-Muzani:AbuIbrahimibnIsma‘il.Ash-Shafi’isaidabouthim,“IfhehaddebatedwithShaytan,hewouldhavedefeatedhim.”Hediedin264AH.Nafi‘:themawlaof‘Abdullahibn‘UmarwhoboughthimfromthebootyofKhorasanandtheteacheroftheShaykhal-IslamMalik.HeisafamousreliableImamandFollower.TheSunantransmitfromhim.HediedinMadinain117AH.an-Nadribnal-Harith:someonewhowasveryhostiletotheProphet.HewascapturedatBadrandtheProphetordered‘Alitokillhim.an-Nakh‘i:seeIbrahimibnYazid.an-Naqqash:AbuBakrMuhammadibnal-Hasan,reciterandcommentator.HerelatedfromAbuMuslimal-Kajjiandhisgeneration.Hebecametheshaykhoftherecitersofthevariantsinhistimealthoughhehadsomeweaknesses.an-Nasa’i:Abu‘Abdu’r-RahmanibnShu‘ayb,bornin.225AH.HestudiedwiththegreatImamsandscholarsandwenttothosewhowerementionedashavingknowledgeinhistime.HewasaShafi‘iandwroteontheritesofHajjaccordingtotheShafi‘ites.Hisscrupulousnessledtohisbeingkilled.HecompiledoneoftheSixSahihCollectionsofhadith.HediedinMakkain303AHandis

buriedthere.Niftawayh:titleofAbu‘AbdullahIbrahimibnMuhammad,bornin244anddiedin323AH.an-Nu‘manibnBashir:theKhazrajiAnsariCompanionwhowasattheBattleofBadr.HewasthefirsttoofferhisallegiancetoAbuBakralthoughveryyoungandwaswithwithKhalidibnal-WalidwhenheleftYamamain64AH.An-Nu‘manwasthefirstchildbornafterthehijra.Hewasbornfourmonthsafterit.Mu‘awiyaappointedhimgovernoroverHimsandKufa.an-Nu‘manibnMuqarrinal-Muzani:Abu‘Amr,oneoftheCompanionpresentattheconquestofMakka.HewasthebannerbearerofMuzaynaonthatday.HesettledinBasraandthenmovedtoKufa.Hefoughtal-Hamdanianddefeatedhim.‘UmarsenthimtoattackIsfahanandheconqueredit.ThenhewenttoNihawandwherehewasmartyredin21AH.When‘Umarheardofhisdeath,heenteredthemosqueandannouncedhisdeathtothepeoplefromtheminbar.Thenheputhishandonhishead,weeping.an-NuwwarbintMalikibnMu‘awiyaal-Ansariyya:shetransmittedfromtheProphet.ShewasmarriedtoThabitibnQaysandthen‘Umara.HersonwasZaydibnThabit.QatadaibnDi‘ama:Abu’l-Khattabas-Sadusi,relatedfrom‘AbdullahibnSirjis,Anasandmanypeople.Hediedin117AH.Qatadaibnan-Nu‘manal-Awsi:thebrotherofAbuSa‘idal-Khudrifromthesamemother.HeisAbu‘Amral-Ansari.HewaspresentattheBattleofBadrandAbuSa‘idal-Khudri,hisson‘UmaribnQatada,MahmudibnLabidandothersrelatedfromhim.Helivedtobe65.QatanibnHarithaal-‘Ulaymi:aCompanionwhocametotheProphetandaskedhimtoprayforhimandhispeopleforrain.QaylabintMakhrama:HanafiyyaandDuhaybiyyarelatedfromher.QaysibnSa‘d:ThecaptainoftheShurta(guard)fortheProphet.Hewastallandwell-builtandagoodofficerwithintelligenceandcleverness.HediedinMadinaattheendofMu‘awiya’skhalifate.QaysibnZaydal-Judhami:alsoknownasQaysal-Agharr.ItisrelatedthathecametotheProphetandhemadehimleaderoverhisvillageandwipedhisheadandmadesupplicationforhim.HissonNa’ilwasinchargeofofJudhaminSyria.al-Qushayri:Abu’l-Qasim‘Abdu’l-Karim,theshaykhofKhorasaninhistimeinasceticismandknowledgeofthedeen.HewasbasedatNisapuranddiedtherein465AH.Hehasvariousbooks,themostfamousofwhichistheRisalaal-QushayriyaabouttasawwufandthebiographiesoftheSufis,andtheLata’ifal-Isharatontafsir.Qadial-Qushayri:‘Abdu’r-Rahman,thesonofImamAbu’l-Qasim‘Abdu’l-Karim,diedin514AHinNisapur.al-Qutaybi:‘AbdullahibnMuslimad-Dinawarial-Baghdadi:thefamousImam,hetakeshisnamebyhisrelationshiptohisgrandfather,Qutayba.Hediedin276AHandwrotemanybooks.Quzman:themawlaofoneoftheAnsar.Hewasbrave,butahypocrite.HefoughtfiercelysothattheCompanionsadmiredhim,butitwasnotforAllah.AllahacquaintedtheMessengerofAllahwithhisstate.ar-Rabi‘ibnAnas:AbuHatimal-Bakrial-Basri,theFollower.HelivedinKhorasan.AtruthfulmanwhorelatedfromAnas,buthadsomeweaknessesinhistransmissions.Hediedin139AH.ar-Rabi‘ibnKhuthaym:herelatedfromIbnMas‘udandAbuAyyubandmanypeoplerelatedfromhim.Hewasreliable.IbnMas‘udsaidtohim,“IftheProphethadseenyou,hewouldhavelovedyou.”TheauthorsoftheSixCollectionstransmitfromhim.Hediedin67AH.Rafi‘ibnMahran:Abu’l-‘Aliy,:aFollower.HebecameMusliminthekhalifateofAbuBakr.Muslimandal-Bukharitransmitfromhim.Hewroteatafsiranddiedin90AH.ar-Razi:Muhammadibn‘Umar,Imamoftafsirwhowasuniqueinhistimeinjudgementandtransmissionandbasicsciences.HeisaQurashifromTabaristan,borninRayy.Rukana:ibn‘AbduYazid:aCompanion.HebecameMuslimwhenMakkawasconquered.Hewasfamousforhisstrengthinwrestlingandnoonecouldthrowhim.TheProphetwrestledwithhimandthrewhim.HediedinMadinainMu‘awiya’skhalifatein42AH.as-Sabbagh:AbuNasr,agreatImamwhowastheleaderoftheShafi‘itesinhistime.Hewasverygodfearingandscrupulous.Hediedin477AH.Sa‘dibnAbiWaqqas:oneoftheTenpromisedtheGardenandthelastofthemtodie.HewasthefirsttoshootanarrowinthewayofAllah.HewasoneofthesixpeopleoftheCouncilafter‘Umar’sdeath.Hediedatal-‘AqiqandwascarriedtoMadinaandprayedoverinthemosque.Hediedin55AH.Safina:themawlaoftheMessengerofAllah.HisnamewasRumanandtheProphetnamedhimSafinabecauseononeofhisjourneys,theProphetsawhimcarryinghisbaggageandsaid,“Youareaship(safina).”Hewasoneofhisservants.MuslimandotherauthorsoftheSunantransmitfromhim.SafiyyabintNajda:thewifeofAbuMahdhura.AyyubibnThabitrelatedfromherandsherelatedfromherhusband.SafwanibnQudama:fromTamim.Bothheandhisson,‘Abdu’r-Rahman,wereCompanionsalthoughitissaidthathissonwasaFollower.SafwanibnSulaym:anImamandFollower.TheauthorsoftheSunanrelatedfromhim.Hediedin132AH.SafwanibnUmayyaibnKhalafal-Jumahi.AbuWahb.Acompanion.Hewasveryeloquent.HewasoneofthenoblesofQurayshintheJahiliyyaandIslam.HebecameMuslimontheDayoftheConquestofMakkaandwaspresentatHunaynandTa’if.WhentheProphetgavehimanenormousgift,hesaid,“ByAllah,onlyaProphetwouldbecontenttogivesuchagift,”andbecameMuslim.TheauthorsoftheSixCollectionstransmitfromhim.HewasatYarmuk.HediedinMu‘awiya’skhalifateinMakkain42AH.Hehastwenty-threehadithinMuslimandal-Bukhari.Sahlibn‘AbdullahibnYunusat-Tustari:famousmanofrightaction,uniqueinknowledgeandscrupulousness.ASufishaykhandascetic.Hehadfamousmiracles(karamat)andkeptthecompanyofDhu’n-Nunal-MisriinMakka.Hewasbornin200AHinTustaranddiedinBasrain273AH.

SahlibnSa‘das-Sa‘idi,oneofthefamouscompanions.ItissaidthathisnamewasHuzn(sadness)andtheProphetchangedit.Az-ZuhrisaidtheProphetdiedwhenSahlwas15.HewasthelastoftheCompanionstodieinMadina.Hediedin91AH.Sahnun:AbuSa‘id‘Abdu’s-Salam,theMalikifaqihandqadiofNorthAfrica.HemetMalikbutdidnottakefromhim.HewrotetheMudawannaonMalikifiqhandmorefromMalikthananyoneelse.Hediedin240AH.as-Sa’ibibnYazid:aCompanion.Hewasborninthebeginningofthefirstyearofthehijra.HewaswithhisfatherwhentheProphetwentontheHajjofFarewell.‘UmarputhiminchargeofthemarketofMadina.HewasoneofthelastoftheCompanionstodiethere.Hehastwenty-twohadithintheSahihvolumes.Sa‘idibnAbiKarb:orKurayb.AFollowerwhomAbuZur‘aconsiderstobereliableandwhomIbnHibbansaysisunknown.Sa‘idibnal-Musayyab:ImamoftheFollowersandtheirmaster.Hehadbothfiqhandhadithand‘ibadaandscrupulousness.ItisrelatedthatheprayedtheSubhprayerwiththewudu’from‘Isha’forfiftyyears.Hesaid,“Ihavenotmissedthefirsttakbirnorlookedatthebackofaman’sneckintheprayerforfiftyyears.”Hewasborninthelasttwoyearsofthekhalifateof‘Umar.HediedinMadinain91AH.Sa‘idibnJubayr:oneoftheFollowersandoneofthescholarsandtransmittersofhadith.HerelatedfromIbn‘AbbasandothersandtheauthorsoftheSunanrelatedfromthem.Al-Hajjajkilledhimunjustlyin95AH.Sa‘idibnMina’al-Makki:Abu’l-Walid,themawlaofal-BukhtariibnAbiDhibab.HeisreliableaccordingtoIbnHibban,AbuHatimandan-Nasa’i.Sa‘idibnZaydIbn‘Amr:aCompanion,andoneoftenpromisedtheGarden.HewaspresentatallthebattlesexceptforBadr.Hewasoneofthoseofjudgementandcourage.HediedinMadinain51AH.Salamaibnal-Akwa‘:OneoftheCompanionswhoofferedallegianceundertheTree.HewentonsevenexpeditionswiththeProphet,includingal-Hudaybiyya,KhaybarandHunayn.Hewasabravewarrior.HeisoneofthosewhomadetheexpeditionintoNorthAfricain‘Uthman’sreign.Hehasseventy-sevenhadithattributedtohimanddiedinMadina.SalimibnAbi’l-Ja’dal-Ashja‘ial-Kufi:oneofthegreatFollowersandreliableones.HerelatedfromIbn‘Abbasandothers.Hediedin100AH.Salma,theservantgirloftheProphet.ItissaidthatshewasthemawlaofSafiyya,theProphet’saunt.ShewasthewifeofAbuRafi‘,andwasthemawlaofFatima.SheistheonewhotoldHamzathatAbuJahlhadcursedtheProphetsoHamzagotangryandwentandcrackedAbuJahl’sheadopen.ThisledtohimbecomingMuslim.Salmanal-Farisi:Abu‘Abdullah,themawlaoftheProphetandloftyCompanion.HewasfromIsfahananddidnotleavetheProphetafterhewassetfree.Hecalledhimself“Salmanal-Islam”.HehadbeenoneofthemenofknowledgeamongtheCompanionsandoneoftheirmenofasceticism.HehadreadthebooksofthePersians,theGreeksandtheJews.WhiletravellingtothelandoftheArabs,hemetacaravanoftheBanuKalbwhoenslavedhimandsoldhimtoamanfromQurayza.SalmanheardaboutIslamandwenttoQuba’tohearwhattheProphetsaidandbecameMuslim.TheMuslimshelpedhimbuyhisfreedom.HegavetheProphettheideaofdiggingtheditch.TheProphetsaid,“Salmanisoneofus,thePeopleoftheHouse.”An-Nawawisaysthattheyagreethathelivedtoagreatageanddiedinal-Mada’inandwasburiedtherein35or36AH.TheMessengerofAllahsaidofhim,“TheGardenyearnsforhim.”as-Samarqandi,Abu’l-Layth:seeAbu’l-Layth.SamuraibnJundub:aCompanionwhowascourageousandaleader.HegrewupinMadinaandsettledinBasraandwasitsgovernorinthetimeofZiyadandafterhim.HediedinKufain60AH.Sawadibn‘Amr:anAnsarandCompanion.HeisnotSawadibnGhaziyya.ash-Sha‘bi:‘AmiribnSharahil,aFollowerfamousforhisintelligence.Hewasthecompanionof‘Abdu’l-Malik.HewasoneofthereliablemenofhadithanddiedinKufain103AH.ShaddadibnAws:aCompanionwhosettledinJerusalemanddiedinSyriain58AH.ash-Shafi‘i:Abu‘AbdullahMuhammadibnIdris,thescholarofMakka.BorninGhazzain150AHandgrewupinMakka.HeknewtheQur’anbyheartwhenhewasseven.Heknewgrammar,poetryandlanguage.HememorisedtheMuwatta’inasinglenight.Hegavefatwaswhenhewas15.HetravelledtoYemenandthenBaghdadandthenlivedinEgypt.Heisthefounderofoneofthefourmadhhabs.Hediedin204AH.SharikibnAbiNamr:thetruthful,reliableFollower,QadiofMadina.Hediedin40AH.Shaybaibn‘UthmanibnAbiTalha:famousCompanion.HewastheservantoftheKa‘baandhaditskeys.HebecameMuslimwhenMakkawasconqueredoratHunayn.Hediedin59AH.Al-Bukhari,IbnHanbalandAbuDawudtransmitfromhim.ash-Shayma’:Judama,thedaughterorsisterofHalimaas-Sa‘diyya.ShebecameMuslimasdidherfather,al-Harith,whenhecametoMakka.as-Simintari:heisAbkaribn‘Atiqibn‘Ali,oneofthemenofworshipandasceticpeopleofJaziraandanexcellentmanwhowrotebooksonsciencesandknowledges.as-Suddi:Isma‘ilibn‘Abdu’r-Rahman,famoushadithscholaraboutwhomthereissomedisagreement.Somesayheisreliableandothersthathelies.HewasaFollowerfromKufa.Hediedin127AH.SuddisaplaceinMadina.Sufyanath-Thawri:thescholarofhisageinasceticismandhadith.TheSixImamstransmittedfromhim.Hediedin161AH.Sufyanibn‘Uyayna:oneofthescholarsandImamsfromwhomthecompilersoftheSixSahihhadithcollectionstransmit.HewasoneoftheFollowersoftheFollowers.Hemeteighty-sixofthem.HelivedinMakka.Hewasbornin107AHanddiedin198AH.SufyanibnWukay‘:hafizandImam.At-Tirmidhiandad-Daraqutniandotherstransmitfromhim.Hediedin247AH.Suhaylibn‘Amr:AbuYazidal-Qurashi,oneoftheoratorsofQuraysh.HebecameMuslimonthedayMakkawasconqueredandwasmartyredatYarmuk.ItisalsosaidthathediedinSyriain18AH.Al-Waqidisaysthathediedin19AHintheplague.Heusedtomakespeechesurgingtheidol-worshipperstokilltheProphet.WhenhewascapturedatBadr,‘Umarsaid,“Aneloquentman,Messengerof

Allah!Letmepullouthistwolowerfrontteethandhewillneveragainspeakagainstyou.”TheProphetrefused.as-Sulami,Abu‘Abdu’r-Rahman:ashaykhoftheSufisandauthorofabookontheirhistory,ranksandtafsir.Hewasbornin330anddiedin412AH.Sulaymanibnal-Ash‘ath:alsoknownasAbuDawudas-Sijistani,oneoftheshaykhsofIbnHanbal.Hisvirtuesarewell-known.Hewasbornin202anddiedin275AHinBasra.SuraqaibnMalik:aCompanion.HebecameMuslimatTa’ifafterMakkahadbeenconquered.Hediedin24AH.Hewasapoet.Surayjb.Yunus:OneoftheImamsofhadithinBaghdad.Muslim,al-BaghawiandAbuHatimtransmittedfromhim.Hediedin235AH.at-Tabari:MuhammadibnJarirAbuJa‘far,oneofthescholarsandauthoroffamousbooks.HewasfromTabaristan.Hedidalotoftawafand‘ibada.Hewasbornin224anddiedin310AH.at-Tahawi:AhmadibnMuhammadibnMaslamaal-Azdilateral-Misrial-Hanafi.TheImamofhadithofgreatvaluewiththekunyaofAbuJa‘far.HewasaShafi‘iandthenbecameaHanafi.Hehasexcellentbooks.Hewasbornin239anddiedin321AH.Talhaibn‘Ubaydullahat-Taymi:AbuMuhamma,theCompanion,oneofthetenpromisedtheGardenandthefirsttounsheathehisswordinthecauseofIslam.HewasthecousinoftheProphetandbecameMuslimwhenhewastwelve.HewaspresentatUhudandotherbattles.AtUhud,heusedhisownbodytoshieldtheProphetandwasshotbyanarrowinhishandsothathisfingerswereparalysed.HecarriedtheMessengerofAllahonhisbacksohecouldclimbaboulder.HewaskilledattheBattleoftheCamelin36AH.Tamimad-Dari:thesonofHani’ibnHabibwiththekunyaofAbuRuqayya.TamimbecameMuslimin9AHandsettledinMadinaandthenmovedtoSyriaafter‘Uthman’smurder.HewasfromthePeopleoftheBookwhoknewtheirbooksandhadreadinthemthattheMessengerofAllahwouldbesent.HecametotheProphetandbelievedinhim.HewasgivenagrantoflandinJerusalem.Tariqibn‘Abdullahal-Muharibi:hesettledinKufa.An-Nasa’itransmitsfromhim.Tawus:Imam‘Abdu’r-RahmanibnKaysanal-Yamani,hewascalledTawus(Peacock)becausehewasthePeacockoftheQur’anreciters.HewasPersian.HewastheleaderoftheFollowersinbeingaproofofknowledge.Hewasamanofactionandasceticism.TheauthorsoftheSunanandotherstransmitfromhim.HediedinMakkaandwasburiedin106AH.HewentonhajjfortytimesandprayedSubhwiththewudu’from‘Isha’ofthepreviousnightforfortyyears.Thabital-Bunani:theSixCollectionstransmitfromhim.Hewastheleaderofthemenofknowledgeandworshipinhistime.Hediedin127AH.ThabitibnQaysibnMalik:anAnsariKhazraji.HewasthekhatiboftheAnsarandhadaloudvoice.TheMessengerofAllahtestifiedthathewasoneofthepeopleoftheGarden.HediedintheBattleofYamamain12AHinAbuBakr’skhalifate.Tha‘laba:AhmadibnYahyaibnZayd.HewasknownastheImamoftheKufansingrammarandlanguage.Hetransmittedpoetryandwasahadithrelaterknownforhismemoryandgooddiction.Hewasreliableandaproof.HewasborninBaghdadanddiedtherein291AH.Thawban:themawlaoftheMessengerofAllah,afamouscompanion.TheProphetboughthimandthensethimfree.HeservedtheProphetuntilhediedandthenmovedtoar-RamlaandthenHimsanddiedtherein54AH.at-TufaylibnAbiKa‘bal-Ansarial-Khazraji:borninthetimeoftheProphet.IbnSa‘dandIbnHibbanconsiderhimreliable.at-Tufaylibn‘Amral-Azdi:Hewascalled“Dhu’n-Nur”.HewasoneofthegreatCompanionsandoneofthe“CompanionsofLight”whoaresix:UsaydibnHudayr,‘AbbadibnBishr,Hamzaibn‘Amral-Aslami,Qatadaibnan-Nu‘man,al-Hasanibn‘Aliandat-Tufayl.HewaskilledintheBattleofYamamain12AH.Thuwayba:aslave-girlsetfreebyAbuLahab.ShebecameMuslimanddiedinMakkaafterthehijra.Tihfa:an-NahdifromNahd,aYemenitribe.HewastheiroratorwhentheycametotheProphetin9AH.at-Tirmidhi:Muhammadibn‘Ali,heisnottheauthoroftheSunan.HerelatedfromhisfatherandmanypeoplerelatedfromhimwhenhecametoNisapurin285AH.Helivedtobeabout80.Peopleattackedhisbeliefsbecauseofsomethinghesaidinoneofhisbooks.at-Tirmidhi,Abu‘IsaibnMuhammadibn‘Isa,hewasbornin209AHandisoneofthegreatscholars.Hewasproficientinfiqhandhadmanybooksonthescienceofhadith.Hisbookas-Sahihisoneofthebestandmostusefulbooks.Itissaid,“Whoeverhasthisbookinhishouse,itisasifhehadaprophetspeaking.”HediedinTirmidhin279AH.at-Tujibi,AbuIbrahimIshaq:hadithscholar.Hediedin352AH.‘Ubaydullahibn‘Abdullahibn‘Utbaal-Hudhali,themuftiofMadinaandoneofthe“SevenFuqaha’ofMadina”,oneofthescholarsoftheFollowers.Hewastheteacherof‘Umaribn‘Abdu’l-‘Aziz.Hewasareliableman,agoodpoet,afaqihwithmanyhadithsandknowledgeofpoetry.Hewentblind.HediedinMadinain98AH.‘UbaydullahibnTalhaal-Ansari:heisAnas’brotherbyhismother.HewasaFollower.Hediedinthetimeofal-WalidandtheProphetnamedhim.UbayyibnKa‘b:al-Ansarial-Bukhari.MasteroftheQur’anreciters.Hewasoneofthoseat‘Aqabathesecondtime.HewaspresentatBadrandallthebattles.‘Umarcalledhim“themasteroftheMuslims”.TheImamstransmithishadithintheirSahihcollections.HewasthefirsttowritefortheProphet.Hediedin19or32AHin‘Uthman’skhalifate.UbayyibnKhalaf:oneofthosewhoharmedtheProphetinMakka.Heistheonewhostirredup‘UqbauntilhespatintheProphet’sface.TheProphetkilledhiminbattle,confirmingthesaying,“Themostwretchedofpeopleistheonewhokillsaprophetoriskilledbyaprophet.”‘UkashaibnMihsanal-Asadi:fromtheBanuGhanm,aCompanion.HewaspresentatallthebattlesandheistheoneaboutwhomtheProphetsaid,“‘Ukashahasbeatenyoutoit.”HewaskilledintheWarofRiddainNajd.Ukaydiribn‘Abdu’l-Malik:akingofKinda.TheydisagreewhetherornothebecameMuslimandwasaCompanion.SomesaythathediedaChristian.Umama:thedaughterofAbu’l-‘AsandZaynab,theProphet’sdaughter.TheProphetwasveryfondofher.‘Alimarriedherafter

Fatima’sdeath.Thenshemarriedal-MughiraibnNawfalanddiedwhilestillmarriedtohim.‘Umaribn‘Abdu’l-‘AzizibnWuhayb:theclientofZaydibnThabit.AbuDawudtransmitsfromhimintheMarasil.Adh-Dhahabisaysheisunknown.‘Umaribn‘Abdu’l-‘AzizibnMarwanal-Umawial-Qurashi:hismotherwasLaylabint‘Asimibn‘Umaribnal-Khattab.HewasaFollowerandagreatImam.Peoplesayhewasthesixthofthekhalifs.Herelatedfrom‘AbdullahibnJa‘far,Anas,Ibnal-Musayyabandothers.TheSixCollectionstransmitfromthem.Hediedin10AHwhenhewas40.HewasKhaliffortwoyearsandfivemonthsandsomedays.Hisvirtuesarefamous.‘UmaribnAbiSalamaal-Makhzumi:aCompanionandrelatedbysucklingtotheProphetthroughThuwayba,themawlaofhisuncle,AbuLahab.HismotherwasUmmSalama,theProphet’swife.HewasborninAbyssiniain8AHorearlier.HewasappointedoverBahrayninthetimeof‘AliandwasattheBattleoftheCamelwithhim.HediedinMadinain83AHinthekhalifateof‘Abdu’l-MalikibnMarwan.‘Umaribnal-Khattab:theAmiral-Mu’minin.TheProphetcalledhimAbuHafsandgavehimthenameal-FaruqwhenhebecameMuslimatthehouseofal-Arqam.HewasbornthirteenyearsaftertheProphetinMakka.Heherdedsheepforhisfatherandlaterbecameamerchant.Hisvoicecarriedweightamonghispeopleandhewasknownforhisstrengthandseverity.HebcameMusliminthesixthyearoftheProphet’smissionwhenhewas26.HewasoneofthestrongestdefendersofIslam.HebecameKhalifafterAbuBakrin13AH.HewasassassinatedbyAbuLu’lu’ain23AHwhenhewas63.Hiskhalifatehadlastedtenyearsandsixmonths.‘UmaribnShu‘ayb:afamousCompanion.ThefourauthorsoftheSunantransmitfromhim.Hediedin118AHandisburiedinTa’if.UmaymabintSubah:themotherofAbuHurayra.SometimeshernameissaidtobeMaymuna.AbuHurayrawaskeenforhertobecomeMuslim.‘UmayribnSa‘dal-Awsial-Ansari:aCompanionandascetic.HetookpartintheconquestofSyriaand‘UmarappointedhimoverHims.HestayedthereayearandthenwasrecalledtoMadina.Hecameandthen‘Umarorderedhimtoreturnandherefused.Hediedin‘Umar’stime,althoughitissaidthatheliveduntilthetimeofMu‘awiya.‘Umarsaid,“IwishIhadmenlike‘UmayribnSa‘dtohelpmewiththeaffairsoftheMuslims.”‘UmayribnWahbibnKhalaf:AbuUmayya,aCompanion,knownforbravery.HewasslowtoacceptIslam.HewasatBadrwiththeidol-worshippersandtheMuslimscapturedhisson.HereturnedtoMakka.SafwanibnUmayyatookhimasideintheHijrandsaid,“IwilldischargeyourdebtandtakecareofyourfamilyaslongtheyliveandIwillgiveyousuch-and-suchifyougotoMuhammadandkillhim.”‘UmayragreedandwenttoMadinaandcameintothemosquewithhisswordlookingforMuhammad.TheProphetsaid,“Whatbroughtyou?”Hereplied,“Icametoransommyson.”Heasked,“Whyareyouarmed?”Hesaid,“IforgotIwaswearingit.”Hesaid,“WhatdidSafwanibnUmayyaallotyouintheHijr?”HedenieditandtheProphettoldhimwhathehaddone.HewasamazedandbecameMuslim.HereturnedtoMakkaandannouncedhisIslamandthenemigratedtoMadina.HewaspresentwiththeMuslimsatUhudandlaterbattles.UmayyaibnKhalafibnWahb:oneofthechiefsofQurayshintheJahiliyya.HelivedtothetimeofIslamandwascapturedatBadrby‘Abdu’r-Rahmanibn‘Awf.Bilalsawhimandcalledtothepeopletokillhimwhichtheydid.UmmAyman:BarakabintMuhsin,theclientoftheMessengerofAllahandhisAbyssiniannursewhohadbeenfreedbyhisfather.SheandhersonAymanbecameMuslimandthenshemarriedZaydibnHaritha.ShediedfivemonthsaftertheProphet’sdeath.UmmHabibabintAbiSufyan:wifeoftheProphet.HernamewasRamla.ShewasoneofthefirsttobecomeMuslim.Shediedin44AH.UmmHani’:thedaughterofAbuTalibandsisterof‘Ali,averyworthyCompanion.ShebecameMuslimwhenMakkawasconquered.TheProphetproposedtoherandsheexcusedherselfsayingthatshewasawomanwithchildren.TheSixCollectionsrelatefromher.Sheliveduntilafter‘Ali’stime.UmmMa‘bad:‘AtikabintKhalid.TheProphetenjoyedherhospitalityonhishijra.ShewasfromthetribeofKhuza‘a.ACompanion.UmmSalama:themostintelligentoftheProphet’swives.HernamewasHind,andissometimessaidtohavebeenRamla.ShehadbeenmarriedtoAbuSalama.ShewasthelastoftheProphet’swivestodieduringtheruleofYazid.UmmSulaymbintMilhatal-Ansariya:motherofAnasibnMalik,theProphet’sservant.HernamewasRamlaorar-Ramda’.ShemarriedMalikibnan-NadrintheJahiliyyaandboreAnasintheJahiliyya.ShebecameMuslimwiththefirstAnsartobecomeMuslim.MalikwasangryandleftforSyriaandthendiedthere.AfterhimshemarriedAbuTalha.ShetookadaggertoHunaynwithwhichtopiercethebellyofanyoftheidol-worshipperswhogotneartheProphet.SheofferedhersonAnastoservetheProphetwhenhewasten.Unaysal-Ashhali:oneoftheAnsarwhowasaCompanionoftheProphet.ShahribnHawshabrelatedfromhim.UnaysibnJunadaibnSufyanal-Ghiffari:theolderbrotherofAbuDharr.Hewasapoet.‘UqaylibnAbiTalib:thebrotherof‘AliandJa‘farandtheoldest.HewasAbuYazid.HedelayedbecomingMuslimuntiltheconquestofMakkaandemigratedatthebeginningof8AH.HehadbeencapturedatBadrandwasransomedbyhisuncle,al-‘Abbas.HeknewthelineagesofQurayshandtheirhistory.Hewasamanofcounsel.HediedatthebeginningofYazid’skhalifateorinMu‘awiya’skhalifate.al-‘Uqayli:ImamAbuJa‘farMuhammadibn‘Amr,theauthoroftheKitabad-Du‘afa’’Heisreliableanddiedin322AH.‘Uqbaibn‘Amr:seeAbuMas‘ud.‘Uqbaibn‘Amiral-Juhani,theCompanion.HerelatedagreatdealfromtheProphet.Hewasareciterandknewaboutthesharesofinheritanceandfiqh.Hewaseloquent,apoetandawriterandwasoneofthosewhocompiledtheQur’an.Hediedin58AH.‘Uqbaibnal-Harith:ofQuraysh.HebecameMuslimonthedayMakkawasconquered.HediedinthekhalifateofIbnaz-Zubayr.‘UrwaibnAbi’l-Ja‘d:al-Bariqioral-Azdi.Sometimesitissaid“ibnal-Ja‘d.”HewasafamousCompanion.TheSixCollectionsandIbnHanbaltransmitfromhim.‘UmarappointedhimQadiofKufa.‘Urwaibnaz-Zubayribnal-‘Awwam,areliableFollowerwithmanyhadiths.Areliablemanofknowledgeandtaqwa.Borninthelast

sixyearsof‘Uthman’skhalifateanddiedin94AH.UsamaibnSharikath-Tha‘labi:aCompanionfromwhomthefourSunanrelate.UsamaibnZaydibnHaritha,AbuMuhammad:hismotherwasUmmAyman,thewet-nurseoftheProphet.HewasborninIslamandtheProphetdiedwhenUsamawas20andtheProphethadputhimincommandofalargearmy.HediedbeforeheleftandAbuBakrcarriedouttheProphet’sorder.‘Umarhonouredandrespectedhim.Hewithdrewfromthecivilstrifeafter‘Uthman’sdeathanddiedattheendofMu‘awiya’skhalifatewhenhesettledinMadinaanddiedtherein54AH.‘UtbaibnFarqad:Abu‘Abdullah,theCompanion.HewaspresentatKhaybar.HebuiltahouseandmosqueinMosul.Hisson,‘Amr,isconsideredtobeoneoftheawliya’.‘UtbalivedinKufaandwasmadegovernorofMosul.‘UtbaibnRabi‘aibn‘AbduShams,thefatherofHind,whowasthemotherofMu‘awiya.Theonewhokilled‘Ubaydaibnal-HarithatBadrasanunbeliever.‘Uthmanibn‘AffanibnAbi’l-‘As:fromQuraysh,theAmiral-Mu’mininandDhu’n-Nurayn.HewasthethirdoftheRightly-GuidedKhalifsandoneofthetenpromisedtheGarden.HewasborninMakkaandbecameMuslimearlyon.Hewasverygenerousandverymodest.HecompletedthecompilationoftheQur’anandmanyconquestswerecarriedoutinhistime.Hewasmurderedunjustlyonthemorningofthe‘Idal-Ad-hawhilereadingtheQur’aninhishouseinMadinain35AH.‘UthmanibnHunayf:thebrotherof‘AbbadandSahl,thesonsofWahb.HewasaCompanionandtransmittedhadith.HewasputinchargeoftheSawadregionofIraqandBasraandliveduntilthetimeofMu‘awiya.Uwaysibn‘Amiral-Qarni:heissaidtobethebestoftheFollowersbythetestimonyoftheProphet.HelivedinthetimeoftheProphetbutdidnotseehimsincehewaslookingafterhismother.HediedatSiffinin37AHon‘Ali’sside.Wa’ilibnHijr:al-Kindi,theProphetgavethegoodnewsofhimbeforehecame.ThenhecameandbecameMuslim.TheProphetwelcomedhim,broughthimcloseandspreadouthiscloakforhimandmadehimsitonitandprayedforblessingforhim.HeappointedhimovertheQaylsofHadramawt.HewasoneofthekingsofHimyar.Hediedin49AH.Wa’ilaibnal-Asqa‘:al-Laythi,hebecameMuslimbeforeTabukandtookpartintheexpedition.HewasoneofthepeopleoftheSuffaandservedtheMessengerofAllahforthreeyears.Hediedin83AHwhenhewas105.WahbibnMunabbih:al-Anbarial-Yamani,Abu‘Abdullah,afamousFollowerwholistenedtosomeoftheCompanionsandrelatedfromthem.Itisagreedthatheisreliable.TheSixtransmitfromhim.Hediedin114AH.al-Walidibnal-Mughiraal-Makhzumi:theQurashileaderwhowasthefatherofKhalidibnal-Walid.Hediedanunbeliever.al-WalidibnMuslim,Abu’l-‘Abbasad-Dimishqi:themawlaoftheUmayyads,thescholarofthepeopleofSyria.Hewasbornin140AHanddiedin194or195AH.al-Walidibn‘Ubadaibnas-Samit:hewasborninthelifetimeoftheProphetanddiedinthekhalifateof‘Abdu’l-MalikibnMarwan.Heisreliable,buthasfewhadith.Al-Bukhari,Muslim,at-Tirmidhi,andIbnMajahtransmitfromhimandherelatedfromhisfather.al-Waqidi:wasqadiinBaghdadfromal-Ma’mun.HerelatedmanyhadithfromMalikandash-Shafi‘iandothersrelatefromhim.Itisconfirmedthatheisweak.Hediedin211AH.WaraqaibnNawfal:oneofthemostintelligentandknowledgeablemenofhistime,afamouspoet.HebecameaJewandthenaChristianandwasmonkish.HebelievedintheprophethoodofMuhammad,butdidnotlivetothetimeoftheMessage.MostcallhimaCompanion.TheProphetgavehimaplaceintheGardeninadream.al-Wasiti:AbuBakribnMusa,ImamandgnosticofAllah,andoneofal-Junayd’scompanions.HewasoneofthemostesteemedscholarsandSufis.HewasfromthecityofWasita.Hediedin32AH.Wukay‘ibnal-Jarrah:AbuSha‘ban,afirmhafizandhadithscholarofIraqinhistime.HerefusedtheqadishipofKufaoutofscrupulousnesswhenar-Rashidwantedtoappointhimtoit.Hediedin197AH.YahyaibnAdam:AbuZakariyya,oneofthescholarsfromwhomtheSixCollectionstransmit.Heisconsideredreliable.Hediedin203AH.Yahyab.al-Hakamal-Jubba’iknownasal-Ghazzal:anAndalusianpoetknownforthesharpnessofhisthought,thecorrectnessofhisopinion,theexcellenceofhisanswersandhispositionconcerningeverysubject.Hediedin250AH.YahyaibnYahyaal-Laythi:Andalusianscholar.RelatedtheMuwatta’fromMalik.Ya‘laibnSayyaba(orMurra):hisfatherwasMurraandhismotherSayyaba.HewasaCompanionYazidal-Faqir:areliableImam.HeisYazidibnSuhayb.Hewascalledthepoor(faqir)becausehehadanafflictioninhisspine(faqar)aboutwhichheusedtocomplain.AbuHanifarelatedfromhimasdidtheauthorsoftheSixCollectionsandareliablegroupofscholars.YunusibnBukayr,AbuBakrash-Shaybani,areliableImam.Heissaidtobetruthful.Hediedin199AH.YunusibnYazidal-Aylial-Qurashi:herelatedfromaz-ZuhriandNafi‘.Hediedin159AH.az-Zajjaj:AbuIshaqIbrahimibnMuhammad,ShaykhofArabic,Imaminliterature,authorofexcellentbooks.Histafsirisfamousandhewaspreciseinthedeen.HediedinBaghdadin306AHwhenhewaseighty.ZaydibnArqamibnQaysal-Khazraji:hewastooyoungforUhudandwaspresentattheDitch.HewentontenexpeditionswiththeProphet.HediedinKufain66AH.ZaydibnAslam:thefaqih,theclientof‘Umar,Heisreliableandhishadithissound.HerelatedfromIbn‘UmarandJabir.TheauthorsoftheSixtransmitfromhim.Hediedin136AH.Zaydibnad-Dathinna:aCompanionwhowascapturedwithKhubaybandsoldtotheMakkanswhokilledhim.ZaydibnHaritha:aCompanionwhowaskidnappedasachildintheJahiliyyaandKhadijaboughthimandgavehimtotheProphetwhenhemarriedher.BeforeIslam,theProphetadoptedhimandsethimfreeandmarriedhimtohiscousin.Peoplecontinuedtocallhim,“ZaydibnMuhammad”untiltheayatwasrevealedtocallpeoplebytheirfathers’names.HewasoneofthefirstCompanionstobecomeMuslim.WhenevertheProphetsenthimonanexpedition,heputhiminchargeofit.Helovedhimandadvancedhimandmadehim

commanderontheexpeditionofMu’tainwhichhewasmartyred.Zaydibnal-Hubab:Abu’l-Husaybal-Khurasani,Hediedin203AH.HewasneitheraCompanionnoraFollower.ZaydibnSa‘na:oneoftheJewishrabbiswhobecameMuslimintheProphet’stime,andhewasthegreatestoftheminwealthandknowledge.HewasaCompanionandgoodMuslimandattendedthebattles.HediedwhentheProphetreturnedfromTabuk.ZaydibnSuhan:thebrotherofSa‘sa‘a.ItissaidthathevisitedtheProphetanditisalsosaidthathewasaFollower.Hewasamanofasceticismand‘ibadaandissaidtohavebeenamanofmanyvirtues.Heisconsideredbyadh-DhahabitohavebeenaCompanion.Suhanmeansdry.ZaydibnThabitibnQays:AnsarandfamousCompanion,scribeoftherevelationandleaderofjudgement,fatwa,recitation,andsharesofinheritanceinMadina.Hediedin45AH.Zaynab:theoldestoftheProphet’sdaughters.ShemarriedAbu’l-‘Asibnar-Rabi‘whowasoneoftheidol-worshipperscapturedatBadr.TheProphetsethimfree.HebecameMuslimin7AHandwasreturnedtoastateofmarriagewithZaynab.ShediedintheProphet’slifetimein8AH.ZaynabbintJahshal-Asadiyya:thewifeoftheProphet.ShehadfirstbeenmarriedtoZaydibnHaritha.HedivorcedherandthentheProphetmarriedher.HernamewasBarraandhenamedherZaynab.Shediedin20AH.ZaynabbintKhuzayma:wifeoftheProphet,calledthe“MotherofthePoor.”ZaynabbintUmmSalama:thedaughteroftheProphet’swife,UmmSalama.HerfatherwasHudhayfaknownasZadar-Rakib.ZaynabwasthestepdaughteroftheProphetandthesisterofIbnaz-Zubayrbymilk.Shewasmarriedto‘AbdullahibnZamqaandborehimchildren.Shewasoneofthemostintelligentandoneofthosewiththegreatestfiqhinhertime.ZaynabwasborninAbyssiniaandhermotherbroughtherbackwithher.HernamehadbeenBarraandtheProphetchangedittoZaynab.Ziyadibn‘Abdullahal-Basrian-Numayri:somesayheisreliableandsomeweak.az-Zuhri:seeAbuMus‘abAhmadibnAbiBakraz-Zuhri.

SynopsisoftheSectionContentsPARTONE

CHAPTERONESection1:Concerningpraiseofhimandhisnumerousexcellentqualities:

AMessengerhascometoyoufromamongyourselves-thewisdomintheMessengerbeingfromamongyourselves-clarificationoftheword,“yourselves”-thecreatureisconnectedtohisCreatorbymeansoftheMessengers-Weonlysentyouasamercytotheworlds- thebreezesofhismercytoucheverycreature-Jibril, thestrongandtrusty,becameoneofthetrustybyhismercy-TheMessengerisoneofthelightsofguidanceandblessing-expandingthebreast-removingtheburden-exaltinghisfame-ObeyAllahandtheMessenger-theprincipleoftendernessbetweenCreatorandcreature-whatthescholarshavesaidaboutusingthesamepronounfor theCreatorand thecreature - thedifferentcommentarieson themeaningofas-Siratal-Mustaqim - the firmesthandle-theblessingofAllah-hehascomewiththetruth.

Section2:Al lah’sdescribinghimasawitness,andthepraiseandhonourentailedbythat:Awitness-abringerofgoodnews-awarner-acaller-a luminouslamp-hisdescriptionintheTorah- transmissionsfromtheTorahdescribinghim-hismercytothebelievers-theexcellenceofhiscommunityderivesfromhisworth-onhistestifyingtohiscommunity’struthfulness-asurefootingforthebelievers.

Section3:ConcerningAllah’skindnessandgentlenesstohim:Allahpardonyou!-kindnessbeforechiding-theProphetwasgivenachoiceandwasnotchided-instructioninproperbehaviour(adab)bytheQur’an-chidingbeforeafaulthasoccurredisoneofthesignsoflove-theydidnotdoubthistruthfulness,buttheydoubtedwhathebrought-denial-beingaddressedbyapraiseworthyqualityishigherthanbeingaddressedbyname.

Section4:ConcerningAllah’sswearingbyhisimmenseworth:Swearingbyhislife-Allahdidnotswearbythelifeofanyoneelse-Yasin-Taha-healonehastheoathaboutbeingaMessenger-hismatery-Makka’snobilitybecauseofhim-Allahmadeitsecurebecausehewasinit-themeaningsoftheseparatedletters-Qaf-theStar-Dawn.Section5:ConcerningAllah’soathtoconfirmhisplacewithHim:TheForenoon-thereasonforitsrevelation-theaspectsofhowheisesteemedinthissura-theoath-theclarificationofhispositionwithAllah-theendisbetter-thepleasinggift-hisbringinghiscommunityoutoftheFire-numerousblessings-beinganorphan-declaringblessing-theStarwhenitplunges-themeaningsoftheStar-hisvirtuesinthissura-indirectallusion-thepurityofhisheart-thepurityofhistongue-thepurityofhiseye-noble-withstrength-firm-intheheaven-trusted-thevisionofhisLord-“niggardly”-SuraNun-unfailingwage-praisedforwhathewasgiven-amightynature-hewasguidedtogoodandthenpraisedforit-Allah’shelpinghimismoreeffectivethanhisownself-help.Section6:ConcerningAllah’saddressingtheProphetwithcompassionandgenerosity:Tahaanditsmeanings-whyitwasrevealed-comfortandsolace-theSunnaoftheMessengers.Section7:ConcerningAl lah’spraiseofhimandhisnumerousexcel lentqualities:TakingthecontractfromtheProphets-what‘UmarsaidlamentingthedeathoftheProphet-whyhewaspreferred-Muhammadaddressedas“Prophet”and“Messenger”.Section8:ConcerningAllahinstructingHiscreationtosaytheprayerontheProphet,Hisprotectinghimandremovingthepunishmentbecauseofhim:

Hisproximityissecurity-whencertainpeopleaskforforgivenessitisacausefortheremovalofthepunishmentfromall-aMessengerlastsaslongashissunnalasts-thesalatofAllah-themeaningofsalat-Kaf-Ha’-Ya’-‘Ayn-Sad-Allah’sprotectionofhim.Section9:OnthemarksofhonourgiventotheProphetinSuraal-Fath:

Suratu’l-Fath - his victory - forgivinghiswrong action - favour is a cause for forgiveness - complete blessing - he is awitnessagainsthiscommunityonhisownbehalf-thehandofAllah-metaphoricalandliteral-thethrowerwasinrealityAllah-theangelskillingtheunbelievers.

SectionTen:HowAllah, inHisMightyBook,demonstrates thehonour inwhichHeholdshimandhispositionwithHimandotherthingswhichAllahgavehim:

Hiswitnessingwonders-beingprotectedfrompeople-Kawthar-Theonewhohatesyouistheonecutoff-theSevenMathani-universalmessage-hisbeingsenttopeople-itisbettertofollowhiscommandthanpersonalopinion-theimmensefavourofAllah.CHAPTERTWOSection1:PrefaceAmanisgreatbyafewofthesequalities-theconcentrationofthevirtuesofperfectionandmajestyinMuhammad-hisvirtuescanonlybefullygraspedbytheOnewhogavethemtohim.Section2:Hisphysicalattributes:Hehadallthequalitiesofperfection-hisformandisbeauty-hischracter-thelightofhisfacewaslikethesunandthemoon-‘Ali’sdescriptionofhim.Section3:Hiscleanliness:Thepleasantscentofhishand-theymixedtheirscentwithhissweat-goingtothelavatory-theearthswallowsupwhatcomesoutoftheProphets-“Youwerepureinlifeandpureindeath”-theonewhodrankhisblood-theonewhodrankhisurine-hewasborncircumcised-nooneeversawhisprivateparts-hewasprotected.

Section4:Hisgreatintellect,eloquenceandtheacutenessofhisfaculties:Hewasthemostintelligentofpeople-people’sintellectsarelikeagrainofsandcomparedtohim-hecouldseebothinfrontofhimandbehindhim-hecouldseeinthedark-hecouldseeangelsandjinn-hisvisionoftheNegus,JeruslaemandtheKa‘ba-hisvisionofMusa-throwingdownRukana-throwingdownAbuRukana-hisswiftgait-hislaughwasasmile.Section5:HiseloquenceandsoundArabic:

His eloquence - he addressed every group with their dialect - his words to Dhu’l-Mish‘ar al-Hamdani and other amirs ofHadramawt-hislettertoHamdhan-hiswordstoNahd-hislettertoWa’ilibnHujr-thehadithof‘Atiyyaas-Sa‘di-thehadithofal-‘Amiri-hisnormalspeech-examplesofhiseloquenceandcomprehensivestatements-hehadboththepurityofthedesertandeloquenceofthecity-thedivinesupportofrevelation-UmmMa‘bad’swordsabouthisspeech.

Section6:Thenobilityofhislineage,thehonourofhisbirthplaceandtheplacewherehewasbroughtup:ThebestofBanuHashim-Makkaanditsnobility-thebestgenerationwasthatoftheProphet-hehadthebestpersonandthebestfamily-hewasthebestofthebest-hislightdescendedtoearth-noneofhisancestorswasaccusedoffornication.

Section7:Hisstateregardingthenecesaryactionsofdailylife:Whatisexcellentwhenitislittle-eatingalotindicatesgreed-eatingalittleindicatescontentment-alotofsleepindicatesfeebleness-evidenceofthat-takealittleofboth-thebellyistheworstcontainertofill-alotofsleepcomesfromalotoffoodanddrink-whoeversleepsalotlosesalot-hedidnotfillhisstomach-hedidnotaskforfood-thehadithofBarira-reclining-hissleepinglittle-sleepingontherightside.Section8:Hismarriageandthingsconnectedtoit:Marriageindicatesperfectionandhealth-logicallyandintheShari‘a-forbiddingcelibacy-marriagedoesnotdetractfromasceticism-theasceticsamongtheCompanionshadmanywives-theProphetYahya-thecelibacyof‘Isa-answerstothat-anextravirtue-alotofwivesdidnotdistracthimfromworshippinghisLord,indeeditincreasedhisworship-hisloveforwomenandscentwasfortheNextWorld,notthisworld-preferredoverpeoplebyfour-rank-theharmofrank-hisplaceintheheartsbeforehebecameaProphet-theawefeltbypeoplewhosawhim.Section9:Thingsconnectedtomoneyandgoods:Thecommonpeoplerespectthewealthy-wealthinitselfisnotavirtuebutcanbeusedforsomethingpraiseworthy-wealthwithavariceandmiserlinessisnothavingit-themiseristhetreasurerofsomeoneelse’sproperty-whattheProphetwasgivenofthewealthoftheearth-hedidnotkeepasingledirham-hisrestbyspending-asceticisminmaintenance,clothesanddwelling-boastingbyclothesisnotaqualityofhonour-cleanclothes.Section10:Hispraiseworthyqualities:Thequalitieswhichintelligentpeopleagreearepraiseworthy-theShari‘a’spraiseofthem-goodcharacter-hischaracterwastheQur’an-hewassenttoperfectnoblecharacter-hisqualitieswerenotacquired-goodcharacterisanaturalpartofthedispositionoftheProphets-thecharacterofYahya-‘Isa-Sulayman-MusaandPharaoh-Ibrahim-Ishaq-Yusuf-theProphet’shatredofidols,poetryandthedeedsoftheJahiliyyafromthetimehewasachild-ischaracterinnateoracquired?Section11:HisintellectIntellect-thebranchesofintellect-hisknowledges-anunletteredprophet-hisknowledgewascommensuratewithhisintellect.Section12:HisForbearance,long-sufferingandpardonThedifferencebetweentheseexpressions-forbearance-long-suffering-patience-pardon-Injuryonlyincreasedhiminpatience-hewasthefurthestofpeoplefromwrongaction-hewasnotsenttocurse-thesupplicationofNuh-theProphetpardoningpeopleandhissupplicationforthem-whyhewascompassionatetothem-Ghawrathibnal-HarithandhisattempttoassassinatetheProphet-thebestofpeople-hispardoningtheJewesswhowantedtokillhim-hispatiencewiththehypocrites-hispatiencewithpeople’scoarseness-heneverhelpedhimself-hisforbearancewhensomeonewantedtokillhim-oneofhissignswasthathisforbearanceovercamehiswrath-extremeignoranceonlyincreasedhiminforbearance-hispositionwithQurayshwhenhehadpoweroverthem-hispositionwithAbuSufyanwhenhewasinhispower.Section13:Hisgenerosityandliberality:Thedifferencebetweenthemeaningsofgenerosityandliberality-generosity-liberality-heneversaid“No”toanythinghewasasked-hewasthemostgenerousofpeopleandevenmoregenerousinRamadan-hegavethegiftofsomeonewhodoesnotfearpoverty-hedidnotstoreupanythingforthenextday.Section14:Hiscourageandbravery:Definitionofcourage-bravery-hiscourageatHunayn-hewasfoundindangeroussituations-hewasthefirsttorespondtoanalarm-hewasthefirsttostrikeintheattack-hekilledUbayyibnKhalafatUhud-evilisapersonwhoiskilledbyaProphet.Section15:Hismodestyandloweringtheglance:Definitionofmodesty-loweringtheglance-instances.Section16:Hisgoodcompanionship,goodmannersandgoodnature:‘Ali’sdescriptionofhim-hischeerfulness-IbnAbiHala’sdescription-heacceptedgifts,howeversmall-Anas,hisservant,describeshismaster-hisconcernforpeople’sworries-thenoblestofpeople-hesmiledthemost-theservantsofMadinabroughttheirwatertohimforblessing.Section17:Hiscompassionandmercy:AllahgavehimtwoofHisnames-hisgifteffaceswrath-thecoarseArabsarelikethestraycamelmadetamewithwisdom-hisclearhearttowardshisCompanions-hiscompassiontohiscommunity-hismercy-hiscompassiontotheunbelieversanddesirefortheirchildrentobelieve-hiscounsellingpeopletobekind.

Section18:Hisintegrity,probityincontractsandmaintainingtiesofkin-ship:Hisintegrity-probityincontracts-maintainingtiesofkinship-theProphet’skindnesstohiskinbysuckling.Section19:Hishumility:Hewasthehumblestofpeople-hechosetobeaprophet-slave-“DonotriseasthePersiansdo”-“Iamaslave”-ridingadonkey-performinghajjonashabbysaddle-hishumilityintheConquest-“DonotcreaterivalrybetweentheProphets”-hisdoinghouseholdchores-“IamthesonofawomanofQuryashwhoatedriedmeat”-hisforbiddingthathishandbekissed-theownerofathingismoreentitledtocarryit.Section20:Hisjustice,trust,decencyandtruthfulness:Hisenemiesadmittedthat-hisbeinggivenjudgementintheJahiliyyaregardingplacingtheBlackStone-theydidnotcallhimaliarbutsaidwhathebroughtwasalie-Heracliusaskingabouthistruthfulness-themosttruthful-hechosetheeasieroftwomattersaslongasitwasnotawrongaction-dividinguphisday-askingpeopletotellhimabouttheneedsofthosewhocouldnotconveythattohim-Allahprotectedhimbeforehewasaprophet.Section21:Hissedateness,silence,deliberation,manlyvirtueandexcellentconduct:Hewasthesedatestofpeopleinhisassembly-mannerofsitting-silentalot-hislaughterwasasmile-hewassilentforfourreasons-hisspeech-whathewasmadetoloveofthisworld.Section22:Hisabstinenceregardingthethingsofthisworld:Whenhedied,hisarmourwasinpawn-heneverhadhisfillforthreedaysinarow-hewashungryonedayandfullthenext-thisworldistheabodeofsomeonewhohasnoabode-abouthisprovisionandtheprovisionofhisfamily-hisbed.Section23:HisfearofAllah,obediencetoHimandintensityofworship:BasedonknowledgeofAllah-hestooduntilhisfeetpuffedoff-“AmInotagratefulslave?”-hisnightprayers-alwaysreflective.Section24:ThequalitiesoftheProphets:

Allah preferred some Prophets over others - Prophets are from the nobles of their people - the qualities of the Prophets in theQur’an-reportsabouttheProphets.

Section25:TheHadithofal-HasanfromIbnAbiHalaontheProphet’squal-itiesCHAPTERTHREESection1:Hisplace:ThebestoftheCompanionsoftheright-thebestoftheOutstrippers-themostgodfearingandnoblestinthesightofAllah-noblestofthefirstandthelast-givenfivethatnonebeforehimweregiven-senttoallmankind-goesaheadonourbehalf-noProphetafterhim-hisexcellenceovertheProphets-Allah’sgifttohim-thegoodnewsof‘Isa-theangelswashedhisheart-AdamusingtheintercessionofMuhammad-AdamreceivessomewordsfromhisLord-marvels-thenameMuhammadisablessing.Section2:ThemiracleoftheNightJourney:TheincidentofthesplittingofhisbreastisnotpartoftheNightJourney-themeaningoftheLote-Tree-theProphetaskinghisLord-thenoblegift-“theheartdidnotlieaboutwhatitsaw”-theendoftheknowledgeofJibril-theadhan-themeaningoftheveil-theendoftheknowledgeoftheangels.Section3:TherealityoftheNightJourney:ThingssaidabouttheNightJourney-thejourneyinthebody-disagreementsabouthisprayerintheAqsaMosque-thejourneywiththebodyandspirit-eyevision,notadream.Section4:Refutationofthosewhosayitwasadream:Section5:HisvisionofhisLord:‘A’isha’srejectionofit-IbnHanbalconfirmsit-Sa‘dhesitates-thelogicalpermissibilityofthevision-nodefiniteproofintheShari‘athatitisimpossible-deficientproofsofitsimpossibility-refutationofthem-nodefinitetextonit.Section6:HisconversingintimatelywithAllah:Section7:Proximityandnearness:Section8:HisprecedingpeopleontheDayofRising:Hewillbethefirstpersontoemergewhenpeoplearebroughtbacktolife-noonewillhavethatstationbuthim-everyProphetonthatdaywillbeunderhisbanner-thefirstintercessor-thepoorbelieversenteringtheGardenwiththeirMessenger-theonewiththemostfollowers-Ibrahimand‘Isawillbepartofhiscommunity-thefirsttowhomtheGardenwillopen-theextentoftheHawd-thehadithoftheHawd.Section9:OnhisbeingsingledoutforAllah’sloveandclosefriendship:TheclosefriendofAllah-thebelovedofAllah-explanationofkhulla-beingchosen-poor-purityoflove-love-friendship-strongerthanprophethood-loveishigherthanfriendship-differencebetweenbelovedandKhalil:Section10:OnhisbeinggivenIntercessionand“thePraiseworthyStation”ThePraiseworthyStation-hechoseintercessionbecauseitismoreuniversal-hadithofintercession-theSirat-hewillbethefirsttocrossover-willnotleavehiscommunitytoAllah’sanger-hehasreservedhissupplicationforhiscommunity.Section11:OnAllahgivingmediation,highdegree,andKawthartohimintheGarden:Section12:TheHadithrelatedabouttheprohibitionofdisparitybetweentheProphets:

Interpretationsbythe‘ulama’-humility-notdetractingfromthem-prophethoodandthemessagearethesame-differenceinspecialqualities-textsaboutthis.Section13:OnHisnamesandtheirexcellence:

Five names - being named in theQur’an -Ahmad -Muhammad - nonewas named that before him -Arabs calledMuhammad

beforehebeganhismission-al-Mahdi-al-‘Aqib-FiveNames-tennames-Taha-Yasin-fiveothernames-sevennamesintheQur’an-six-Qutham-histitlesandnamesintheQur’anandothernames-hisnamesinearlierbooks-Paraclete-Syriac-theTorah-hiskunya.

Section14:Allahhonouring theProphetwith someofHisownBeautifulNamesanddescribinghimwith someofHisownSublimeQualities:

Whythischapterhasbeendelayed-al-Hamid-Muhammad-Ahmad-Ra’ufRahim-al-Haqqal-Mubin-light-whyhewascalledlight-awitness-noble-mighty-intheTorah-compeller-aware-opener-seal-thankful-knowing-first,last-withpower-truthful-wali-mawla-‘afw-guide-guardianoffaith-trusty-protector-purified-mighty-bringerofgoodnews-warner-Taha-Yasin.Section15:RecapitulationofthequalitiesoftheCreatorandthecreatureTherealityoftawhid-ThereisnothinglikeHim:CHAPTERFOURSection1:Preface:ThisiswrittenforthepeopleofMuhammad’sdeen-hisfacewasnotthatofaliar-hiswordsweredeep-hedoesnotcheatpeople-ifhecommandssomethinggood,heisthefirsttodoit.Section2:Prophethoodandmessengership:Themeaningof“Messenger”-theMessengerandtheProphet-theproof-soundposition-thefirstandlastoftheMessengers-thenumberofProphets-thenumberofMessengers-therootofwahy-anothermeaningofwahy.Section3:Themeaningofmiracles(mu‘jizat):Meaningofmu‘jiza-itsvarieties-theMessengerwiththemostmiracles-themiracleoftheQur’an-categoriesofhismiracles-thesplittingofthemoonintheQur’an-weaktraditionswouldbefoundtobeweakwiththepassageoftime.Section4:OntheinimitabilityoftheQur’an:Fouraspects-mastersofeloquence-forgerywouldhavebeeneasier-theirincapacitytorespond-Musaylima-al-Walidibnal-Mughira-abedouinprostrates-al-Asma‘iandaslavegirl.Section5:TheinimitabilityoftheQur’an’scompositionandstyle:VariousArabstyles-al-WalidandtheQur’an-hewasnotasoothsayernormadnorapoet-‘UtbaandtheQur’an-an-NadrandtheQur’an-AbuDharrbecomesMuslim-howtheywerepowerlesstorespondtothechallenge.Section6:Informationaboutunseenthings:AboutenteringtheMasjidal-Haram-theGreekswouldbedefeated-hisvictoryoverallreligions-Conquest-preservationoftheQur’an.Section7:Thereportsofpastgenerationsanddepartednations:

Reportsaboutthepast-thequestionsofthePeopleoftheBook-noneofthemdeniedanything-itwaspossibleforthemtobringtheTorah.

Section8:ThechallengetotheArabsandtheirincapacitytorespondandinformingthemthattheywouldnotbeabletodoso:Wishingfordeath.

Section9:TheterrorarousedbyhearingtheQur’anandtheaweitinspiresinthehearts:Section10:TheQur’an’sremainingthroughouttime:Section11:OtheraspectsoftheQur’an’sinimitability:Doesnotbore thereader - testimonyof the jinn-unfamiliarknowledges -newsofotherpeoples -Allahmisguides theonewhoseeksguidanceelsewhere-unusualcomposition-easytomemorize.

Section12:Thesplittingofthemoonandholdingbackthesun:Agreementofcommentatorsandpeopleofthesunnathatittookplace-objectiontoitandtherefutationofthat-thesunbeingheldback-thehadithofAsma’.

Section13:OnwaterflowingfromtheProphet’sfingersandincreasingbyhisbaraka:Section14:Hiscausingwatertoflowbyhisbaraka:Section15:Makingfoodabundantbyhisbarakaandsupplication:TheprovisionofAbuHurayra-AbuHurayraandthemilk-‘Ali’sweddingfeast.

Section16:Onthetreespeakinganditstestifyingtohisprophethoodanditsansweringhiscall:Thetreetestifies-thetreeobeyshiminthepresenceofthebedouin-itfollowedhimlikeadonkey-thepalmtreesandthestonesshieldtheProphet.Section17:Thestoryoftheyearningofthepalm-trunk:Section18:Similarincidentswithinanimatethings:Theglorificationoffood-theglorificationofthepebbles-thewallsofthehouse-theshakingofUhud-theshakingoftheminbar-theidolsfallingflat-Bahirathemonk-shademovingtohim.Section19:Signsinconnectionwithvariousanimals:

Apetwouldbestillwhenhewaspresent- thetestimonyofthelizard- thewolfspeakingtotheshepherd-abirdspeaking- thesheepreturntotheirowner-thesheepprostratetohim-camelsprostratetohim-thetamenessofthecamel-thecamelcomplaining-thesplit-earedcamel-thedovesofMakkashadingtheProphet-thedovesoftheCave-thespider-sacrificialcamelscametothe Prophet to be sacrificed - the story of the gazelle - the subjection of the lion to hismessenger - the lion shows the way -testimonyoftheshe-camel-thegoat-theobedienceofthehorse-knowingthelanguages.

Section20:Bringingthedeadtolife,theirspeaking,infantsandsucklingchildrenspeakingandtestifyingtohisprophethood:Thepoisonedsheep-qualityofspeech-theschoolofthePeopleoftheSunna-theschooloftheMu‘tazilaandtheirrefutation-amutechildspeaks-Mubarakal-Yamama-theabandonedbaby-girlspeaks-acorpsereturnstolife-acorpsespeaks.Section21:Onhealingthesickandthosewithinfirmities:Replacinganeye-healingawound-thehadithoftheblindman-healingdropsy-healingtheblind-woundshealed-healing‘Ali’seye-replacingahandthathadbeencutoff-amutechildspeaks-amadmanishealed-burnshealed-Shurahbil-modestyintheslavegirlaftersheatehismorsel.Section22:OntheProphet’ssupplicationbeinganswered:

Hissupplicationforpeople-blessinginprogeny-theblessingforthepropertyof‘Abdu’r-Rahmanibn‘Awf-hissupplicationforMu‘awiya-theanswerofthesupplicationforSa‘d-supplicationfor‘Umar-hissupplicationforrain-supplicationforAbuQatada-supplicationforan-Nabigha-supplicationfor Ibn‘Abbas-supplicationfor‘Abdullah ibnJa‘far -supplicationforal-Miqdad-supplicationfor‘Urwa-supplicationforthemotherofAbuHurayra-supplicationfor‘Ali-supplicationforFatima-supplicationfor at-Tufayl - supplication against Mudar and then for them - supplication against Chosroes - supplication against a youth -supplication against theman eatingwithhis left hand - supplication against ‘Utba - supplication against thosewho injured him -supplicationagainstal-Hakam-supplicationagainstMuhallim.

Section23:Onhiskaramatandbarakatandthingsbeingstransformedforhimwhenhetouchedthem:ThehorseofAbuTalha-thelivelinessofthehorseofJu‘ayl-aslowdonkey-theblessingofhishairsinthecapofKhalid-usinghisshirtforhealing-thestaffoftheProphet-thewellofQuba’-thewellofAnas-thewaterofNu‘man-al-Hasanandal-Husaynsuckinghistongue-theskinofMalik’smother-plantingtreesforSalman-adrinkofsawiq-apalmboughgivinglight-‘Ukasha’sswordwasastick-aswordfromapalmstick-thesheepofUmmMa‘bad-thesheepofAnas-waterchangestomilkandbutter-theblessingof‘UmayribnSa‘d-‘Utba’sscent-theblazeof‘A’idh-al-Agharr-theblessingofHanzala’shead-thebeautyofZaynab-healingthemad-thedayofHunayn-AbuHurayracomplainsofforgetfulness.Section24:TheProphet’sknowledgeoftheunseenandfutureevents:Section25:Allah’sprotectingtheProphetfrompeopleandhisbeingenoughagainstthosewhoinjuredhim:

“Go,myLordhasprotectedme”-thebeareroffirewood-shecouldnotseehim-duringthehijra-thestoryofSuraqa-theherdsmanforgot-AbuJahlandthestone-hisvisionremoved-treacheryoftheBanuQurayza-thetreacheryofHuyayy-AbuJahlandtheditchoffire-afieryflame.Section26:Hisknowledgesandsciences:Section27:ReportsoftheProphet’sdealingswiththeangelsandjinn:Intheformofaman-intheformofDihya-seeingthejinn-thetuneofthejinn-Khalidadvancesonal-‘Uzzaandkillsablackwoman-hecapturesShaytan.Section28:Reportsabouthisattributesandthesignsofhismessengership:

Section29:Whatisrelatedabouthisbirth:Section30:ConclusionandAppendix:ThemiraclesofourProphetaremoreevidentthanthemiraclesofearlierProphets-thegreatnumberofhismiraclesandthemiraclesoftheQur’an-styleandcomposition-reportsabouttheknowledgesoftheunseen-clearmiraclesandmagicinthetimeofMusa-medicineinthetimeof‘Isa-eternalmiraclesdonotcease-schooloftheSarfa-theworshipoftheBanuIsra‘il.

PARTTWOCHAPTERONESection1:Theobligationtobelieveinhim:Beliefisonlycompletedbyit-beliefistheconfirmationoftheheartandaffirmationbythetongue-manhasnotbeengivenaccesstotheinnersecretsofpeople-theconfirmationoftheheartwithoutthetongue-testimony.Section2:TheobligationtoobeyHim:Obeyinghimispartofbelief-obeyingtheMessenger-“WhoeverobeysmewillentertheGarden”-thelikenessoftheProphet.Section3:TheobligationtofollowHimandobeyhisSunna:

Thereasonfortherevelationof“Say:ifyouloveAllahfollowme.”-loveisobedience-“WhoeverispleasedwithwhatIsayispleasedwiththeQur’an.”

Section4:WhatisrelatedfromtheSalafandtheImamsaboutfollowinghisSunna,takinghisguidanceandtheSira:“Wedoaswesawhimdoing”-clingingtothesunnaissalvation-thepeopleofthesunnahavethegreatestknowledgeoftheBookofAllah-what‘UmarsaidtotheBlackStone-FollowingtheProphet-eatingthehalal-sincereintention-forgivenessforapplyingthesunna.Section5:Thedangerofopposinghiscommand.CHAPTERTWOSection1:Concerningthenecessityoflovinghim:Loveanditsextent-thepleasureoflove-what‘Umarsaid.Section2:OntherewardforlovingtheProphet:ThewisdomoftheProphetinansweringaquestionwithanotherquestion-amaniswiththeoneheloves-apictureoftheloveoftheCompanions.Section3:WhatisrelatedfromtheSalafandtheImansabouttheirlovefortheProphetandtheiryearningforhim:Thosewiththestrongestloveforhim-‘Umar’slove-theloveofCA‘Amribnal-‘As-anillustrationoflove-theloveofAbuBakr-

“Everyafflictionnowisnothing”-‘Ali’slove-aloveofanoldwomanand‘Umar’stears-Bilal’slove-awomanwhodiedforlove-Zaydibnad-Dathima.Section4:OnthesignsoflovefortheProphet:Emulation-preferringwhattheAllahhaslaiddown-lovingAllahandHisMessenger-remembrance-yearningtomeethim-respectforhimwhenheismentioned-thestateoftheCompanionswhenhewasmentioned-whatthebelovedlovesisalsoloved-hislovefortheCompanions-hisloveforFatima-hisloveofUsama-lovefortheAnsar-loveoftheQur’an-asceticismisoneofthesignsofloveforhim-loveandaffliction.Section5:OnthemeaningandrealityoflovefortheProphet:Loveisfollowing-loveisconstantremembrance-altruism-yearning-humilityoftheheart-inclinationoftheheart.Section6:TheobligationofnasihatotheProphet:Themeaningofnasiha-nasihaforAllah-nasihaforHisMessenger-anothermeaning-hiscounselwhenhewasalive-hiscounselafterhisdeath-nasihafortheMuslimImams-nasihaforthecommonMuslimsCHAPTERTHREESection1:AyatsintheQur’anonthissubject:Tohonourhim-theadabofspeechandlistening-theadabofcalling-theoneaboutwhomthatwassentdown-“Observeus”.Section2:Ontheesteem,respectandvenerationduetohim:TheCompanions’esteemforhim-sittingasiftherewerebirdsontheirheads-takinghiswudu’water.Section3:RespectandeEsteemfortheProphetafterhisdeath:

Respect forhimafterhisdeath is like respect forhimalive -AbuJa‘faral-MansurandMalik - thestateofAyyubas-Sakhtiyaniwhenhewasmentioned-hisweeping-goingpale-beinginastateofpurity-humility-adabofreadinghadith.

Section4:OntheesteemoftheSalafforthetransmissionofthehadithsoftheMessengerofAllah:Thescrupulousnessof‘AbdullahibnMas‘ud-dislikeoftakingthehadithstandingup-dislikeoftakinghadithlyingdown-beinginwudu’-thestateofMalikwhengivinghadith-thescorpionandMalik-otherincidents.Section5:Devotiontohisfamily,descendantsandwives:

ThePeopleofhishouse-‘Ali-‘Abbas-Zaydandal-Hasan-al-Hasanandal-Husayn-MalikandJa‘faribnSulayman.Section6:RespectforhisCompanions,devotiontothemandrecognisingwhatisduetothemGoodinterpretation-beingsilentaboutotherthings-theyarelikethestars-theyarelikesaltinthefood-“Whoeverlovesthemloves thembymylove”-beingfreeofhypocrisy-noneare like them-preservemein theCompanions- the intercessionof theCompanions.

Section7:EsteemforthethingsandplacesconnectedtotheProphet:NotcuttingoffalockofhairtouchedbytheProphet-Khalid’scap-Ibn‘Umarandtheminbar-MalikdidnotrideinMadina-theexcellenceofMadina-theProphet’sstaff-walkinginMadina-thevirtuesofMadina.CHAPTERFOURSection1:ThemeaningoftheprayerontheProphet:Baraka-askingformercyandsupplication-themeaningofsalam.Section2:ThejudgementabouttheprayerontheProphet:

Generalobligation-obligationtodoitonce-anobligationintheprayer.Section3:OnthesituationsinwhichitisrecommendedtosaytheprayerontheProphet:

Tashahhud-inthesupplication-inthebeginning,middleandendofthesupplication-thepillarsofsupplication-thewingsofsupplication-timesofsupplication-causesofsupplication-thereonesaystheprayeronhim-placeswhereitisdisliked-Jumu‘a-enteringthemosque-funerals-letters-tashahhud.Section4:ConcerningthemannerofdoingtheprayerontheProphetandaskingforpeaceforhim:

‘Ali’sprayer-theprayerof‘AbdullahibnMas‘ud.Section5:OntheexcellenceofthepPrayerontheProphet,askingforpeaceforhimandsupplicationforhim:Oneisten-tendegrees-forgiveness-wipesoutwrongactions.

Section6:CensureofthosewhodonotblesstheProphetandtheirwrongactionThemiseristheonewhodoesnotblesshimwhenheismentionedforgettingthepathtotheGarden.

Section7:OntheProphet’sbeingsingledoutwithhavingtheprayeronhimrevealedtohim:Angelsthattravelintheearth-returningthegreeting.

Section8:ThedisputeabouttheprayeronotherthantheProphetandProphets:Theprayerislanguage-dislikeoftheprayeronotherthantheProphets-theprayeronfamily.

Section9:ConcerningthevisittotheProphet’sgrave,theexcellenceofthosewhovisititandhowheshouldbegreeted:The salamofAnas - standingwithone’s face towardshis grave - the salam of Ibn ‘Umar - seekingblessingwithhis remains -enteringthemosque-theprayerintheRawdaisbetter-farewellinthejourney-theadabofenteringthemosqueandleavingit-wheretheProphetprayed.

Section10:TheadabofenteringtheMosqueoftheProphetanditsexcellenceandtheexcellenceofMadinaandMakka:Amosquefoundedontaqwa-donotraiseyourvoiceinit-therewardforprayinginit-thosewhopreferredMakka-hisgraveisthebestplaceonearth-hisminbar-themeaningofRawda-thevirtuesofMadina-threehajjs-theBlackCorner-thewater-spout-tworak‘atsintheMaqam-theansweroftheprayerintheMultazam.

PARTTHREE

CHAPTERONESection1:ConcerningthebeliefoftheheartoftheProphetfromthemomentofhisprophethood:

MessengershavesthegreatestgnosisofAllah-Ibrahimdidnotdoubt-hewantedtoknowhowandwitness-askingforincreaseofcertainty-thesourceofcertainty-strengtheningofproof-hedidnotasknorquestion-didnotdoubtorquestion-thebeginningofrevelation-whatKhadijadidtotesttheangel-theweaknessofthishadith-theimportofthishadith-theProphetwasnotignorantofanyofAllah’sattributes-angrywithhispeople,nothisLord-theeventbeforeprophethood-rust-askingforgiveness.Section2:TheprotectionoftheProphetsfromdefectsbeforeprophethood:TheProphetsgrewupwithtawhidandbelief-removingtheportionofShaytan-Ibrahimandthestars.Section3:TheProphet’sknowledgeoftheaffairsofthisworld:NotignorantofanyofthedetailsoftheShari‘a.Section4:ProtectionfromShaytan:Protectioninbodyandthought-Shaytancomingagainsthim-nazgh-Yusha‘andMusa-theValley.Section5:ThetruthfulnessoftheProphetinallstates:Section6:Refutationofcertainsuspicions:The“HighCranes”-weaknessofthehadith-theProphet’sprotectionfromdisbeliefintentionallyorunintentionally-ShaytanimitatingthevoiceoftheProphet-Yunusandhispeople-thescribeoftheMessenger-otherdoubtfulthings-aChristianwhousedtowriteandthenapostatised-thetransmissionofasuspectMuslimisnotacceptedletaloneanapostate-forgeriesandlies.Section7:Hisstateinconnectionwithreportsconcerningthisworld:QurayshacknowlegedhistruthfulnessbeforehewasaProphet.Section8:Refutationofcertainobjections:

Forgetfulness in the prayer - deliberate to make a sunna - he did not forget and spoke the truth - oversight is preoccupation -forgetfulnessisinattention-distractedfromtheprayerbywhattheprayercontained-whatissaidaboutIbrahim-indirectexpression-“Iamsick”-theProphet’spretendinginhisraids-Musacomingtoal-Khidrforinstruction.

Section9:TheProphets’protectionfromoutrageousandgravewrongactions:Consensus-logicandconsensus-minorwrongactions-protectionfrombothmajorandminorwrongactions-whattheAsh‘aritesandotherssaid-theirstateinpermissiblethings-theyonlytookwhattheyneeded.

Section10:TheProphets’protectionfromactsofrebellionbeforetheywereProphets:ThepositionofQadiAbuBakr-inrelationtotherestoftheProphets.

Section11:Oversightandforgetfulnessinrespectofactions:Section12:DiscussionofthehadithsontheProphet’soversight:

Oversight is impossible in reports - Dhu’l-Yadayn - the hadith of Ibn Buhayna - the hadith of IbnMas‘ud - the wisdom andconditionsofoversight.

Section 13: The refutation of those who say that small wrong actions are permissible for the Prophet and an examination of theirarguments:

Refutationoftheonewhoallowsthemtohaveminorwrongactions-theirevidenceinthedifferenceofthecommentatorsregardingwhatitmeans-themeaningof“yourpastandfuturewrongactions”-themeaningofforgiveness-“burdenwhichweigheddownyourback”-“Whydidyougivethempermission?”-thepeopleofknowledgedonotconsiderittobecensure-hewasgivenachoice-anothermeaningof‘afw-“thegoodsofthisworld”-“Ifithadnotbeenforapriorprescriptionfrom”-“Only‘Umarwouldhavebeensaved”-“Hefrownedandturnedaway”-thestoryofAdam-Yunus-thestoryofDa’ud-Yusufandhisbrothers-aboutMusa-thetrialofSulayman-“Givemeakingdom”-thestoryofNuh-theProphetandtheant.Section14:ThestateoftheProphetsintheirfearandaskingforgiveness:

Theiradmissionofwrongactions-themeaningofwrongaction-theyareonlywrongactionsinrelationtotheirstation-“Mentionmetoyourlord”-giftaftercensure.

Section15:ThebenefitofthesectionsinvestigatingthetheProphet’spro-tectionfromwrongaction:Section16:Ontheprotectionoftheangels:The Messengers among them have the same principle as the Prophets in protection - disagreement about angels who are notMessengers-nothingaboutitwasrelatedfromtheProphet-positionsaboutthe“twoangels”-mostsaythatIbliswasnotanangel.

CHAPTERTWOSection1:ThestateoftheProphetsinrelationtothehumancondition:Thelevelofothers-thingswhichtheyendured-theProphetsaretestedandprotected-hisheartwasawakewhenhewasasleep.Section2:Hisstateinrelationtosorcery:Section3:TheProphet’sstatesinrespectofworldlymatters:Pollinatingthedates-dismountingatBadr-makingapeacetreatyforthedatesofMadina-permittedinrarecases.Section4:TheProphet’sjJudgements:“Youbringyourquarrelstome”-thewisdominoutwardjudgement.Section5:TheProphet’sReportsregardingthisworld:ThestoryofZaydandZaynab-errorofthecommentators-removalofdoubts.Section6:ThehadithoftheProphet’swill:Section7:Studyofotherhadiths:Section8:TheProphet’sactionsinthisworld:

Section9:ThewisdomcontainedintheillnessesandafflictionsoftheProphets:AllAllah’sactionsarejust-thebenefitofaffliction-elevationofrank-thecauseofaffliction-thecauseofYaBEqub’saffliction-thecauseofAyyub’saffliction-thetrialofSulayman-theProphet’sintenseillness.

PARTFOURCHAPTERONESection1:ThejudgementoftheShari‘asomeonewhocursesordisparagestheProphet:TheonewhocursestheProphetistobeexecuted-theconsensusonthat-positionofash-Shafi‘i-cursingtheProphetisapostasy-notbeingaskedtorepent.

Section2:TheproofofthenecessityofkillinganyonewhocursestheProphetorfindsfaultwithhim:ThecurseintheQur’an-textsrelatingtothat-reportsaboutthat-thekillingofKa‘bibnal-Ashraf-thekillingofAbuRafi‘-thekillingofIbnKhatal-otherswhowerekilled-reflectionandconsideration-cursinghimisapostasy-whoevercursestheProphetiskilledbyahaddorfordisbelief.

Section3:ThereasonswhytheProphetpardonedsomeofthosewhoharmedhim:SomeofthosepardonedbytheProphet-theProphetwastryingtobringpeoplenear-hejudgedaccordingtotheoutward-respectingtheProphetispartofrespectforAllah.Section4:ThejudgmentregardingsomeonewhomalignstheProphetwithoutdeliberationorreallybelievingwhathehassaid:

The judgement is execution - a slip of the tongue is no excuse - drunkards are executed for that - a hadd is not averted bydrunkenness.

Section5:Issomeonewhosayssuchthingsanunbelieveroranapostate?Section6:Thejudgementregardingwordsthatcouldbeconstruedtobeacurse:Disagreementonthis-itisonlyvalidtospillaMuslim’sbloodwhenthematterisclear.

Section7:ThejudgementofsomeonewhodescribeshimselfwithoneoftheattributesoftheProphets:Whensomeonedoesthistoelevatehimselforexcusehimself-al-Mutanabbi-al-Ma‘arri-IbnHani’-disciplineandimprisonmentifheisnotexcuted-thescrupulousnessofar-Rashid-‘Umaribn‘Abdu’l-‘Azizandhisscribe,

Section8:Thejudgementregardingsomeonewhoquotessuchwordsfromsomeoneelse:Fourcategories-makingthingsclearandrefutation-IbnHanbal-MalikandtheonewhosaidthattheQur’anwascreatedquotingsatiricalverses.

Section9:ThestatesoftheProphetwhichcanbementionedforthesakeofinstruction:Dislikeofdiscussionofmatterswhichdonotcontainaction-notunderstandingwhatisnotexplicit.

Section10:ThenecessaryadabwhenmentioningreportsabouttheProphet:CHAPTERTWOSection1:ThestatementsandopinionsonthejudgementofsomeonewhocursesordisparagestheProphet:

IfherepentsheiskilledbythehaddnotfordisbeliefaccordingtoMalikandmostscholars-arightwhichisnotremovedbyrepentance-apostasy.Section2:Thejudgementontheapostateifherepents:Theapostateisaskedtorepent-hisrepentancebenefitshimwithAllah-doesnotavertexecutionifhecursedtheProphet.Section3:Thejudgmentontheapostatewhoseapostasyisnotestablished:Section4:ThejudgementregardingtheDhimmiregardingthismatter:Section5:RegardingtheinheritanceofsomeonewhoiskilledforcursingtheProphet,andwhetheronewasheshimandsaysthefuneralprayeroverhim:CHAPTERTHREESection1:ThejudgementonsomeonewhocursesAllahandthejudgementregardingaskinghimtorepent:Section2:ThejudgementaboutascribingtoAllahsomethingthatdoesnotbefitHimthroughijtihadanderror:There isnodisagreement that theyare tobeexecutedif theyformasect- thosewhoaredoubtful- thosewhosaytheQur’aniscreated-theQadiriisnotaskedtorepent.

Section3:Verificationofthestatementaboutconsideringfaultyinter-preterstobeunbelievers:DisbeliefconsistsofbeingignorantoftheexistenceofAllah.

Section4:Clarificationofwhichstatementsamounttodisbelief,whatonehesitatesaboutorisdisputedandwhatdoesnotamounttodisbelief:Theintellecthasnoscopeinit.

Section5:ThejudgementonthedhimmiwhenwhocursesAllah:Section6:ThejudgementonanyonewhoclaimsdivinityoruttersfalsehoodsandlLiesaboutAllah:Drunkennessisnoexcuse.

Section7:ThejudgmentontheonewhounintentionallycounterstheMajestyofhisLordbydisreputablewordsandfoolishexpressions:Section8:ThejudgementontheonewhocursestheProphetsingeneralandtheangels:Section9:JudgementinrelationtotheQur’an:Section10:TheJudgementontheonewhocursesthePeopleoftheHouse,theProphet’swivesandtheCompanions,mayAllahblesshimandthemandgrantthempeace.Amin.

BiographicalNoteontheAuthoroftheShifa’HisfullnamewasAbu’l-Fadl‘IyadibnMusaibn‘Iyadibn‘ImrunibnMusaibnMuhammadibn‘AbdullahibnMusaibn‘Iyadal-Yahsubi,thefamousImam.HewasborninCeutainthemonthofSha‘ban,496AHandlivedtherealthoughhisfamilyoriginatedfromAndalusia.Accordingtohisson,Muhammad,hisancestorsoriginatedinAndalusiaandthenmovedtothecityofFes,stayingintheQarawiyyinatsomepoint.‘ImrunmovedtoCeutaafterhavinglivedinFes.Qadi ‘Iyadwas the Imamof his time inhadith and its sciences.Hewas a scholar of tafsir and itssciences,afaqihinusul,ascholaringrammar,languageandArabicspeech,aswellasinthebattlesand lineages of the Arabs. He had insight into judgements and had the legal competence to writecontracts. He preserved and knew the Maliki madhhab. He was an excellent poet, familiar withliterature and an eloquent orator. He was steadfast, forbearing and a good companion. He wasgenerousandgavealotofsadaqa.Hewasconstantinactionandtenaciousinthetruth.He travelled to Andalusia in 509 in search of knowledge. In Cordoba he studied with Qadi Abu‘AbdullahMuhammadibn‘AliibnHamdinandAbu’l-HusaynibnSiraj,AbuMuhammadibn‘Attabandothers.HereceivedanijazafromAbu‘Alial-Ghassani.Intheeast,hestudiedwithQadiAbu‘AliHusaynibnMuhammadas-Sadafiandothers.Hewasverykeentomeettheshaykhsandlearnfromthem.HewastaughtbyAbu‘Abdullahal-Mazini.Hewrotetohimtoaskforanijaza.AbuBakrat-Tartushigavehimanijaza.OneofhisshaykhswasQadiAbu’l-WalidibnRushd.Theauthorofas-Sila al-Bashkuwaliyya, whomay have had it fromAbu Zayd, said that he had a hundred shaykhs,someofwhomhemerelylistenedtoandsomeofwhomgavehimanijaza.Hisson,Muhammad,mentionedAhmadibnBaqi,AhmadibnMuhammadibnMuhammadibnMakhul,Abu’t-TahirAhmadibnMuhammadas-Salafi,al-HasanibnMuhammadibnBakra,QadiAbuBakribnal-‘Arabi,al-Hasanibn‘AliibnTarif,KhaladibnIbrahimibnan-Nahhas,MuhamamdibnAhmadibnal-Hajjal-Qurtubi,‘AbdullahibnMuhammadal-Khashaniandothers.Itwouldtaketoolongtolistthemall.TheauthortheSilasaidthathecompiledmanyhadithandhadgreatinterestinthescienceofhadithandwasintentongatheringandlearningthem.Hewasoneofthepeopleofproficiencyinknowledgeandunderstanding.WhenhereturnedfromAndalusia,thepeopleofCeutaheldhimingreatesteemforhisdiscoursesontheMudawwanawhenhewasaboutthirtyyearsold.Thenhewasaskedtogivelegaladviceandthenappointedqadi of his city. He remained in this post for a long time and his conduct as qadi wasuniversallypraised.Thenhewas transferred to theqadishipofGranada in531,butdidnot remainthere very long and becameqadi ofCeuta once again.The author of theSila says that hewent toGranadaandthepeopletherelearnedsomeofwhatheknew.When theMuwahhidswere victorious, he travelled to Sila tomeet theirAmir and stayed until theaffairsoftheMuwahhidsbecameunsettledin543.AfterthisQadi‘Iyad’ssituationbecameuntenableandhewenttoliveinMarrakesh,anexilefromhishome,finallydyingandbeingburiedthere.HewrotemanyexcellentbooksincludingKamalal-Mu‘allim,acommentaryontheSahihofMuslim,andtheShifa’,whichisamostextraordinarybook.Noonedisputes thefact that it is totallyuniquenordenieshimthehonourofbeingthefirsttocomposesuchabook.Everyonereliesonitandwritesaboutitusefulnessandencouragesotherstoreadandstudyit.Copiesofithavespreadeastandwest.HealsowrotetheKitabMashariqal-Anwar(TheRisingofLights),ontheexplanationofthegharib

hadith in theMuwatta’,Muslimandal-Bukhari.Hedetermines thepropervowelizationofphrases,elucidatesdoubtfulpassagesandmisspellingsandverifiesthenamesofthetransmitters.Ifthisbookhadbeenwritteningoldorweighedagainstjewels,itwouldnotcoveritsworth.He wrote the Kitab at-Tanbihat al-Mustanbita (Discovered Admonitions) on the Mudawwana inwhich he put all the unusual phrases as they should be properly vowelled and he formulated itsquestions.HewrotetheKitabTartibal-MadaraikwaTaqribal-MasalikonImamMalikibnAnasandthenotablemenoftheMalikimadhhab.HecompiledtheKitabal-I‘lambi-hududqawa‘idal-Islam(SignsonthelimitsoftheRulesofIslam),theKitabal-Ilma‘fidabtar-RiwayawaTaqyidas-Sama‘(Indicationoftheaccuratedeterminationoftheriwayaandtherecordingoforaltradition),theKitabBughyaar-Ra’idlimatadammanahuhadithUmmZar‘(TheBenefitscontainedinthehadithofUmmZar‘),theKitabal-Ghanimaonhisshaykhs,theKitabal-Mu‘jamontheShaykhsofIbnSakra,theKitabNazmal-Burhan‘alahujjajazmal-Adhan(TheOrderoftheProofofthesoundnessofshorteningtheAdhan),andtheKitabMasa’ilaal-Ahlal-Mashrutbaynahumat-Tazawur(BookofQuestions).Someofhisbooksremainedunfinished.Amongthemare:al-Maqasidal-Hisanfimayalzamal-Insan(The Excellent Goals of what a man must do),Kitab al-‘Uyun as-Sitta fi akhbar Sabta (The SixSourcesintheReportsofCeuta),KitabGhaniyaal-Katibwa’l-bughyaat-Talibfias-Sudurat-Tarassul(TheWealthoftheWriterandtheDesireoftheSeeker),Kitabal-Ajwibaal-Muhabbira‘ala’l-as’ilaal-mutakhayyira (Answers to Selected Questions), Kitab Ajwiba al-Qurtubiyyin (Answers to theCordobans),KitabAjwiba‘ammanazalafiayyamquda’ihiminnawazilal-ahkamfisafar,KitabSirras-Sarafiadabal-quda’(Hisanswersonwhatoccurredinthedayshewasqadi),andtheBookofhisspeeches.Heonlydeliveredspeecheswhichhehimselfhadwritten.Healsowrotealotofpoetry.HediedinMarrakeshinthemonthofJumadaal-AkhiraorRamadanin544AH.ItissaidthathewaspoisonedbyaJew.HewasburiedattheGateofIlaninsidethecity.Hissurname,“Yahsubi”,comesfromYahsubibnMalik,thetribeofHimyarinYemen.

TakenfromtheDibajadh-DhahabbyIbnFarhun.

1Muslimandal-Bukhari.

2Ibid.

3Muslim.

4Muslimandal-Bukhari.

5Ibid.