Greatness of The Prophet Muhammad Sallallahu Alaihi Wasallam

Relate to the greatness of the Prophet Muhammad , illuminating the light of faith in
our hearts.
Hadith 71: It is in Sahih al-Bukhari, Abu Hurairah RadiAllaho Anhu narrates that when Ibn
Jameel did not give the full payment of his Zakat the Prophet said:
“What is wrong with Ibn Jameel? Wasn’t he a poor man then Allah and His Prophet made
him rich?”1 Jalla Jalaluhu wa SallAllaho Alaihi Wa Sallam.
Hadith 72: The Prophet has said:

“Allah and his Prophet are the protectors for those who have no protectors.” (Narrated by
Tirmidhi and said it is a Hasan Hadith and by Ibn Maja who narrated from Ameerul
Mu’mineen Umar RadiAllaho Anhu).2
‘Allama Manawi writes in Tayseer under this Hadith; “It means that they are their custodians,
Hafith lahu.”3
Hadith 73: When Sayyiduna Ja’far Tayyar RadiAllaho Anhu was martyred, the Prophet
went to his house. The Prophet asked about his children and so they were brought to
him. Hadrat Abdullah Bin Ja’far Tayyar RadiAllaho Anhuma then narrates:
“Then our mother came and mentioned about their (children’s) orphanage. The Messenger of
Allah said, “Are you worried about their poverty whilst I am their guardian in this world
and the Hereafter?” (Narrated by Ahmad, Tabrani and Ibn ‘Asakir RadiAllaho Anhu).4
Hadith 74: The Prophet of Allah says:

“To love Abu Bakr and Umar (RadiAllaho Anhuma) is part of Iman (Faith) and to have their
hatred is Kufr (infidelity). To love the Ansar is part of Iman and to hate them is Kufr. To love
the Arabs is part of Iman and to hate them is Kufr. Whosoever insults any of my companions
then upon him is the curse of Allah and whosoever takes care of me as regards to my
companions, I will be his protector on the Day of Judgement.” All praise is to Allah.
(Narrated by Ibn ‘Asakir from Jabir RadiAllaho Anhu).5
1
Sahih al-Bukhari, the book on Zakat, the chapter on the verse “Wa Fi al-Riqabi Wa al-Garimina”, (Qadimi
Kutub Khana, Peshawar), vol. 1, p.198.
2
Sunan al-Tirmidhi, the chapter on Ma Ja’a Fi Mirath al-Khaal, Hadith# 2110, (Dar al-Fikr, Beirut),vol. 4, p. 33.
Sunan Ibn Majah, the chapters on Zakat, the chapter on Dhawi al-Arham, (H. M. Sa’eed company, Karachi), P.
201.
3
Al-Tayseer Sharh Al-Jami’ al-Sageer, under the Hadith Allahu Wa Rasooluhu Moula Man La Moula Lahu,
(Maktaba al-Imam al-Shafi’i, Riyadh),vol. 1, p. 206.
4
Musnad Ahmad Bin Hanbal, narrated from Abdullah Bin Ja’far, (Al-Maktab al-Islamiy, Beirut),vol. 1, pp. 204-
205.
Tareekh Dimashq al-Kabeer, biography of Abdullah Bin Ja’far 3303, (Dar Ihya al-Turath al-‘Arabi, Beirut), vol.
29, pp. 173-174.
5
Tareekh Dimashq al-Kabeer, biography Umar bin al-Khattab 5302, (Dar Ihya al-Turath al-‘Arabi, Beirut), vol.
47, p. 181.
Hadith 75 and 76: Mentioning the goodness of earning Halal wealth and spending it on
goodness and mentioning the badness of earning Haram earnings, the Prophet has said:
“…And there are many who fulfil their desires using the wealth of Allah and His Prophet.
They have no share on the Day of Judgement except the Hellfire.” (Narrated by Ahmad and
Tirmidhi and said that this is a Sahih and Hasan Hadith, narrated from Khowla Bint Qais.
Baihaqi has narrated this Hadith in his Shub from Ibn Umar RadiAllaho Anhum).6
Hadith 77: The Messenger of Allah said: “No wealth has benefited me much like the
wealth of Abu Bakr.” Hearing this Sayyiduna Abu Bakr Siddiq RadiAllaho Anhu cried and
said: “No one owns my life or my wealth except you O Messenger of Allah!” (Narrated by
Ahmad in his Musnad, through a Sahih chain, from Abu Hurairah RadiAllaho Anhu).7
Hadith 78: Allah Says: “You say that I don’t ask from any reward from you except the love of
the closed ones” (Al-Shu’ra 42: 23). This Verse was revealed when the Ansar, the
companions who lived in Madina Munawwarah, came to the Prophet in humbleness,
stood on their knees and said “Our wealth and all that which we possess is for Allah and His
Prophet .”(Narrated by the sons of Jarir, Abu Hatim and Mardawiyyah who narrated from
Miqsam, who narrated from Ibn ‘Abbas RadiAllaho Anhuma).8
Hadith 79: is that when the Prophet captured the women and the children of Bani
Hawazin tribe, and distributed wealth slaves to the fighters, the leaders of the tribe came to
the Prophet asking for their families and wealth. Zaheer Bin Sarujashmi RadiAllaho
Anhu asked:
“O Prophet of Allah! Have pity on us through your mercy. You are indeed the embodiment of
all good qualities, benefits and character, giving us hope and shelter.
Have mercy on the tribe upon whom the fate acted as a barrier. The tribe has been ruined
and the situations of the time have changed.
These misfortunes will always mourn and prevail our hearts; full of distress and sorrow.
If the bounties of the Prophet, which are prevalent to the people, did not reach us then we
will find no resort. O the most intelligent one!”
After hearing these couplets, the Prophet said, “Whatever has come into my hands and in
the hands of the children of Abdul Muttalib has been granted to you.” Hearing this, the
Quraish said, “Whatever we posses are for Allah and His Prophet” and then the Ansar said,
“And whatever we have is all for Allah and His Prophet.” (Imam Tabrani narrated in the
6
Musnad Ahmad Bin Hanbal, narrated from Khoula Bint Qais, (Al-Maktab al-Islamiy, Beirut),vol. 6, p. 378.
Sunan al-Tirmidhi, the book on al-Zuhd, the chapter on Ma Ja’a Fi Akhthi al-Maal, Hadith# 2381, (Dar al-Fikr,
Beirut), vol. 4, p.166.
Shuab al-Imaan, Hadith# 5527, (Dar al-Kutub al-’Ilmiyya, Beirut), vol. 5, pp. 396-397.
7
Musnad Ahmad Bin Hanbal, narrated from Abu Hurairah RadiAllaho Anhu, (Al-Maktab al-Islamiy, Beirut),
vol. 2, p. 253.
8
Jami’ al-Bayaan, (Tafseer Tabari), under the verse 42: 23, (Dar Ihya al-Turath al-‘Arabi, Beirut),vol. 25, p. 32.
Tafseer Ibn Abi Hatim, under the verse 42:23, (Maktaba Nazar Mustafa al-Baaz, Makka al-Mukarrama), vol. 10,
p. 3276.
Al-Dur al-Manthur, with reference to Ibn Jareer, Ibn Abi Hatim and Ibn Mardawiyya, under verse 42:23, (Dar
Ihya al-Turath al-‘Arabi, Beirut),vol. 7, p. 299.
Thulathiyyat of his Mu’jam al-Sageer who narrated from Ubaidullah Ibn Ramahas al-Qaisi,
in his visit to Ramla year 274 A.H., who narrated from Abu Umar and Ziyad Bin Tariq, who
was 120 years old at the time, who said that we heard Abu Jarwal Zuhair bin Surdin al-
Jushami say, and then he narrated the Hadith).9
Hadith 80: Aswad Bin Mas’ud Thaqafi RadiAllaho Anhu said to the Prophet :
“You are such a Prophet whose blessing is sought at the time of drought when the rain
doesn’t fall.” (Umar Bin Shaiba narrates through Amir al-Sha’bi. It has been recorded by al-
Hafith in al-Isabah and said that Ibn Fathoon has mentioned this hadith in al-Dhail).10
Hadith 81: A Bedouin came to the Prophet of Allah and said:

“Because of the severity of the drought, we have presented ourselves in such a state like the
young maidens.”
“Who are dearly loved by their parents; they worked so much that they have no strength left
and their chests have become fatigue. Blood is flowing from their chest and the mothers have
forgotten their children”
“If a girl would push a strong young person then due to the weakness he would fall on to the
ground and would not be able to utter any word”
“And who is there for us other than the Prophet, to whom we run for shelter. Indeed the
refuge of the creations of Allah is in the presence of the Prophets.” Peace be upon him.
Hearing this, the Prophet quickly climbed the Mimbar and raised his hands, asking Allah for
rain. No sooner did the hands were lowered, that clouds appeared and showered rain. The
people on the outskirts of the city came and said, “We are drowning.” Therefore, the
Messenger of Allah said, “Hawalaina La ‘Alaina, around us and not on us.” After saying
this, the sky above Madina Munawarrah became clear and it was raining around the blessed
city. Seeing this the Prophet said, “If Abu Talib was to be alive, then seeing this would
have cooled his eyes. Who is there who will recite to me his poem?”
Sayyiduna Ali RadiAllaho Anhu said, “Probably you want to hear those verses of Abu Talib
which were written in the Prophet’s praise: “The radiant face by which rain can be sought, the
protector of orphans and the guardian of widows. The Banu Hashim asks his help at the time
of destruction. And by him do they find bounties and mercies.”
The Prophet said, “Yes indeed this is what I wanted to hear.”
May Allah shower blessings upon him and grant us the showers of mercies through the
blessing of the Prophet . (Narrated bu Baihaqi in Dala’il, through an authentic chain, like
Imam ‘Asqalani and Dailami in Musnad al-Firdous have mentioned. Both have narrated
from Anas RadiAllaho Anhu)11
9
Al-Mu’jam al-Kabeer, narrated from Zuhair Bin Surd al-Jushami, Hadith # 5303, (Al-Maktaba al-Faisaliyya,
Beirut), vol. 5, pp. 269-270.
Al-Mu’jam al-Sageer, from Asma Bint Ubaidullah, (Dar al-Kutub al-Ilmiyya, Beirut),vol. 1, pp. 236-237
Al-Mu’jam al-Awsat, Hadith# 4667, (Maktaba al-Ma’arif, Riyadh), vol. 5, pp. 318-319.
10
Al-Isaba Fi Tameez al-Sahaba, biography of Aswad Bin Mas’ud al-Thaqafi 168, (Dar al-Fikr, Beirut),vol. 1, p.
75.
11
Dala’il al-Nubuwwah li al-Baihqai, the chapter of Istisqah al-Nabiyyi , (Dar al-Kutub al-‘ilmiyyah,
Beirut),vol. 6, p. 141.
Fath al-Bari Sharh Sahih al-Bukhari, the chapter on Suwal al-Naas al-Imama al-Istisqa’a, (Dar al-Kutub
al-‘Ilmiyya, Beirut),vol. 3, p. 429.
This beautiful Hadith is indeed cure for the believers and exacerbation for the hypocrites.
The most beneficial verse for our book is that the there is no one except the Prophet to whom
we go to at the time of calamities. There is no resort for the creation of Allah except he who
has a brilliant white coloured face by which water and rain is sought. He is the protector of
the orphans and the guardian of the widows. He is such that the greatest of the greatest seek
his protection, bounties and blessings. SallAllaho Alaihi Wa ‘ala Aalihi wa Sahbihi Wa Barik
wa Sallim
Hadith 82: when the Prophet began to distribute the booty of Ji’irrana to all the Arab
tribes, including the Quraish except the Ansar. (They thought that the Prophet will not
pay attention to them anymore and will turn his attention towards his own tribe, the Quraysh.
Thus, as devotees feel upset to see their beloved turn his attention towards others) they felt
emotional and miserable. Up the extent, that some even complained about this. The Beloved
Messenger of Allah heard this, was saddened. He thus gathered the Ansar and said: “Didn’t I
find you misguided and thus Allah Almighty gave you guidance? Didn’t I find you in need
and Allah made you rich?”12
In the narration of Bukhari, Muslim and Musnad Imam Ahmad: “O the group of Ansar!
Didn’t I find you in misguidance then Allah gave you guidance through me? And that you
had hatred for each other and Allah united your hearts because of me? And that you were in
need and Allah made you rich due to me?” (Narrated from Abdullah bin Zaid Bin ‘Asim. 13
Imam Ahmad narrated from Anas,14 Imam Ahmad, ‘Abd Bin Humair and Di’aa from Sa’eed
RadiAllaho Anhum15)
At every question the Ansar would reply, “We ask refuge in Allah from the anger of Allah and
His Prophet.” The Prophet then said, “Will you not answer me?.” They all replied, “The
favour and the bounty of Allah and His Messenger is great.” The Prophet asked, “If you
wanted you could have answered.” They all cried out saying, “The favour and the bounty of
Allah and his Prophet are great.” (Abu Bakr Bin Abi Shaiba narrated in his Musannaf from
Abu Sa’eed al-Khudri RadiAllaho Anhu)16
12
Al-Musannaf Li Ibn Abi Shaiba, the book on al-Magazi, the battle of Hunain, Hadith# 36986, (Dar al-Kutub
13
Sahih al-Bukhari, the book on al-Magazi, the chapter on Gazwa al-Ta’if, (Qadimi Kutub Khana, Karachi),vol.
2, p.260.
Sahih Muslim, the book on Zakat, the chapter on I’taa al-Mu’tafiqa, (Qadimi Kutub Khana, Karachi),vol. 2, p.
260.
Musnad Ahmad Bin Hanbal, narrated from Abdullah bin Zaid RadiAllaho Anhu, (Al-Maktab al-Islami, Beirut),
vol. 4, p. 42.
14
Ibid.vol. 3, p. 104 and 253.
15
Kanz al-‘Ammal, with reference to Imam Ahmad, ‘Abd Bin Humaid narrating from Abu Sa’eed al-Khudri,
Hadith# 33764, (Muassas al-Risala, Beirut), vol. 12, p. 17.
16
Al-Musannaf Li Ibn Abi Shaiba, the book on al-Magazi, the battle of Hunain, Hadith# 36986, (Dar al-Kutub
Hadith 83: The Messenger of Allah has said: “The land which is not owned by anyone is
owned by Allah and His Prophet.” (Baihaqi narrated in his Shu’b from Ibn Abbas RadiAllaho
Anhuma)17
Hadith 84: The Beloved Messenger of Allah has said: “The old lands are owned by Allah
and His Prophet.” (Baihaqi narrated in his Shub from Ta’us RadiAllaho Anhu)18
I say: the reason the hadith has specified barren lands, mountains and other old lands is
because no one actually owned these. All these are purely owned by Allah and His
Messenger . Otherwise, the houses, dwellings, other buildings, and their lands are the
property of Allah and His Prophet too, even though the names of their owners are known.
You have already read what Allah said in Zaboor Sharif as regards to the Prophet “The
earth has been filled by the praises of Ahmad and his glorifications. Ahmad will be the owner
of the earth and the people”19. This specification is like that which is in the Verse “The Day
when the command will be of Allah” (82:19), that yes that whole time the command is of
Allah but that day will be to separate those who claimed to have command on this earth.
Indeed the narration of Imam Bukhari has told us that the whole earth, the lands, are the
property of Allah and His Prophet.
Hadith 85: The Prophet says: “Know! Verily the earth is owned by Allah and His
Prophet” . (Imam Bukhari mentioned the Hadith in the chapter of Jihad in his Sahih al-
Bukhari from Abu Hurairah RadiAllaho Anhu)20
Hadith 86: A’sha Mazini RadiAllaho Anhu came to the Prophet with the need of his
family and recited an ode to the Prophet. The first verse starts with the line, “O the owner of
all the people and the one who gives reward and punishment to the Arabs...” The Prophet
heard this and fulfilled their needs. (Imam Ahmad reported from Muhammad Bin Abu Bakr
al-Muqaddami, who reported from Abu Ma’shar al-Barra, who reported from Sadaqah Bin
Taisala, who reported from Ma’an Bin Tha’laba al-Mazini and al-Hay, who reported from al-
A’mash al-Mazini RadiAllaho Ahnu. He narrates that I came to the Prophet and said,
“O the owner of all the people and the one who gives reward and punishment to the
Arabs…” till end of the hadith.21Imam Abu Ja’far al-Tahawi has also narrated in Ma’ani al-
Athar, who reported from Abn Abi Da’ud who narrated from al-Muqaddami, who reported
17
Al-Sunan al-Kubra li al-Baihaqi, the book on Ihya al-Amwaat, the chapter on La Yutrak Dhimmi, (Dar Saadir,
18
Ibid.vol. 6, p. 143.
19
Tohfa-e-Ithna Ashariyya, Chapter six in the description of the faith and Prophethood of the Prophets ‘Alaihim
al-Salaato wa al-Salaam, (Suhail Academy, Lahore), p.169.
20
Sahih al-Bukhari, the book on Jihad, the chapter on Ikhraj al-Yahud Min Jazirat al-‘Arab, (Qadimi Kutub
Khana, Peshawar), vol. 1, p.449.
Sahih Muslim, the book on Jihad, the chapter on Ijla’ al-Yahud Min al-Hijaz, (Qadimi Kutub Khana,
Karachi),vol. 2, p. 94.
21
Musnad Ahmad Bin Hanbal, (Al-Maktab al-Islami, Beirut),vol. 2, p. 201.
Majma’ al-Zawa’id, the book on al-Nikah, the chapter on al-Nushuz, (Dar al-Kutub, Beirut), vol. 4, p. 231.
from Abu Ma’shar…till the end.22Ibn Abdillah Ibn al-Imam has also narrted it in the Zawa’id
of his musnad through ‘Auf Bin Kahmas bin al-Hasan, who narrated from Sadaqah bin
Tailasa.23I say that Hafidh has declared him respected in al-Isaba24, he has narrated it in al-
Zawaid, and this servant of Allah has also narrated in the same al-Musnad, as you have
heard. It has also been narrated by Imam al-Baghawi, Ibn al-Sukn and Ibn Abi ‘Asim, all
who have reported from the chain of al-Junaid Bin Ameen Bin ‘Urwah Bin Nadla Bin Tareeq
Bin Buhsal al-Hirmazi, who narrated from his father, who narrated from his grandfather,
Nadla. The words of al-Baghawi from him are, Abu Ameen has reported from Abu Dharwa
who has narrated from Abu Nadla from a man amongst them, who was called al-A’sha, and
his name was Abdullah Bin al-A’war RadiAllaho Anhu…and mentioned the incident… “He
left till he came to the Prophet and said. ‘O the owner of all the people and the one who
gives reward and punishment to the Arabs…’”, till the end of hadith. 25)
This Hadith has been reported through many great A’imma through many different chains.
The last chain mentioned that Hadrat A’sha RadiAllaho Anhu sought refuge of the Prophet
and said, “O the owner of the people! O the one who has the authority of rewarding and
punishing the Arabs!.” SallAllaho Alaika wa Baraka wa Sallam.
Hadith 87: Hadrat Harith bin ‘Auf Farni RadiAllaho Anhu came to the presence of the
Prophet and asked “O Prophet! Send with me such a person who will invite my people
towards your religion. That person will be under my protection.” The Prophet sent an
Ansari with him. The tribe of Harith RadiAllaho Anhu were faithless to his promise and they
martyred the Ansari. As regards to this incident, Hasan Bin Thabit RadiAllaho Anhu recited
few couplets: “O Harith! Whoever breaks the promise of that person who is under your
protection...Then to whom Prophet gives his protection is the most faithful promise”
Harith RadiAllaho Anhu came to the Prophet and sought forgiveness, gave blood money
of that martyred companion and said “O Prophet of Allah! I seek the Prophet’s protection by
the tongue of Hasan.” (Zubair Bin Bakkar says that my uncle, Mus’ab narrated to me that
Harith Bin ‘auf came to the Prophet and narrated the whole Hadith)26
Hadith 88: On the authority of Imam Muslim, Abu Mas’ud Badri RadiAllaho Anhu narrates
that he was beating his slave. The slave began crying out “I seek the protection of Allah; I
seek the protection of Allah.” However, he did not stop harming him. Then the slave said “I
seek the protection of the Prophet, I seek the protection of the Prophet” and he stopped
22
Sharh Ma’ani al-Aathaar, the book on al-Karahiyya, the chapter on Riwatay al-Sha’ir, (H. M. Sa’eed comp.,
Karachi), vol. 2, p. 410.
23
Zawa’id Abdillah Bin Ahmad, the book on al-Adab, the chapter on Ma Ja’a Fi al-Sha’ir, Hadith# 128, (Dar al-
Basha’ir al-Islamiyya, Beirut), p. 323.
24
Al-Isaba fi Tameez al-sahaba, biography of Abdullah Bin al-A’war 4533, (Dar al-Fikr, Beirut), vol. 3, p. 152.
25
Al-Isaba fi Tameez al-sahaba, biography of Nadla Bin Tareef 8714, with reference to al-Baghawi, (Dar al-
Fikr, Beirut), vol. 5, p. 337.
26
Ibid., the biography of al-Harith Bin ‘auf 1457, vol. 1, p. 430.
immediately. The Prophet then said “I swear by Allah! Indeed Allah is more powerful
over you than you are on that slave.” Hearing this he freed the slave. 27
Look at this Hadith! Even if the Wahhabis have shame, they will not know where to run. We
don’t know how much effect this Hadith has on the ill-hearted. The Ulema have stated that
when the companion heard the name of the Prophet immediately he felt the trepidation
and awe of the Prophet and he stopped.
I say: the first phrase did not have that effect, as it was a very common phrase. It is in the
nature of a man that if an idiom is less used the more effect it has. Otherwise, the protection
of the Prophet is the protection of Allah Almighty and the greatness and awe of the Prophet
is because of the greatness of Allah Almighty.
Hadith 89: Abdur Razzaq in his Musannaf has mentioned the similar incident that Imam
Hasan Basari RadiAllaho Anhu narrates, “That a man was beating his slave. The slave cried
out “I seek the protection of Allah.” Immediately the slave saw the Prophet coming so he
said, “I seek the protection of the Prophet.” The Man beating the slave stopped and threw the
whip away. The Prophet said, “I swear by Allah! Indeed Allah Almighty is more worthy
than me that whosoever seeks his protection should be given protection.” The man said, “O
Prophet of Allah1 I have freed him for the sake of Allah.” 28
Alhamdulillah this Hadith is more explicit in explaining that the Prophet heard both
phrases of the slave and did not stop him. He also saw how the man did not stop at the first
instance but then immediately stopped at the second after hearing the second phrase. But
Alas! The Prophet did not call that slave a Mushrik (polytheist) despite seeking the
protection of someone other than Allah Almighty, and that was after asking the protection of
Allah. Nor did the Prophet say to the man that how he committed a major Shirk by his
neglecting the protection of Allah and paying attention to the protection of the Prophet, and
that was by not accepting the plea of the slave who asked for the protection of Allah. But
Alas! Let alone calling both the slave and his master Mushrik (polytheists), look how
pleasing advice the Prophet gave: “Indeed Allah Almighty is more worthy than me”, by
permitting his own protection only that he informed that it was much worthier to accept the
protection of Allah.
Alhamdulillah this Hadith of the Prophet abolishes the religion of Wahhabis and their
false Quran, Taqwiyatul Iman, in which their Imam wrote, “Firstly we need to know about
Shirk and Islamic monotheism (tawhid). Many call upon their Spiritual Masters and Prophets
to obviate distress, or name their child as ‘Abd al-Nabi- The servant of the Prophet- or ‘Ali
Bakhsh or Muhyuddeen, or call others at the time of distress. In other words, these so-called
Muslims call upon the Awliya and the Prophets like Hindus do to their idols, and yet claim to
27
Sahih Muslim, the book on al-Imaan, the chapter on Sihhat al-Mamaleek, (Qadimi Kutub Khana,
Karachi),vol. 2, p. 52.
28
Al-Dur al-Manthur, with reference to ‘Abdur Razzaq who reported from al-Hasan, under verse 4:36, (Dar
Ihya al-Turath al-‘Arabi, Beirut),vol. 2, p. 502.
Kanz al-‘Ammal, with reference to ‘Abdur Razzq who reported from al-Hasan, Hadith# 25673, (Muassas al-
Risala, Beirut),vol. 9, p. 203.
be Muslims. Allah has said the truth, ‘Many are not Muslims except that they are Mushrik,
polytheists’.”29
Ask those who reject that the Prophet is the obviator of distress (Dafi’ al-Bala) as whether or
not coming under someone’s protection is obviating distress?
Hadith 90: On the authority of Ibn Majah that Hadrat Tamim Dari RadiAllaho Anhu has
reported: We were with the Prophet when a camel came running and stood beside the
Prophet . The Messenger of Allah said to the camel, “O Camel! Be steady if you are
truthful then the fruits of your truthfulness are for you and if you a liar then the badness of
your lies is on you. In addition, Allah Almighty protects indeed whosoever comes under our
protection. Whosoever comes to us with a request, need, and then he will not leave in
despair.” We ask, “O Prophet of Allah! What is this camel asking?” He replied, “Their
owners tried to eat its meat. It has escaped and has brought its complaint to your Prophet.”
Thereafter the owner or the owners of the camel came running. When the camel saw
them, it drew closer to the Prophet , seeking his protection. The owners said, “O Prophet
of Allah! This is our camel. It has run away from us for the last three days.” The Prophet
replied, “Do you know it has just complained very badly?” They said, “O Prophet! What is it
saying?.” He replied, “It is saying that when it was young it would carry your load and you
would take it towards greenery and in winter you would take it to a warmer place. When it
grew, you made it a stallion and Allah blessed you with many camels through this one. Now
you intend to sacrifice it and eat its meat.” They all replied, “Indeed this is what had
happened.” The Prophet then said, “The reward of a good labour is not this.” The said,
“Thus we will not sell it nor will we sacrifice it.” The Prophet said, “This is wrong. It
sought your protection and you did not uphold this. Moreover, I am more merciful to he who
comes with a need. Allah Almighty has removed mercy from the hearts of the hypocrites and
placed in into the hearts of the believers.”
Thus, the Prophet bought that camel from the owners for hundred Dirhams and
said to the camel, “Go you are free for the sake of Allah.” Hearing this, the camel said
something to the Prophet and the Prophet said Ameen. The camel said another thing and
the Prophet said Ameen. Again, the camel said something and the Prophet said Ameen. At
the fourth time when the camel said something, the Prophet cried. The companions asked,
“What is the camel saying?” The Messenger of Allah replied, “It said ‘O Prophet! May
Allah Almighty bless you and reward on behalf of the holy Qur’an and Islam’. I said Ameen.
The second time it said ‘May Allah remove anxiety from the hearts of your believers on the
Day of Judgement the way you removed anxiety from my heart’. I said Ameen. The third
time it said ‘May Allah Almighty protect the lives of your believers (from being completely
wiped out) from the hands of the non-believers the way you protect my life’. I again said
Ameen. Then it said, ‘May Allah remove the severity among the believers’ (meaning may
they be protected from killing each other). I then cried as I had already asked my Lord about
all these and all were accepted except this last one. Jibra’il Alaihis Salaam told me that Allah
has said that the destruction of my Ummah will be by the sword. The pen has written and
that will happen what was to happen.” This has been mentioned by Imam Hafidh
29
Taqwiyat al-Iman, the first chapter on Tawhid and Shirk., (Matba’ ‘alimi, Andrun Lohari Darwaza, Lahore), p.
4.
Dhakiyuddeen ‘Abd al-‘Adheem Mundhiri Rehmatullahi ‘Alaihi in Al-Targeeb wa al-
Tarheeb.30
In this book, usually I have written only the conclusion of many Ahadith or just wrote that
which was needed. However because this Hadith is one of the great signs of his Prophethood
and his great miracles, thus I felt obliged to write the whole Hadith. The lines, which are
concerned to us here, are ones where the Prophet said, “Whosoever comes under our
protection is under the protection of Allah Almighty, and whosoever comes to us with a need
then he will not leave in despair.” Alhamdulillahi Rabbil ‘Alameen
Hadith 91: Abdullah Bin Salama Bin ‘Umair Aslami, a companion, son of a companion,
RadiAllaho Anhuma reports:
“I married the daughter of Suraqah Bin Nawfal, the martyr of Badr RadiAllaho Anhu. I
found nothing of this world better than marrying her. I fixed 200 Dirham as her Mehr,
Dowry. However, I did not have anything with me and so I said, “I lie my trust in Allah and
His Prophet.” Thus, I went to the Prophet and told him about the situation. The Prophet
sent him to a battle and said, “I have hope that Allah will give you the spoils of war by which
you will pay your dowry”, and it did so. (Narrated by Imam Muhammad Bin Umar bin
Waqid31 from Ibn Abi Hadrad, and he is known as Ibn Salama, mentioned above, RadiAllaho
Anhuma, from his chain. Imam Muhaqqiq in his al-Fath has declared him trustworthy. We
have mentioned it in our book Munner al-‘Ain)
Hadith 92-93: On the way to khaibar, ‘Amir bin Akwa RadiAllaho Anhu read few verses of
his poetry:
“Without you we would not have been guided on the right path neither would we have given
charity, nor would we have prayed.
“So please forgive us, what we have committed all of us be sacrificed for your cause and
send Sakina (i.e. calmness) upon us. Make our feet firm when we meet our enemy and we are
in need of your mercy.”
This Hadith has been mentioned in Sahih Bukhari, Sahih Muslim, Sunan Abi Da’ud, Sunan
Nisa’i, Masnad Imam Ahmad and others through many narrations from Salma Bin Akwa’.
The last couplet is in Sahih Bukhari and Musnad Imam Ahmad.32
We will narrate one Hadith from Sahih Bukhari with the commentary of Imam Ahmad
Qastalani, Irshad al-Sari:
(Narrated by Yazid bin Abi ‘Ubaid from Salma bin Al-Akwa’ RadiAllaho Anhu who said
that)We went out to Khaibar in the company of the Prophet. While we were proceeding at
30
Al-Targeeb wa al-Tarheeb, al-Targeeb Fi al-Shafaqa ‘Ala Khalqillahi Ta’ala, (Mustafa al-Babi, Egypt), vol. 3,
pp. 207-208.
31
Kitab al-Magazi, the battle of Khadra, whose leader was Abu Qatada, (Mu’assas al-A’lami li al-Matbu’aat,
Beirut), vol. 2, pp. 777-778.
32
Sahih al-Bukhari, the book on al-Magazi, the chapter on the battle of Khaibar, (Qadimi Kutub Khana,
Peshawar), vol. 2, p.603.
Sahih Muslim, the book on Jihad, the chapter on Khaibar, (Qadimi Kutub Khana, Karachi),vol. 2, p. 94
Musnad Ahmad Bin Hanbal, narrating from Salma Bin al-Akwa’ , (Al-Maktab al-Islami, Beirut),vol. 2, p. 201.
Sunan al-Nisa’i, the chapter on Man Qaatala Fi Sabeelillah, (Nur Muhammad Karkhana Tijarat Kutub, Karachi),
vol. 2, p. 60.
night, a man from the group (He was Usayd Bin Hudair) said to 'Amir, "O 'Amir! Won't you
let us hear your poetry?" (In another narration of Ibn Ishaq narrated by Nasr Bin Dahr Al-
Aslami RadiAllaho Anhu that he heard the Prophet SallAllaho Alaihi WaSallam say to Amir
Bin Al-Akwa’, on the way to khaibar, “Get down and let us hear your poetry.” From this
Hadith we get to know that the Prophet himself ordered him to recite some verses). 'Amir
was a poet, so he got down and started reciting for the people poetry that kept pace with the
camels' footsteps, saying: "O Allah!...Without you we would not have been guided on the
right path neither would we have given in charity, nor would we have prayed. So please
forgive us, what we have committed (i.e. our defects); let all of us be sacrificed for your
cause. [The second person in these verses is the Prophet . This is because it is not
possible to use “sacrifice” (Fida), to Allah. This is because scholars have said “sacrifice”
is used in situations when one takes the place of another who is in difficulty, to remove the
harm another and take it upon oneself. This of course cannot apply to Allah. In other
words, it means, “O Prophet! If we neglected in fulfilling your rights and helping then
forgive us.” The words “O Allah!” are not for Du’a but an introductory word.] And send
Sakina (meaning O Prophet! Ask your Lord to send Sakina, calmness) upon us (and that He)
make our feet firm When we meet our enemy”
The Prophet asked, "Who is that (camel) driver (reciting poetry)?" The people said, “He is
Amir bin Al-Akwa'.” Then the Prophet said, “May Allah bestow His Mercy on him.” (In
another narration stipulated by Imam Ahmad, narrating from Iyas bin Salma that the
Prophet said to him, “May Allah forgive you.” The Prophet would not ask Allah for
someone’s forgiveness except that he is blessed with martyrdom.33 A man from the people
said, and he was Umar bin Khattab RadiAllaho Anhu (as mentioned by Imam Muslim) said:
“O Prophet of Allah! The martyrdom of ‘Amir has become compulsory after you prayed for
him. If only the Prophet would let us take benefit from him, meaning if the Prophet would
have kept him alive we would have benefited from him.”
These last words are worth remembering, “If the Prophet would have kept him alive”, .
(Ibn Ishaq has narrated this Hadith through this chain: “I heard Muhammad bin Ibraheem
Bin Harith say, who heard from Abu al-Hatim Bin Nasr Dahr al-Aslami that his father
heard the Prophet say when he was going towards Khaibar…till end of Hadith.)34
It is in this narration that Sayyiduna Umar Bin Khattab RadiAllaho Anhu said, “By Allah! O
Prophet of Allah if you would have left us benefiting from him”…thus he was martyred on
the day of the battle of Khaibar. 35
In addition, Imam Ahmad in his Musnad narrated this Hadith through Ibn Ishaq in this
manner:36
[We heard Ya’qub, who heard from his father, who heard from Ibn Ishaq who heard
Muhammad bin Ibraheem Bin Harith al-Taimi…Hadith through same chain and words
33
Irshad al-Saari Sharh Sahih al-Bukhari, the book on al-Magazi, Hadith# 4196, (Dar al-Kutub al-‘Ilmiyya,
Beirut), vol. 9, pp. 214-216
34
Al-Seerat al-Nabawiyya Li Ibn Hisham, Dhikr al-Maseer ila Khaibara, (Dar Ibn Katheer, Beirut), vols. 3 and
4, p. 328 and 329.
35
Ibid. p. 329.
36
Musnad Ahmad Bin Hanbal, narrating from Nasr Bin Dahr Radiallaho Anhu, (Al-Maktab al-Islami,
(Matan) only that he concluded the verses and did not mention the Du’a of the Prophet
nor the saying of Umar RadiAllaho Anhu. In the second narration it is written “Fahdu Lana”
(Narrated to us) rather than “Khuth Lana” (give to us), and perhaps this is more
appropriate. Allah knows the best.]
Hadith 94: It is in both Sahih Bukhari and Sahih Muslim that mother of the faithful believers,
Aisha RadiAllaho Anha says, “I bought a cushion with pictures on it. When Allah's Apostle
saw it, he kept standing at the door and did not enter the house. I noticed the sign of disgust
on his face, so I said, ‘O Allah's Prophet! I repent to Allah and His Messenger’.”37
Hadith 95: There were forty companions of the Prophet who were discussing about Qadr,
Destiny or Fate, amongst them were Sayyiduna Abu Bakr Siddiq and Umar RadiAllaho
Anhuma. Jibra’eel Alaihis Salaam came to the Prophet and said, ‘O Prophet of Allah! Go
to your followers as they have taken a new path’. The Prophet came out at such a time
which was not his usual time. The companions understood that the Prophet has to say
something very important...
Now read the words that follow of this Hadith.
…The Prophet came out to them in such a manner that his blessed face showed his
annoyance. Both of his blessed cheeks were red as if pomegranate burst opened. Seeing this
the companions stood up, trembling and said, “We repent to Allah and His Messenger” .
(Imam Tabrani narrated this Hadith in His al-Kabeer from Thu’ban RadiAllaho Anhu, the
servant of the Prophet .)38
We get to perceive from this Hadith that forty-one companions, including Sayyiduna Abu
Bakr Siddiq and Sayyiduna Umar RadiAllaho Anhuma repented uttering the name of Allah,
The Most Forgiving. Then mentioned the name of His greatest vicegerent, the beloved
Messenger of Allah , and he accepted this repentance despite the fact that the
accepting repentance is the fundamental right of Allah. It is for this reason in a Hadith that a
captive captured was brought to the presence of the Messenger . He said, “Allahuma Inni
Atubu Ilaika wa La Atubu Ila Muhammadin”, that ‘O Allah I repent to You and Not to
Muhammad’ . The Prophet then said, “Truth has recognized the Truthful” (Narrated
by Imam Ahmad, Hakim and has declared it Sahih and narrated it from Al-Aswad Bin Saree’
RadiAllaho Anhu)39
37
Sahih al-Bukhari, the book on al-Libaas, the chapter on Man Kariha al-Qu’ud ‘ala al-Suwar, (Qadimi Kutub
Khana, Peshawar), vol. 2, p. 881.
Sahih Muslim, the book on al-Libaaz wa al-Zinat, the chapter on Tahreem Tasweer Surati al-Haiwaan , (Qadimi
Kutub Khana, Karachi),vol. 2, p. 201.
Musnad Ahmad Bin Hanbal, narrating from ‘Aisha Siddiqah RadiAllaho Anha, (Al-Maktab al-Islami,
Musannaf ‘Abd al-Razzaq, the chapter on al-Tamatheel wa Ma Ja’a Fihi, Hadith# 19484, (al-Majlis al-‘Ilmi,
Beirut), vol. 10, p. 398.
38
Al-Mu’jam al-Kabeer, narrating from Thu’ban RadiAllaho Anhu, (All-Maktaba al-Faisaliyya, Beirut), vol. 2,
pp. 95-96.
39
Musnad Ahmad Bin Hanbal, narrating from Aswad Bin Saree’ RadiAllaho Anhu, (Al-Maktab al-Islami,
Kanz al-‘Ammal, Hadith# 8725, (Muassas al-Risala, Beirut), vol. 3, p.776.
Ibid. vol. 4, p. 546.
Kashf al-Khafa, Hadith# 1725, (Dar al-Kutub al’Ilmiyyah, Beirut), vol. 2, p. 55.
Hadith 96: It is Sahih Bukhari and Sahih Muslim that when Ka’ab Bin Malik’s repentance
was accepted, he said to the Prophet , “‘O Allah's Apostle! Because of the acceptance of
my repentance I will give all my wealth as alms for the Sake of Allah and His Prophet.”40
It is in the book, Irshad al-Sari Sharh Sahih al-Bukhari41, the meaning of Sadqah on behalf of
Allah and His Prophet is to give Sadaqah for Allah and His Prophet. Thus the hadith means
that my Sadaqah is only for Allah and His Prophet .
Hadith 97: A woman, from Yemen, came to the Messenger of Allah and she was
accompanied by her daughter wearing two heavy gold bangles on her hands. He said to her,
“Do you pay Zakat on them?” She said, “No.” He then said, “Are you pleased that Allah may
put two bangles of fire on your hands?” Thereupon she took them off and placed them before
the Prophet (peace be upon him) saying: “They are for Allah and His Messenger.” (Narrated
by Imam Ahmad, Abu Da’ud and Nisa’i from Abdullah Bin Amr RadiAllaho Anhuma through
a chain which is unquestionable.)42
Hadith 98: when the repentance of Sayyiduna Abu Lababa was accepted, he came to the
Prophet and said, “O Allah’s Messenger! I leave the place of my tribe in which I
committed the error. I also forfeit from my wealth as Sadaqah for Allah and His Messenger
. The Prophet said, “O Abu Lababa! Third is enough.” So he gave third of his wealth as
Sadaqah. (Narrated by Tabrani in his al-Kabeer and by Abu Nu’aim from Ibn Shihab al-
Zuhri, who narrated from Al-Husain bin Al-Sai’b Bin Abi Lababa, who narrated from his
father, Abu Lababa, RadiAllaho Anhu…Hadith.)43
40
Sahih al-Bukhari, the book on al-Zakaat, vol. 1, p. 192, the book on al-Wasaya, vol. 1, p. 386 and the book of
al-Magazi, vol. 2, p.636, (Qadimi Kutub Khana, Peshawar)
Sahih Muslim, the book on al-Touba, the chapter on Touba, (Qadimi Kutub Khana, Karachi),vol. 2, p. 360.
Suna Abi Da’ud, the book on al-Imaan wa al-Nadhr, the chapter of Man Nadhara An Yatasaddaqa Bi Malihi,
(Aftab ‘alam Press, Lahore), vol. 2, p. 114.
Sunan al-Nisa’i, the book on al-Imaan, the chapter on Idh Ahda Malahu ‘ala Wahji al-Nadhr, (Nur Muhammad
Kar Khana, Karachi), vol. 2, p. 147.
Al-Sunan al-Kubra li al-Baihaqi, the book on al-Zakaat, vol. 4, p. 181, the book on al-Siyar, vol. 9, p. 35, the
book of al-Imaan, vol. 10, p. 68, (Dar Saadir, Beirut).
Musnad Imam Ahmad, the Hadith of Ka’ab Bin Malik RadiAllaho Anhu, (Al-Makataba al-Islami, Beirut), vol.
3, p. 454, 456 and 459.
Al-Musannaf li Ibn Abi Shaiba, the book on al-Magazi, Hadith# 36996, (Dar al-Kutub al-Ilmiyya, Beirut), vol.
7, p. 425.
41
Irshad al-Saari Sharh Sahih al-Bukhari, the book on al-Magazi, , (Dar al-Kutub al-‘Ilmiyya, Beirut), vol. 9, p.
392.
42
Suna Abi Da’ud, the book on al-Zakat, the chapter ofal-Kanz Ma Huwa, (Aftab ‘Alam Press, Lahore), vol. 1,
p. 218.
Sunan al-Nisa’i, the book on al-Zakat, the chapter on Zakat al-Hali, (Nur Muhammad Kar Khana, Karachi), vol.
2, p. 147.
Musnad Imam Ahmad, narrating from ‘Abdullah Bin Amar RadiAllaho Anhu, (Al-Makataba al-Islami, Beirut),
vol. 2, p. 178, 204 and 208.
Ibid., narrating from Asma Bint Yazeed, vol. 6, p. 461.
43
Al-Mu’jam al-Kabeer, narrated from Abu Labaaba, Hadith # 4509, (Al-Maktaba al-Faisaliyya, Beirut) vol. 5,
p. 33.
These Ahadith are indeed a burden upon the Wahhabis. We find the name of the Prophet
with the blessed name of Allah Almighty at the time of almsgiving and the Prophet of Allah
accepted it.
Moulana ‘Arif Billah Roomi writes in his Mathnavi Sharif44 that when Sayyiduna Abu Bakr
Siddiq RadiAllaho Anhu freed Sayyiduna Bilal RadiAllaho Anhu, he came to the Prophet
and said, “We are the servants of your streets...and we have freed him (Hadrat Bilal) for your
sake.”
Look as to what Siddiq Akbar had to say at the first stanza to the Prophet . Indeed this has
inflamed them. Yes indeed and see what they will do after we will recite to you the Hadith as
regards Umar Farooq RadiAllaho mentioned by Shah Waliullah Rahmatullahi Alaihi…
Hadith 99: Hadrat Shah Sahib writes in his book, Izalat al-Khafa with reference to the
narration of Abu Huzaifa Ishaq bin Basheer and the book, “Al-Riyad an-Nadirah Fi Manaqib
al-Asharah, that once Ameer al-Mumineen Umar Farooq RadiAllaho stood on the Mimbar
and said…
“I used to be in the presence of the Prophet and I was his ‘Abd and his servant.” 45
I say: this Hadith of Abu Huzaifa has been narrated in Futuh al-Sham, Hasan Bin Bishran has
written it in his Fawa’id narrating from Ibn Shihad Zahri and other great Tabi’een. In
addition, Ibn Bishran has narrated this Hadith in Imali, Abu Ahmad Dahqan in his Hirz
Hadithi, Ibn ‘Asakir in his Tareekh, Lalka’i in Kitab al-Sunnah, narrating from the best of
Tabi’een, Sayyiduna Sa’eed Bin al-Musayyib Bin Huzn RadiAllaho Anhum. When Ameerul
Mumineen Umar RadiAllaho Anhu became the caliph of the Muslims, the people became
fearful because of his harshness. To the extent that the people stopped sitting outside their
houses and said that until we do not get to know his conduct and behaviour we will remain
separate. They said that the softness of Abu Bakr Siddiq was such that the children would run
up to him saying ‘Father! Father!’ and he would then rub his hands over their heads in
affection. However, the harshness of Umar RadiAllaho Anhu is such that men have left his
gatherings. When Ameer al-Mumineen Umar heard this, he ordered that people should
gather for Salaah. The people gathered and then he sat on the Mimbar, on the place where
Abu Bakr Siddiq used to place his feet. He then said, “It is enough for me to sit on the place
where Abu Bakr Siddiq used to place his feet.” When all the people were present, he stood
up on the Mimbar and gave a sermon. After praising Allah and sending salutation to the
Prophet he said, “O people! I know very well that you find in me such harshness and
severity. The reason for this is that I used to be in the presence of the Prophet and I was
his ‘Abd and his servant.”
“No one find an exemplar of the mercy and gentleness of the Prophet . Allah Almighty
himself bestowed his with two of his blessed names, Ra’uf and Raheem. I was an exposed
sword and if he wanted, he could have put it in the sheath. I was in that state and the Prophet
left this world being pleased with me and I thank Allah. Similarly, when Sayyiduna Abu
Bakr Siddiq RadiAllaho Anhu became the leader of the Muslims, you all know his affection
Kanz al-‘Ammal, with reference to Tabrani and Abu Nu’aim, narrating from al-Zahri, Hadith# 17033, (Muassas
al-Risala, Beirut), vol. 6, p. 591.
Ibid., Hadith# 46106, vol. 16, p. 624.
44
Mathnavi Ma’navi, chapter six, (Noorani Kutub Khana, Peshawar), p. 29.
45
Kanz al-‘Ammal, Hadith# 14184, (Muassas al-Risala, Beirut), vol. 5, p. 681.
Al-Riyadh al-Nadara Fi Manaqib al-‘Ashara, Chapter nine, (Dar al-Ma’rifa, Beirut), vol. 2, p. 271.
and his generosity. I was his servant and his helper. I used to bring my harshness with his
gentleness. I stayed on the state until he left this mundane world whilst being pleased with
me, and I thank Allah. Now, it is me who is your leader. Remember! That harshness has
increased twofold, but upon whom? Upon those who oppress and hurt the Muslims. And for
those righteous Muslims, I am gentler than they are among themselves. If I find anyone
oppressing, I will not leave him. I will turn one of his cheeks on the ground and will step on
the other until he accepts the truth.” Sa’eed bin Mussayib and Abu Salma Bin Abd al-
Rahman say: “Indeed Umar RadiAllaho Anhu passed away having fulfilling his promise.
Indeed, his was gentle father of the subjects.” 46 This is a short version and some Hadiths
have been assimilated to one another.
See! A person like Umar who was the strictest person in carrying out the commands of Allah,
stood on the Mimbar and clarified that he was the ‘Abd, slave of the Prophet , and all the
companions present listened and acknowledged this.
When Umar RadiAllaho Anhu, after congregating the Taraweeh prayers, was delighted to see
Muslims prying Taraweeh in congregation, he called it “A good Bid’ah- Innovation” by
saying, “Ni’mat ‘l-Bidàtu Hathihi.”47 The wolves of the Wahhabis like, Nawab Bhupali and
Qanuji saying that he was-May Allah forbid!- an innovator. Now what harm will they have if
they call him a Mushrik? The Prophet has clearly said, “If you have no shame then do
what ever you want.” 48
O people! See what Shah Waliullah Sahib Alaihir Rehmah wrote. O the people of play! O
the slaves of wealth! O the servants of this World! Do you still want to consider saying ‘Abd
al-Nabi, ‘Abd al-Mustafa, ‘Abd al-Rasool as Shirk? La Hawla Wa La Quwwata Illa Billahil
Àliyyil Atheem!
Hadith 100: Alhamdulillah read on one Hadith to another! Once Sayyiduna Umar RadiAllaho
Anhu picked Imam Husain RadiAllaho Anhu up and placed him on his lap, on the Mimbar
and said, “No one has grown our hair accept you father.” Meaning the respect and honour
given to us was by the Prophet . (Narrated by Ibn Sa’ad in al-Tabaqat from Al-sayyid Al-
Husain SallAllaho ‘Ala Jaddihi wa Ibihi Wa Ummihi wa Akhihi Wa Banihi Wa Baraka Wa
Sallama)49
Hadith 101: Once Sayyiduna Imam Hasan RadiAllaho Anhu wanted to meet Sayyiduna Umar
RadiAllaho Anhu and so he asked the permission. He did not receive the permission yet that
the son of Umar, Abdullah RadiAllaho Anhu came to his door and asked permission to enter.
Umar RadiAllaho Anhu did not give him the permission so Sayyiduna Abdullah bin Umar
RadiAllaho Anhuma left. Seeing this Imam Hasan RadiAllaho left too. Umar RadiAllaho
46
Tareekh al-Dimashq al-Kabeer, biography of Umar Bin al-Khattab 5302, (Dar al-Ihya al-Turath al-‘arabi,
Beirut), vol. 47, pp. 210-211.
Kanz al-‘Ammal, with reference to Ibn Basheer, Abu Ahmad Dahqan and al-Laalaka’i, Hadith# 14184,
(Muassas al-Risala, Beirut), vol. 5 , pp. 681-683
47
Sahih al-Bukhari, the book on al-Sawm, the chapter on Fadl Man Qama Ramadana, (Qadimi Kutub Khana,
Peshawar),vol. 1, p.269.
48
Al-Mu’jam al-Kabeer, , Hadith # 653 and 658, (Al-Maktaba al-Faisaliyya, Beirut) vol. 17, pp. 236-237
49
Al-Tabaqat al-Kubra li Ibn Sa’ad, , (Dar Sadir, Beirut).
called for him. When Imam Hasan arrived he said, “I thought that when you did now give
permission to your son then how will you allow me to enter? Ameerul Mumineen replied,
“You are worthier of the permission. It is only you (your family) who have grown hair on our
heads” (gave us this honour and respect). (Narrated by al-Darqutni)
Hadith 102: Imam Hasan RadiAllaho reports, “Once Ameerul Mu’mineen Umar Farooq
RadiAllaho Anhu said to me, “My son, why don’t you come and visit us?” So I went and I
found out that he was talking to Mu’awiya RadiAllaho Anhu in private. Abdullah bin Umar
RadiAllaho Anhuma was stood outside the door. Abdullah returned and so I went back with
him. After, Umar RadiAllaho Anhu said to me, “I did not see you.” I said, O leader of the
Muslims! I came and you were discussing something with Mu’awiya. I returned back with
your son, Abdullah.” Ameer Mu’mineen replied, “You have more right of entering into the
house than my son. Indeed it was Allah and then you who have grown the hair on our
heads.”50
In another narration, the words are, “and who have grown the hair on our heads except you?”
(Narrated by Khateeb through Yah’ya Bin Sa’eed al-Ansari from ‘Ubaid Ibn Hunian who
heard it from Husain Bin ‘Ali RadiAllaho Anhuma. Similarly the two sons of Sa’ad, and
Rahawi have narrated it. The other narration has been narrated by Hadith Muhib al-Deen
al-Tabari in “Al-Riyad al-Nadarah” from the chain of ‘Ubaid Bin Hunain RadiAllaho
Anhum.)
Imam ‘Asqalani in his book, Al-Isaba Fi Tameez al-Sahaba, after mentioning the Hadith
narrated by Imam Khateeb, wrote “Its chain is Sahih.”51
I fear that narrating these Ahadith to the Wahhabis might make them Rafzis, (those who
slander the blessed companions, Allah forbid), “Say, Die in your own anger, Allah knows
well the thoughts of the hearts” (Aal-Imaran 3:119). The meaning of the sayings of Umar to
the grandsons of the Prophet is like that of the first words that these hairs have been
grown by your beloved father. This is like when the members of any sovereignty say to the
sons of their masters, “this has been granted by you (meaning by your household).”
Hadith 103: Sayyidutuna Fatima Batool al-Zahra RadiAllaho Anha came to the Prophet
with her two sons, Imam Hasan and Imam Husain RadiAllaho Anhuma. She asked the
Prophet , “Ya RasoolAllah Inhalhuma”, “O Prophet of Allah! Please grant them
something.” Thus, Prophet said, “As for Hasan, I have granted him my mildness and my
awe, and to Husain I have given him my courage and my generosity.” (Narrated by Ibn
‘Asakir from Muhammad Bin Abdullah Ibn Rafi’, who narrated from his father who narrated
from his grandfather RadiAllaho Anhu) 52
50
Kanz al-‘Ammal, with reference to Ibn Sa’ad and Ibn Rahawiyya, Hadith# 37662, (Muassas al-Risala,
Al-Riyadh al-Nadara Fi Manaqib al-‘Ashara, Chapter two, (Dar al-Ma’rifa, Beirut), vol. 2, p. 341.
51
Al-Isaba Fi Tameez al-sahaba, biography of Husein Bin ‘Ali RadiAllahu Anhuma 1720, (Dar al-Fikr, Beirut),
vol. 1, p. 498.
52
Tareekh Dimashq al-Kabeer, biography of Husein Bin ‘Ali RadiAllaho Anhuma 1559, (Dar Ihya al-Turath
al-‘Arabi, Beirut),vol. 14, p. 141.
Hadith 104: The beloved daughter of the beloved Prophet of Allah , Fatima al-Zahra
RadiAllaho anha came to the Prophet and said, “O Prophet of Allah! Please confer them
with something.” So the Prophet replied, “As for the elder one I have given him awe and
forbearance, and as for the younger one, I have granted him love and gratitude.” (Narrated by
al-Àskari in al-Amthal from Jabir Bin Samura who narrated from Umm Aiman Baraka
RadiAllaho Anhum)53
Hadith 105: when the Prophet fell ill, Hadrat Fatima Al-Zahra RadiAllaho anha came to
the Prophet with her two sons and asked, “O Prophet of Allah! These are my two sons
therefore grant them something as heritage.” So the Prophet said, “As regards Hasan, I
have given him my awe and my leadership, and as regards Husain, I have granted him
courage and generosity.” (Narrated by Imam Tabrani in al-Kabeer and also Ibn Munda and
Ibn ‘Asakir from al-Batool al-Zahrah RadiAllaho Anha)54
I say: Courage, generosity, love, affection are not things that are physical or corporeal that
can be given by hands. The asking of Fatima RadiAllaho anha was a plea and request, which
in the grammarian terminology is called Amr, imperative. This Amr is used for the future. As
soon as this word is uttered, the present time expires and whatever acceptance happens, it will
be in the future, (even though it is immediately after the utterance), which is a present time in
the eyes of the common. In other words, the request and the acceptance have a link to the
past. The Prophet then said, “Na’am”, “Yes I will give them.” Indeed this is a promise of
giving in the future. As the question is hidden in the answer, meaning, “Yes I will give
them.” Then immediately the Prophet gave both of his grandsons the aforementioned
bounties. The words of the Prophet seem to be of the past tense and it seems that the past
was the time of the promise, Wa’ad. The time of promise is not the time of giving, as the
promise comes before granting. Thus, the words of the Prophet were not of telling
something of the past, but were of initiation, Insha’, like when the buyer and the seller says,
“I bought”, “And I have sold.” These words seem to be of the past but they are actually used
to initiate a transaction. Now the bounties which the Prophet gave are actually from the
treasures of Allah Almighty. The statement that “I have given this bounty to him”, can only
be said by he whose hands can reach the treasures of Allah Almighty and he who has been
given the power of choice, of giving and of forbidding. Yes and who is that person? Indeed
he is Muhammad the Prophet of Allah, the one given permission, the one with the power of
choice, the distributor and one who has the authority over the treasures of Allah .
“This honour is not something that can be achieved through ones self
53
Kanz al-‘Ammal, with reference to al-Askari in al-Amthaal, Hadith# 37710, (Muassas al-Risala, Beirut), vol.
13, p. 670.
54
Tareekh Dimashq al-Kabeer, biography of Husein Bin ‘Ali RadiAllaho Anhuma 1559, (Dar Ihya al-Turath
al-‘Arabi, Beirut),vol. 14, p. 140.
Al-Mu’jam al-Kabeer, Hadith # 1041, (Al-Maktaba al-Faisaliyya, Beirut), vol. 5, p. 423.
Kanz al-‘Ammal, with references to Ibn Munda and Ibn al-‘Asakir, Hadith# 18839, (Muassas al-Risala, Beirut),
vol. 7, p. 268.
Ibid., with references to Tabrani, Ibn Munda and Ibn al-‘Asakir, Hadith# 342772, vol. 12, p. 117
Ibid., with reference to Ibn Munda, Tabrani, Abu Nu’aim and Ibn al-‘Asakir, Hadith# 37709, vol. 13, p. 670.
Unless The Conferrer, Allah Almighty, does not grant it.”
Imam Ahmad Bin Hajar Makki Rahmatullahi Alaihi writes in his book, Jowhar Munazzam:
“He is such a great vicegerent of Allah that Allah Almighty has given him the authority
over the treasures of His generosity and His bounties and he may grant from them to
whomsoever he desire and not give to whomsoever he displeases.”55
The explanation to all these discussions can be found in my book, Saltanat al-Mustafa Fi
Malakut Kul Al-Wara, written in 1297 A.H, Wa lillahi al-Hamd.
Hadith 106: It is the Sahihain, Sahih Bukhari and Sahih Muslim, that the Prophet has
said:
“I have several names: I am Muhammad and I am Ahmad, and I am Al-Mahi (obliterator) by
whom Allah obliterates Kufr (disbelief), and I am Al-Hashir (gatherer) at whose feet (i.e.
behind whom) the people will be gathered (on the Day of Resurrection). (Narrated by Imam
Malik, Imam Ahmad, Abu Da’ud al-Tayalisiy, Ibn Sa’ad, Bukhari, Muslim, Tirmizi, Nisa’i,
Hakim, Baihaqi, Abu Nu’aim and others from Jubair Bin Mut’am RadiAllaho Anhu)56
Hadith 107-111: It is narrated in Sahih Muslim that the Prophet has said, “I am
Muhammad, Ahmad, Muqaffi (the last in succession), Hashir, the Prophet of repentance, and
the Prophet of Mercy.”
(Narrated by Ahmad, Muslim and Tabrani in his al-Kabeer from Abu Musa al-Ash’ari. Also
Ahmad and the two sons of Sa’ad, Abu Shaiba, Bukhari in his al-Tareekh, Tirmizi in his
Shama’il narrated from Huzaifa. Ibn Mardawaih in his Tafseer, Abu Nu’aim in Al-Dala’il,
Ibn ‘Adi in al-Kamil, Ibn ‘Asakir in Tareek Damishq, Dailami in Musnad al-Firdous narrated
from Abu Tufail. Ibn ‘Adi also narrated from Abu Hurairah and Ibn sa’ad narrates from
Mujahid through a Mursal57 chain. RadiAllaho Anhum. All the narrations have more or less
55
Al-Jowhar al-Munazzam, chapter six, (Al-Maktabat al-Qadiriyya, Jami’a Nizamiyya Razawiyya, Lahore), p.
42.
56
Sahih al-Bukhari, the book on al-Tafseer, the chapter on al-Saf, (Qadimi Kutub Khana, Peshawar), vol. 2, p.
727.
Sahih Muslim, the book on al-Fada’il, the chapter on Fi Asmaihi , (Qadimi Kutub Khana, Karachi), vol. 2,
p. 261.
Al-Shama’il with the Sunan of Tirmidhi, the chapter on Ma Ja’a Fi Asmai Rasoolillahi , Hadith# 365, (Dar
al-Fikr, Beirut), vol. 5, p. 572.
Musnad Ahmad Bin Hanbal, narrated from Jabir Bin Mut’am, (Al-Maktab al-Islami, Beirut),vol. 4, p. 572.
Muwatta li Imam Malik, the chapter on Ma Ja’a Fi Asmai al-Nabi , (Meer Kutub Khana, Karachi), p. 737.
Al-Tabaqaat al-Kubra, the chapter on Dhikr Asmaa’i al-Nabi , (Dar Saaadir, Beirut), vol. 1, p. 105.
Al-Mustadrak li al-Hakim, the book on al-Al-Tareekh, the chapter on Dhikr Asmai al-Nabi , (Dar al-Fikr,
Dalaa’il al-Nubuwwa li al-Baihaqi, the chapter on Dhikr Asmai Rasoolillahi , (Dar al-Kutub al-‘Ilmiyya,
Beirut), vol. 1, pp. 152-155.
Musnad Abi Da’ud Tayalisi, the Ahadith of Jubair bin Mut’am RadiAllaho ‘Anhu, Part IV, p. 127.
Dala’il al-Nubuwwa li Abi Na’eem, Chapter III Dhikr Fadilatihi , (‘Aalam al-Kutub, Beirut), vol. 1, p. 12.
similar words but all of them agree on Hashir that he will gather the people on the Day of
Resurrection.)58
Hadith 112: The Prophet went to a synagogue and called them towards Islam. No one
answered, he repeated the call and no one answered and then he said: “You have not believed.
Listen! I swear by Allah that I am Hashir, the gatherer of people of the Day of Judgement, I
am ‘Aaqib, the final Prophet and I am Prophet Mustafa whether you believe or not..”
(Narrated by Hakim and has authenticated it, from ‘Auf Bin Malik RadiAllaho Anhu)59
Hadith 113: The Prophet has said, “I am Muhammad and I am Ahmad, and I am Al-
Hashir (gatherer) at whose feet (i.e. behind whom) the people will be gathered on the Day of
Resurrection and I am Al-Mahi (obliterator) by whom Allah obliterates Kufr (disbelief).”60
The name Mahi is of our interest. What calamity is worse than infidelity and who is worthier
of the title ‘remover of calamity’ than the beloved who removes this calamity, infidelity?
But what about the name Hashir? What is the Prophet saying here that he is the one who
will gather the people at his feet on the Day of Judgment? You must have read in the Holy
Qur’an that the gatherer will be only Allah Almighty. Probably your Imam will also say that
the Prophet has associated himself with Allah Almighty. You claimants of Knowledge and
Iman! You have not yet understood the dignity of Allah. Indeed all of the Prophet’s dignity is
the dignity of Allah and therefore it results that some of Allah’s dignity is indeed the
Prophet’s dignity. The dignity by which Divinity is understood cannot be the dignity of the
Prophet. To remove calamities, to hear the call from far, to assist the needy etc, are things
which are the bestowment of The Merciful, through the Blessings of the Lord, what
connection does it have with the Divinity?
Hadith 114: The Prophet has said, “My name in the Quran is Muhammad and in the Bible
is Ahmad and in the Torah is Aheed. And I am called Aheed because I will remove my
57
Mursal, A hadith in which a man in the generation after the Companions (Tabi’een) quotes directly from the
Prophet without mentioning the companion from he received it.
58
Sahih Muslim, the book on al-Fada’il, the chapter on Fi Asma’ihi , (Qadimi Kutub Khana, Karachi), vol.
2, p. 261.
Musnad Ahmad Bin Hanbal, narrated from Abu Musa al-Ash’ari, (Al-Maktab al-Islami, Beirut),vol. 4, p. 395.
Al-Shama’il with the Sunan of Tirmidhi, the chapter on Ma Ja’a Fi Asmai Rasoolillahi , Hadith# 365, (Dar
al-Fikr, Beirut), vol. 5, p. 572
Al-Musannaf Li Ibn Abi Shaiba, the book on al-Fada’il, Hadith# 31683, (Dar al-Kutub al-‘Ilmiyya, Beirut), vol.
6, p. 351.
Dala’il al-Nubuwwa li Abi Na’eem, Chapter III Dhikr Fadilatihi , (‘Aalam al-Kutub, Beirut), vol. 1, p. 12.
Kanz al-‘Ammal, with reference to Ibn ‘Adi and Ibn al-‘Asakir, narrating from Abu al-Tufail, Hadith# 33169,
(Muassas al-Risala, Beirut), vol. 11, pp. 262-263.
Al-Firdous Bi Mathur al-Khitaab, Hadith# 97, (Dar al-Kutub al-‘Ilmiyya, Beirut), vol. 1, p. 42.
Al-Tabaqaat al-Kubra, the chapter on Dhikr Asmaa’i al-Nabi , (Dar Saaadir, Beirut), vol. 1, pp. 104-105.
59
Al- Mustadrak li al-Haakim, the book on Ma’rifat al-Sahaba, the chapter on Dhikr Ru’ya Abdillahi Bin
Salaam, (Dar al-Fikr, Beirut), vol. 3, p. 415.
60
Al-Mu’jam al-Kabeer, narrated from Jabir RadiAllaho ‘Anhu, Hadith # 175, (Al-Maktaba al-Faisaliyya,
Al-Kamil Li Ibn ‘Adi, the biography of Wahab Bin Wahab, (Dar al-Fikr, Beirut), vol.7, p. 2527.
Ummah from the fire of Hell.” Peace and blessings be upon you O Aheed! (Narrated by two
sons of ‘Adi and Ibn ‘Asakir from Abdullah Ibn Abbas RadiAllaho Anhuma).61
O Wahhabis! If your Aheed the beloved is not remover of calamities then how can you
say that he will remove the fire of Jahannum from you all? Moreover, it is expected that
whichever bounty a person denies will be deprived of it. Allah Almighty says, “I will deal
with My slave the way he thinks of Me.”62 When you believe that the Prophet cannot
remove calamities then yes, he will not be the remover of your calamities.
Once a discussion was being held that a Rafizi denied the Vision of Allah and the Wahhabi
denied the intercession, Shafa’at of the Prophet . I said that this issue is querulous in
which they and we are correct. We say that we will be blessed by the Vision of Allah and
Insha’Allah al-Ghaffar we will be blessed by His Vision. The Rafzi denies this, he is correct
as Insha’Allah al-Qahhar he will not be blessed by this. We believe that the intercession of
the Prophet is going to occur and indeed, we are on the right and with his grace, he will
intercede on our behalf. They believe that it is completely impossible, they are right and it is
hoped that it will not be for them.
“If it is forbidden to you then it will remain that way.”
The people asked, “O Prophet of Allah!

“How can two opposite things be correct?”
He said, “I am like a mirror”
The Prophet has said, “My Intercession is Haqq, Truth. The one who will not believe in
it will not be worthy of it.” (Narrated by Ibn Manee’ in his Mu’jam from Zaid bin Arqam and
from more than ten companions RadiAllaho Anhum Ajma’een) 63
‘Allama Manawi writes in Tayseer that his Hadith is titled as Mutawatir.64
Even though he may not be Dafi’ul Bala for you, but verily we have no one to resort to
except him.
Let the denier seek another protector.
Let your mercy shower upon us.
Even if incorrectly, someone other than him comes as a Protector, we would still not accept
his favour as our Merciful Lord has made us-without our claim and without being worthy of
it-the seekers of His beloved . Now we do not want to be someone else’s.
61
Tareekh Dimashq al-Kabeer, the chapter on Ma’rifat Asma’ihi, (Dar Ihya al-Turath al-‘Arabi, Beirut), vol. 3,
p. 21.
Al-Kamil Li Ibn ‘Adi, the biography of Ishaq Bin Bishr, (Dar al-Fikr, Beirut), vol.1, p.331.
62
Musnad Ahmad Bin Hanbal, (Al-Maktab al-Islami, Beirut), vol. 2, p. 315.
Al-Targeeb wa al-Tarheeb, al-Targeeb Fi al-Ikthaar Min Dhikrillahi, (Mustafa al-Baabi, Egypt), vol. 2, p. 393.
63
Kanz al-‘Ammal, with reference to Ibn Manee’, Hadith# 39059 (Muassas al-Risala, Beirut), vol. 14, p. 399.
64
Mutawatir, a hadith which is reported by a large number of reporters at all stages of the chain.
Al-Tayseer Sharh al-Jami’ al-Sageer, under the Hadith Shafa‘ati Yawm al-Qiyamat Haqqun, (Maktabat al-Imam
al-Shafa‘I, Riyadh), vol. 2, p. 78.
“When the heart finds tranquillity from a beloved
Then what is the reason of going to someone else?”
“O Allah! Give keys of everything to Your beloved

And shower upon him Your Salutations and Blessings
And when we have held him very tightly
Then don’t make us hold unto someone else”
Tere Tukro Se Pale Gair Ki Thokar Pe Na Daal

Jhirkhiya Khaa’ey Kaha Chor ke Sadqa Tera
Anyway, which calamity is severe than the punishment of Hell? Nevertheless, their protector
cannot protect them?! This is what they have- no intellect no religion!
Hadith 115: It is in Sahih Bukhari, Muslim and in Musnad Imam Ahmad, that Abdullah Ibn
Abbas RadiAllaho Anhu narrates that he asked the Prophet, “What benefit have you given to
your uncle (Abu Talib) (though) by Allah, he used to protect you and used to become angry
on your behalf.” The Prophet said, “I found him in the depths of hellfire, and I then pulled
him from it till the fire came to his feet.”65
Hadith 116: The Prophet was asked, “Did you give any benefit to Abu Talib?” The
Prophet replied, “I pulled him from the depths of the hellfire till the fire reached his feet.”
(Narrated by Bazzar, Abu Ya’la, Ibn ‘Adi and Tammam from Jabir Bin Abdillah RadiAllaho
Anhuma)66
Don’t you see? The Prophet is talking as regards to a non-believer that he pulled him
away from the depths of fire, and you are the ones who don’t believe him to be Dafi’ul Bala
for the Muslims! This is your Iman. O Muslims! Look at the authority, influence and the
power of choice of the beloved Prophet of Allah . How can you compare the calamities of
this world to the hereafter? He has been given the keys of the hereafter, otherwise who has
the courage to change the punishment of Allah on a person. Who has the ability to remove a
person from where he is being punished? Indeed, he can only be the beloved whose dignity
and honour, whose love has made him earn the power of choice in the two worlds. You have
heard the Hadith, “The authority of giving respect and the keys of that day will be in my
65
Sahih al-Bukhari, the book on Bunyan al-Ka’ba, the incident of Abu Talib, (Qadimi Kutub Khana, Peshawar),
vol. 2, p. 917.
Sahih Muslim, the book on al-Imaan, the chapter on Shafaàti al-Nabi , (Qadimi Kutub Khana, Karachi),
vol. 1, p. 115.
Musnad Ahmad Bin Hanbal, narrated from Abbas RadiAllaho Anhu, (Al-Maktab al-Islami, Beirut), vol. 1, pp.
206-207.
66
Musnad Abi Ya’la, narrating from Jabir RadiAllaho Anhu, Hadith# 2043, (Mu’assasat ‘Uloom al-Qur’an,
Beirut), vol.2, p. 399.
Al-Kamil Li Ibn ‘Adi, the biography of Isma’il Bin Mujahid, (Dar al-Fikr, Beirut), vol.1, p.313.
Majma’ al-Zawa’id, the book on Sifat al-Naar, the chapter on Tafawut Ahl Fi al-‘Adhab, (Dar al-Kitab al-‘Arabi,
hands”67. In addition, the verse of Torah “His hands are above all other hands. The hands of
others are spread towards in humbleness.”68
Hadith 117: It in Muslim Sharif that the Prophet of Allah has said, “These two graves
were dark upon their occupiers. I enlightened them by my prayers.” (Imam Muslim and Ibn
Habban narrated from Abu Hurairah RadiAllaho Anhu).69
Hadith 118: Before she came into the marriage of the Prophet , the Mother of the
Believers Umm Salma RadiAllaho Anha was married to Abu Salma RadiAllaho Anhu. When
he passed away and Umm Salma RadiAllaho Anha completed her Iddah, (legally prescribed
period of waiting), the Prophet proposed her for marriage. In reply she said, “O
Messenger of Allah, I have three characteristics. I am a woman who is already advanced in
age”, (her age at the time was 26 or 27, as I have proven in my book, Ata’ib al-Tahani Fi Al-
Nikah al-Thani, written in 1312 A.H.). The Prophet said, “I am older than you.” She then
said, “I have envy in me”, (meaning it is possible that I do not be grateful to your other
wives). The Prophet of Allah said, “I pray to Allah that He removes from you your envy.”
She then said, “O Prophet of Allah! I have children” (in other words, I have to take care of
my children). The Prophet said, “They are in the care of Allah and His Prophet.”
(Narrated by Ahmad in his Musnad who says that I heard Wakee’, who heard Isma’il bin
‘Abd al-Malik Bin Abi al-Sageer who heard it from ‘Abd al-‘Aziz Ibn Bint Umm Salma who
narrated from Umm Salma RadiAllaho Ta’ala Anha and the Hadith is also mentioned in
Sahih Nisa’i and others)70
Hadith 119: When the Prophet of Allah was describing the Anti-christ Dajjal, he said
“Rejoice! That if he appears and comes to you then Allah and His Prophet will suffice you.”
(Narrated by Tabrani in al-Kabeer who narrated it from Asma bint Yazeed RadiAllaho
Anhuma).71
67
Sunan al-Darimi, the chapter on Ma Aàta al-Nabiyya Min al-Fadl, Hadith# 49, (Dar al-Mahasin li al-
Taba’a, Cairo), vol. 1, p. 30.
Mishkat al-Masabih, the chapter on Fada’il Sayyid al-Mursaleen, (Qadimi Kutub Khana, Karachi), p. 514.
Al-Khasa’is al-Kubra, the chapter on Ikhtisaasihi Bi Annahu Awwalu Man Tanshaqqu ‘Anhu al-Ard,
(Markaz Ahlesunnat, India), vol. 2, p. 218.
68
Tohfa Ithna Ashariyya, chapter six, the chapter on the description of Nubuwwat wa Imaan, (Suhail Academy,
Lahore), p. 169.
69
Sahih Muslim, the book on al-Jana’iz, the chapter on Fi al-Salaat ‘Ala al-Qabr, (Qadimi Kutub Khana,
Al-Sunan al-Kubra, the book on al-Jana’iz, the chapter on al-Salaat ‘Ala al-Qabr, (Dar al-Saadir, Beirut), vol. 4,
p. 47.
70
Musnad Ahmad Bin Hanbal, narrated from Umm Salima RadiAllaho Anha, (Al-Maktab al-Islami, Beirut),
vol. 6, p. 321.
Al-Mu’jam al-Kabeer, narrated from Umm Salima RadiAllaho Anha, Hadith # 499, 585 and 974, (Al-Maktaba
al-Faisaliyya, Beirut), vol. 23, p. 206, 248 and 273.
Al-Isaba, with reference to Nisa’i, biography of Umm Salma Bint Abi Umayya 1205, (Dar al-Fikr, Beirut), vol.
7, pp. 326-327.
71
Al-Mu’jam al-Kabeer, Hadith # 430, (Al-Maktaba al-Faisaliyya, Beirut), vol. 24, p.170.
Even when confronting the most sever enemies, Allah and His Prophet will be sufficient. Do
not be in despair, you will not fear when Allah and the Prophet are with you.
Allah! Allah! At the time of facing the most disastrous calamity, the Prophet mentioned his
name with the Name of Allah Almighty. Do not know what would happen to the Wahhabis if
they heard this Hadith. All praise be to Allah!
Hadith 120: Ameerul Mu’mineen Umar Farooq RadiAllaho Anhu narrated that when the
Prophet of Allah asked us to give Sadqah, coincidently I had much wealth that day. I said to
myself that if I was to beat Abu Bakr Siddiq, then this is the day. I brought half of my wealth
to the Prophet . The Prophet asked, “What have you left for you family?” I said, “I have
left some for them.” “But how much?” the Prophet asked. I replied, “The same amount.”
Then Abu Bakr Siddiq RadiAllaho Anhu came with all of his wealth. The Prophet asked,
“What have you left for your family?” He replied, “I have left for them Allah and His
Prophet.” Umar RadiAllaho Anhu said, “I will never surpass Abu Bakr.” (Narrated by
Darimi, Abu Da’ud, Tirmidhi and said that this is a Hasan and Sahih Hadith. Also narrated
by Nisa’i, Ibn Abi ‘Asim, Ibn Shaheen in his Sunnan, Hakim in Mustadrik, Abu Na’eem in al-
Hilya, Baihaqi in Sunan and Diya in al-Mukhtar. All narrated from Amerul Mu’mineen
Umar RadiAllaho Anhu.) 72
Hadith 121: The Prophet said about Usama Bin Zaid RadiAllaho Anhu, “The dearest
member of my family is he upon whom Allah has shown favour and to whom I have shown
favour.” (Narrated by Imam Tirmidhi from ‘Umar RadiAllaho Anhu)73
‘Allama Mulla ‘Ali Qari in his commentary, al-Bari wrote: Meaning that indeed all the
companions were those upon whom Allah and His beloved Prophet conferred their favours
upon. However, the one intended here is he about whom the Quran says, “And (remember)
when you said to the man whom Allah and yourself favoured” (Al-Ahzab 33:36), and he was
Zaid Bin Haritha RadiAllaho Anhu. No one differs in this view and there is no doubt. Even
though the verse was revealed as regards Zaid RadiAllaho Anhu, but the Prophet -in the
above Hadith- referred it to Usama, the son of Zaid, RadiAllaho Anhuma. The reason being is
that son is the follower of the father. 74
I say: ...not only the companions, but also all the Muslims of the past and present are indeed
those upon whom Allah and His beloved Prophet conferred their favours upon. What other
favour is greater than ‘purifying’, about which you have already heard it in the Verse of the
Qur’an, “Wa Yuzzakkihim” (2:129), that this Prophet purifies them. Moreover, there is
nothing in this universe upon which Allah and His beloved have not conferred their favours
upon. Qur’an says, “And We Have not sent you but as a mercy for all the Worlds” (21:107).
72
Sunan al-Tirmidhi, the book on al-Manaqib, the chapter on Fi Manaqib Abi Bakrin Wa Umara RadiAllaho
Anhuma, (Dar al-Fikr, Beirut), vol. 5, p. 380.
Sunan Abi Da’ud, the book on al-Zakaat, the chapter on al-Rukhsa Fi Dhaalik, (Aaftaab ‘Alam press, Lahore),
vol. 1, p. 236.
Sunan al-Darimi, the chapter on Al-Rajul Yatasaddaqu Bi Jamee’I Ma ‘Indahu, Hadith, # 1667, (Dar al-Mahasin
li al-Taba’a, Cairo), vol. 1, p. 329.
73
Sunan al-Tirmidhi, the book on al-Manaqib, the chapter on Manaqib Usama Bin Zaid, Hadith# 3845, (Dar al-
Fikr, Beirut), vol. 5, p. 447.
74
Miqaat al-Mafaatih, the book on al-Manaqib wa al-Fada’il, the chapter on Ahl Bait al-Nabi , under
Hadith# 6177, (Al-Maktabat al-Habibiyya, Koita), vol. 10, p. 546.
When he was sent as a mercy for all the worlds, then no doubt he blesses them with his
favours . If the people of infidelity, the infidels, do not believe then what is our loss?
“If you want the truth, then let thousands of eyes like these be blind and not let the sun be
made black”
Hadith 122: The Prophet has said, “Whom we have used for labour we provide
sustenance for them.” (Narrated by Abu Da’ud and Hakim through a Sahih chain, from
Buraidah RadiAllaho Anhu).75
The first Hadith stated that the Prophet made them rich, in the Hadith of Hasnain RadiAllaho
Anhuma the Prophet granted Hasan, his awe and his leadership, and as regards Husain, he
granted him courage and generosity. In the Hadith of Usama, the Prophet granted his favours.
Hadith 123: The Prophet has said,

“Indeed there has come to you a Prophet who is free from weakness and idleness so that he
can revive those sealed hearts, open the blind eyes and make the deaf-ears listen and
straighten the crooked tongues till it says “La Ilaha IllAllah Wahdahu”, “there is none worthy
of worship except Allah Himself.” (Narrated by Darimi in his Sunan from Jubair Bin Nufair
RadiAllaho Anhuma).76
[I say: This is through a Sahih chain as he said, “We have been told by Hayat Bin Suraih” a
trustworthy (Thika), Shaikh al-Bukari in his Sahih. Also it has been narrated by Abu Da’ud
and Tirmidhi. It has also been narrated by Ahmad and Ibn Mu’ain and they (Abu Da’ud and
Tirmidhi) narrate from their contemporaries who narrate from Hayat Bin Suraih (a
trustworthy and among the men of Muslim). The possibility of his weakness has been
obliterated by his words, “Buhair Bin Sa’ad (Thiqatun Thabatun) has narrated from Khalid
Bin Ma’daan (Thiqatun ‘Abidun) from the men of the Six Authentic Books, narrate from
Jubair Bin Nufair al-Hadrami RadiAllaho Anhuma (Thiqatun Jaleelun Mukhdarimun min al-
Thaniya).”
Ibn al-Sakan, Bawardi and Ibn Shaheen narrate a long Hadith from ‘Abd al-Rahman, who
narrates from Jubair Bin Nufair, who narrated from his father. He says, “I was in the
Jahiliyya period, and a man sent by the Prophet came to us from Yemen, thus we
77
accepted Islam.” Thus his Mursal is like the ones of Sa’eed Bin al-Musayyab and greater.
Only that Mursal can be Hujjat for us and according to many.]
Hadith 124: There were two camels that went mad and would not let anyone come near them.
Their owners locked them in a garden and they came to the Prophet and complained about
the two camels. The Prophet came to the garden and asked the owner to open the gates for
him. The owner said that the mad-camels might hurt the Prophet. The Prophet said, “Do not
worry. Just open the gates for me.” The gates were opened. One of the camels was standing
75
Sunan Abi Da’ud, the book on al-Khiraj wa al-Fay, he chapter on Arzaaq al-‘Ummal, (Aaftaab ‘Alam press,
Lahore), vol. 2, p. 52.
Al-Mustadrak li al-Haakim, the book on al-Zakaat, (Dar al-Fikr, Beirut), vol. 1, p. 406.
76
Sunan al-Darimi, the chapter on Ma Kana ‘Alaihi al-Naas Qabla Mab’ath al-Nabi , Hadith# 9, (Dar al-
Mahasin li al-Taba’a, Cairo), vol. 1, p. 15.
77
It is a hadith in which a man in the generations after the Companions (Tabi’een) quotes directly from the
Prophet without mentioning the Companion from whom he received it.
near the gates. As soon the camel saw the Prophet , it went into prostration. The Prophet
placed a rope around the camel’s neck and gave it to the owner. The second camel was
standing at the far end of the garden. The Messenger of Allah went towards the camel and as
soon the camel saw him coming, it went into prostration. The Prophet gave this camel to the
owner too. The companions saw all this and said, “O Prophet of Allah! The animals prostrate
to you! Verily there is nothing better than the fact that you have saved us from misguidance,
saved us from being perished. So don’t you give us permission that we also prostrate to you
(out of respect)?” (Narrated by Ibn Qani’ and Abu Nu’aim narrating from Gaylan Bin Sama
al-Thaqafi RadiAllaho Anhu. There are many different narrations for this Hadith and they
have been joined here.)78
Verily the Wahhabis will stay in misguidance and why shouldn’t they as otherwise they will
have to believe the Prophet as Dafi’ul Bala!
Hadith 125: When the delegation of Hawazin came to the Prophet , they asked the
Prophet for their wealth and families which the Muslims brought as booty. The Prophet
said to them, “After you perform your midday prayer, Zuhr, then stand up and say ‘We
come in the refuge of the Prophet upon the Muslims as regards to our women and children.’”
(Nisa’i narrated from Amr Bin Thuàib who narrated from his father and who narrated from
his grandfather, Abdullah Bin Amr RadiAllaho Anhuma.)79
The Hadith states clearly that the Prophet taught the people of Hawazin to say “We come
in the refuge of the Prophet.” Isn’t this against the verse of the Qur’an “We worship You
alone and we seek Your help”?(1:4). Indeed, seeking help was only from Allah and thus what
do you have to say about this? To seek the Prophet’s help and then to differentiate between
the worldly life and the next is not only the ignorance of the Wahhabis but it is also their
misguidance. Putting aside the point that the Prophets and Messengers of Allah Alaihimus
Salaat wa Salaam are alive as they were in this world, the thing that has been specified for
Allah alone, is Shirk if it is attributed to anyone other than Allah Almighty. Then was is this
differentiation between life and death, near and far, Divine and Materialistic? Is it that after-
death the capability of that thing being Shirk has been vanished but proven when they are
alive? This madness of the Wahhabis can be found everywhere. When someone calls them
Mushrik against their understanding of Monotheism, they begin to make excuses that it is
Shirk but then begin differentiating between life and death, sometimes between near and far
and sometimes between other reasons. This proves that they accuse some of the creations of
Allah of being Mushrik, whereas they will deny it for themselves. Now it is apparent what
their Imam said in Taqwiyatul Iman as regards to them: “Many are associated with Shirk and
at the same time call themselves as Muslims. SubhanAllah! This deed and this claim! Verily
Allah has said the truth ‘Many are not Muslims but they commit Shirk’.”80
This point is worth noting down, as it will uncover their ignorance.
78
Dala’il al-Nubuwwa li Abi Na’eem, Chapter 22, Dhikr Sujood al-Baha’im, (‘Aalam al-Kutub, Beirut), vol. 2,
pp. 136-137.
79
Sunan al-Nisa’i, the book on al-Hiba, Hibat al-Mashaa’, (Noor Muhammad Kharkhana Tijarat, Karachi), vol.
2, p. 136.
80
Taqwiyat al-Iman, the first chapter on Tawhid and Shirk., (Matba’ ‘alimi, Andrun Lohari Darwaza, Lahore), p.
4.
Hadith 126: Tabrani, in Mu’jam al-Kabeer, narrates from Jabir Bin Abdullah al-Ansari
through a Hasan Chain, the Prophet commanded the sun to halt, and it immediately did
81
so.
I say: This incident is different to that when the sun was brought back after it went down, to
the extent that Sayyiduna Ali RadiAllaho Anhu was able to perform his ‘Asr prayers which
he missed whilst he was in the service of the Prophet . Imam Tahawi and other great
scholars have authenticated this Hadith. Alhamdulillah. This is whom we call the vicegerent
of Allah Almighty that the creation of Allah, in the heavens and in the earths, run with his
accord. All the creations of Allah are his followers. He has become Allah’s and thus
everything becomes his. Indeed he is such a vicegerent of Allah that when he was a milk-
drinking child, he would point towards the moon and the moon would prove its obedience.
Wherever he would point his blessed finger, the moon would move to the place. It is in a
Hadith that the uncle of the Prophet , Sayyiduna Abbas RadiAllaho Anhu came to the
Prophet and said, “My acceptance of Islam is because of witnessing one of your miracles.
You would be in your cradle and would talk to the moon. Wherever you pointed your finger
towards the moon would move accordingly.”
The Prophet said, “Yes! I would talk to the moon and it would talk to me. It would
prevent me from crying. I would here the thump when it would go in prostration under the
divine Throne.” (Narrated by Imam Baihaqi in his Dala’il, Imam Shaikul Islam Abu Uthman
Isma’il Bin Abdur Rahman al-Sabooni in al-Mi’atain, Khateeb and Ibn ‘Asakir narrated this
Hadith in their Tareekh Baghdad and Dimashq RadiAllaho Anhuma.)82
Imam Shaikh Sabooni says that this Hadith is Hasan83 in the chapter of Mu’jizat, miracles.
This was the power of the mild-drinking child, and now the Khalifatullahil Akbar is in his
peak. How can the sun disobey him? Let alone the sun and the moon, verily the appointed
Angels, in whose hands are the whole organisation of the universe, cannot penetrate the circle
of his obedience. The Prophet has said, “I am sent to the whole of the creation”
(Narrated by Imam Muslim from Abu Hurairah RadiAllaho Anhu).84
The Qur’an states: “Most Blessed is He Who has sent down the Criterion to His Servant that
he maybe a Warner to all the people of the world (Li al-‘Aalameena)” (25:1). The Angels are
also included in the word “Àalameen.” Sayyiduna Sulaiman Alaihis Salaat wa Salaam
missed his ‘Asr prayer after he was watching the horses, “till the sun went behind the scenes”
(38:32), he then said, “Bring forth the sun for me.” (38:33).
Ameerul Mu’mineen Maula Ali RadiAllaho Anhu states in its commentary that the pronoun
in the verse refers to the sun and the second person pronoun refers to those Angels who
control the sun. Meaning Prophet Sulaiman ordered those Angels to bring back the sun. As
per order, the sun was brought back and Prophet Suleiman Alaihis Salaam read his Prayer.
81
Al-Mu’jam al-Awsat, Hadith 4051, (Maktabat al-Ma’arif, Riyadh), vol. 5, p. 33.

Majma’ al-Zawa’id, the book on ‘Alaamat al-Nubuwwa, the chapter on Habs al-Shamas Lahu , (Dar al-
Kitab al-‘Arabi, Beirut), vol. 8, p. 296.
82
Al-Khasa’is al-Kubra, with references to al-Baihaqi and al-Sabooni, the chapter on Munagaat li al-Qamr,
(Markaz Ahlesunnat, India), vol. 1, p. 53.
83
Good, often used to describe a hadith which is reliable but which is not as well authenticated as one which is
Sahih.
84
Sahih Muslim, the book on al-Masajid Wa Mawdi’a al-Salat, (Qadimi Kutub Khana, Karachi), vol. 1, p. 199.
It is stated in Ma’alim al-Tanzeel, “It has been stated that Sayyiduna Ali RadiAllaho Anhu
said that the words of Sulaiman Alaihis Salaam, ‘Rudduha Alaiyya’ by the order of Allah
Almighty, was referred to the Angels who were in control of the sun. Thus the sun was
brought back for him and he prayed his prayer on time.”85
Indeed Sayyiduna Sulaiman Alaihis Salaam is one of the vicegerent of our beloved Prophet
, then what is going to be the status of the Prophet ? May Allah Almighty shower many
blessings on the great Imam, Imam Rabbani, Ahmad Bin Khateeb Qastalani. He writes in his
books, Mawahib Laduniya and Manh Muhammadiyya: “He is the treasure of the secrets
and by whom the orders of the world take place. There is no order except that it goes to him
86
and no bounty is distributed except through his command”
May my parents be sacrificed upon him who is the king and the master,
Since when Prophet Adam Alaihis Salaam was between Soil and water.
When he intends to order something, nothing can go against him,
As there is no one in the universe who can instruct anything against him.
I say: and yes! How can anyone go against his will when the command of Allah cannot be
changed by anyone? La Raadda Li Qadaa’ihi wa La Mu’aqqiba li Hukmihi (There is no one
who can deny his decision nor anyone can change his order).
It is in both Sahih Bukhari and Sahih Muslim and in Sunan Nisa’i etc that Ummul
Mu’mineen Sayyidah ‘Aisha Siddiqah RadiAllaho Anha asked, “O Prophet of Allah! I don’t
see the Lord Almighty except that He fulfils your wishes and desires immediately”87
O Muslims! Just look around, if there is any Wahhabi then push him outside together with
that false Sufi, who has gone in extremes like the Christians! Now listen to the Hadith of the
Prophet , narrated by Anas RadiAllaho Anhu: When Abu talib fell ill, the Prophet of Allah
came to visit himk. Abu Talib said, “O my nephew! Pray to your Lord who has sent you that
he cures me.” The Prophet prayed for his health, “O My Lord! Give cure to my uncle.”
No sooner did these words were uttered that Abu Talib stood up as if he was untied. He said
to the Prophet, “O my nephew! Indeed the Lord obeys you.” The Prophet (did not
express his spite at this statement but) said, “O my uncle! If you obey Him, He will also do
85
Ma’alim al-Tanzeel (Tafseer al-Baghawi), under the verse 38:33, (Dar al-Kutub al-‘Ilmiyya, Beirut), vol. 4, p.
52.
86
Al-Mawahib al-Ladunniyya, Al-Maqsad al-Awwal, (Al-maktab al-Islami, Beirut), vol. 1, p. 56.

87
Sahih al-Bukhari, the book on al-Tafseer, the chapter on Qawluhu Turji Man Tashaa, (Qadimi Kutub Khana,
Ibid, the book on al-Nikah, the book on al-Shigaar, vol. 2, p. 766
Sahih Muslim, the book on al-Ridaa’a, the book on Jawaaz Hibataha Nawbataha Li Darratiha, (Qadimi Kutub
Khana, Karachi), vol. 1, p. 473.
Sunan al-Nisa’i, the Dhikr Amri Rasoolillahi fi al-Nikah, (Noor Muhammad Karkhana Tijrat, Karachi), vol.
2, p. 67.
Musnad Ahmad Bin Hanbal, narrating from ‘Aisha RadiAllaho Anha, (Al-makata al-Islami, Beirut), vol. 6, p.
134.
the same.” (Narrated by Ibn ‘Adi, through Haitam al-Bakka, narrated from Thabit al-Banani
who narrated from Anas Ibn Malik RadiAllaho Anhu).88
Further, there is another Hadith. The Prophet has said, “Indeed I will be the master,
Sayyid, of everyone on the Day of Judgement. I will have the flag of Hamd in my hand. I
will walk and people will follow me till I will reach the doors of Jannah. I will open the
doors. It will be asked, ‘Who is there?’ I will reply, ‘I am Muhammad’ . It will be then
said, ‘Welcome O Ahmad!’ Then when I will see my Lord, I will go in prostration. At this
point it will be said, ‘Raise you head. Seek intercession and your intercession will be
accepted’. Thus, those who will be in the hellfire will be freed by the mercy of Allah and by
my intercession. (Narrated by Hakim in al-Mustadrak and Ibn ‘Asakir, narrating from
‘Ubadah Bin Samit RadiAllaho Anhu).89
There is another Hadith as regards to this subject.
The Prophet has said, “Indeed My Lord sought my consultation as regards to my Ummah
that what He should do to them? I said “O my Lord! Do what You Like. They are Your
creations and Your servants.” He Consulted me the second time. I said the same thing. He
consulted the third time, I replied in the same manner. Then Allah Almighty said, “I will,
indeed, not dishonour you as regards to your Ummah, O Ahmad!”
He then gave the glad tidings that seventy thousand, 70 000, of my followers will
enter Jannah without being accounted, and there will be seventy thousand, 70 000, with
every thousand, 1000. (Narrated by Imam Ahmad and Ibn ‘Asakir from Huzaifah RadiAllaho
Anhu)90
Alhamdulillah! This is the meaning of the other Hadith in which Allah Almighty will say to
the Prophet on the Day of Resurrection, “All these people want My happiness and I want
your happiness, O Muhammad! ”91 “I have sacrificed My entire kingdom, from the
heavens to the earth on you.” SallAllaho Ta’ala Alaika wa ‘Ala Alika Wa Baraka Wa Sallam.
O Muslims! O the one of Ahlus Sunnah Wal Jama’ah! Let alone the sun and moon obeying
his command, the sun does not rise till it sends salutations upon the vicegerent of the Prophet,
his inheritor, his beloved, Ghauth al-Thaqalain, Ghaith al-Kaunain Sayyiduna wa Moulana
Imam Abu Muhammad Shaikh ‘Abdul Qadir Jilani RadiAllaho Anhu.
Imam Sayyidi Noorud Deen Abu al-Hasan ‘Ali Shatnufi- about whom Sayyidi Abdullah Bin
As’ad Yafa’i Shafi’i says in the book Mirat al-Janan, “He is a scholar, Imam, Faqih, Alim
and a Muqri”- writes in his renowned book, Bahjat al-Asrar:
88
Al-Kamil Li Ibn ‘Adi, the biography of al-Haitham Bin Jamaz, (Dar al-Fikr, Beirut), vol.7, p. 2561.
89
Ittihaaf al-Sa’adah al-Muttaqeen, with reference to al-Hakim and al-‘Asakir, in the description of al-Shafa’ah,
(Dar al-Fikr, Beirut), vol. 1, p. 30.
Kanz al-‘Ammal, with reference to al-Hakim and Ibn al-‘Asakir, Hadith# 32038, (Muassas al-Risala, Beirut),
vol. 11, p. 434.
90
Musnad Ahmad Bin Hanbal, narrating from ‘Huzaifa RadiAllaho Anhu, (Al-makata al-Islami, Beirut), vol. 5,
p. 393.
Kanz al-‘Ammal, with reference to Ahmad Bin Hanbaland Ibn al-‘Asakir, Hadith# 32109, (Muassas al-Risala,
Al-Khasa’is al-Kubra, the chapter on Ikhtisaasihi Bi Anna Ummatahu Wudi’a ‘Anhum al-Amr, (Markaz
Ahlesunnat, India), vol. 2, p. 210.
91
Mafatih al-Ghaib, (Al-Tafseer al-Kabeer), under the verse 2:142, (Dar al-Kutub al-‘Ilmiyya, Beirut), vol. 4, p.
87.
“Abu Muhammad Abd al-Salaam Bin Abi Abdillah Muhammad Bin Abd al-Salaam Bin
Ibraheem bin Abd al-Salaam al-Basari, originally from Baghdad and resides in Cairo (771
A.H.) says that Sheikh Abu al-Hasan ‘Ali Bin Sulaiman al-Baghdadi al-Khabbaz (633 A.H.)
has informed that our two teachers, Sheikh Abu al-Qasim Umar Bin Mas’ud and Abu Hafs
Umar Kamimati RahimahumAllahu stated (591 A.H.):
Our Sheikh Abdul Qadir Al-Jilani RadiAllaho Ta’ala Anhu used to walk in the midair above
the heads of the people, present in the gathering. He would say that the sun would not rise
except that it would greet me. The New Year would appear to me and would tell me all that
which was to happen in that year. The new week would came to me and tell me as to what
will happen during that week also a new day would come and do the same. I swear by the
Dignity of my Lord! All the goodness and badness are presented to me and my eyes are fixed
on the al-Lahw al-Mahfuz (The Divine Tablet). I am always diving in the sea of the
knowledge of Allah and His Mushadah. I am your witness in the court of Allah Almighty and
I am the heir of the Prophet and his Inheritor in this world.”92
Hadith 127: On the Authority of Sahih Muslim, Sunan Abi Da’ud, Ibn Maja and Mu’jam
Kabeer Tabrani that Sayyiduna Rabi’a Bin Ka’ab Aslami RadiAllaho anhu narrated that I
would stay with the Prophet during the night times. I would bring to him water for
ablution and fulfil his other needs. The Prophet once asked, “Ask, what are your asking
for?” I replied, “I want to accompany the Prophet in the paradise.” The Prophet then
asked, “Anything else?” I said that that is enough. Then he said, “Assist me through
making excessive prostrations.”93
Alhamdulillah every sentence of this Hadith is an attack on the foundations of the Wahhabis.
The Prophet asked without any specification, “Sal” (“Ask”). This shows that the Prophet
can fulfil all the needs. All the wishes of this world and the Hereafter are in the hands of
the Prophet .
Shaikul Shuyukh, Arif Billah, and Shaikh Muhaqqiq Moulana Abdul Haq Muhadith Dehlvi
Rehmatullahi Alaihi writes in the commentary of Mishkat: The asking of the Prophet, “Ask”
is an unconditional question. There are no limitations or restrictions attached to it. This is to
understand that it is within the power and authority of the Holy Prophet to grant the
desire. Whatever and to whomsoever the Holy Prophet wanted to, he can grant by the
permission of Allah Almighty.”94
Fa Inna Min Judika al-Dunya wa Darrataha
92
Bahjat al-Asraar, the description on Kalimaat Akhbara Biha ‘An Nafsihi, (Dar al-Kutub al-‘Ilmiyya, Beirut),
p. 30.
93
Sahih Muslim, the book on Salaah, the chapter on Fadl al-Sujud wa al-Haththu ‘Alaihi, (Qadimi Kutub
Sunan Abi Da’ud, the book on Salaah, the chapter on Waqt Qiyam al-Nabi , (Aftaab ‘Aalam press, Lahore),
vol. 1, p.187.
Kanz al-‘Ammal, , Hadith#19006, (Muassas al-Risala, Beirut), vol. 7, p. 306.
Al-Mu’jam al-Kabeer, narrated from Rabi’a RadiAllaho Anhu, Hadith# 4576 (Al-Maktaba al-Faisaliyya,
Beirut), vol.5, pp. 57-58.
94
Ashi’at al-Lam’aat, the book on Salaah, the chapter on al-Sujud wa Fadlih, (Maktaba Nooriya Razawiyya,
Sikhar), vol.1, p. 396.
Wa Min ‘Uloomika ‘Ilmal Lawhi wa al-Qalami95
The world and the Akhira (hereafter) comprises of the Holy Prophet’s generosity.
And the knowledge of the Lawh (Divine Tablet) and Qalam (Divine Pen) are from the
Prophet’s knowledge.”
This is a verse from the famous poem of Imam Muhammad Busairi Quddisa Sirruhu, Qasidah
al-Burdah, The poem of the cloak. O Prophet of Allah! Everything of the Dunya and
Akhirah, of this world and the hereafter, is part of the generosity of the Prophet . The
knowledge of the Lawh and Qalam, which has everything of the past and the future, Ma
Kana Wa Ma Yakun, in which there is the description of the Day of Resurrection and its
details, is only a chapter of the knowledge of the Prophet . This is the beliefs of the great
Imams about the Beloved Prophet MUHAMMAD , and what about that tyrant who wrote:
“Whosoever is named Muhammad has no choice over the anything.”96 (Taqwiyatul Iman)
‘Allama Mulla ‘Ali Qari Rehmatullahil Bari writes in Mirqat Sharh Mishkat:
“The Prophet asked the question unconditionally. It signals that Allah Almighty has
bestowed him the general powers that he can give whatever he likes from the treasures of
Allah Almighty”97. Alhamdulillah Rabbil ‘Alameen.
What’s more striking? The companion of the Prophet, Rab’i RadiAllaho anhu asked from him
Jannah! As’aluka Murafaqataka Fil Jannah. “I ask the companionship of the Prophet in the
paradise.”
Hadith 128: An authentic and a great Hadith narrated by Tirmidhi, Ibn Maja, Ibn Khuzaima,
Tabrani, Hakim and Baihaqi, narrating from Sayyiduna Uthman Bin Hanif RadiAllaho Anhu.
Imam Tirmidhi has called it a Hasan and Ghareeb98 Hadith, and Tabrani and Baihaqi has
called it Sahih. Hakim, under the conditions of Bukhari and Muslim has called it Sahih.
Moreover, many great scholars of Hadith, like Imam Zakiyuddeen ‘Abd al-Atheem Munthiri
and others have authenticated it. The hadith is that in which the Prophet taught a blind
man the supplication:
95
Al-Kawakib al-Durriya Fi Madhi Khari al-Bariyya, (Qasida al-Burda), chapter ten, (Markaz Ahlesunnat,
Gujarat) p. 59.
96
Taqwiyat al-Iman, the fourth chapter on Shirk in Worship, (Matba’ ‘Alimi, Andrun Lohari Darwaza, Lahore),
p. 28.
97
Mirqat Sharh Mishkat, the book on Salaah, the chapter on al-Sujud Wa Fadlihi, under the Hadith# 896, (Al-
Makataba al-Habibiyya, Koita), vol. 2, p. 615.
98
A hadith which has a single reporter at some stage of the Isnad, chain.
“O Allah! I ask You with the Wasila of the Prophet MUHAMMAD . O MUHAMMAD!
I supplicate to Allah Almighty with your wasila, so that Allah Almighty may grant me my
desires. O Allah! Accept the intercession of the Prophet on my behalf.”99
This Hadith is another wound on the hearts of the ill-hearted, in which there is a calling to the
Prophet and also the seeking the help of the Prophet . However, in the narration of
Hisn Haseen, the narration is “Lituqdiya Li”, an imperative, “So that you (O Prophet) fulfil
my needs”
Sheikh Fadil Ali Qari Alaihir Rehmatul Bari writes in the commentary of this book, Hirz
Thameen Sharh Husn Haseen:
In another narration, it is with the subject, meaning, “That you may fulfil my needs.” It
means that, “You become the means of fulfilling of the needs and reaching my wishes.”100
I say: The Prophet taught the blind person this Du’a in his lifetime that after the prayer,
supplicate with our name, seek through our name, and seek help and aid. This was enough to
anger the Wahhabis.
Firstly: whatever is Shirk, the differentiation between life and death, close and far, present or
absent denied as we mentioned it above.
Secondly: The Du’a was not such that after the prayer one should supplicate to Allah firstly,
and then come to my presence (of the Prophet) and then say “Ya Muhammad” until the end.
In addition, it is Sunnah to supplicate silently, in which presence and absence is all the same;
in common-usage both ways will be calling to the one not present. In addition, Sayyiduna
Uthman Bin Hanif RadiAllaho Anhu taught the same Du’a to a person at the time of the
caliphate of Uthman Ghani RadiAllaho Anhu. Now seeking the help of the Prophet after his
demise is destruction to the foundations of the misguided. The narration in Mu’jam Kabeer
of Imam Tabrani is such. A person came to Uthman Ghani RadiAllaho anhu with regards to
seeking some assistance, but he was unable to attract the attention of the Khalifa on every
attempt. The same person met Uthman Bin Hanif, RadiAllaho Anhu, and told him his
problem. Uthman bin Hanif gave him some advice, “Perform Wudhu, pray two Rak’at
prayers and then supplicate this way, ‘O Allah! I ask You with the Wasila of the Prophet
Muhammad ( ). O Muhammad! ( ) I supplicate to Allah Almighty with your wasila, so
that Allah Almighty may fulfil my needs. O Allah! Accept the intercession of the Prophet
on my behalf’, then come to me in the evening I will come along with you.”
99
Sunan al-Tirmidhi, the book on al-Da’awat, Hadith# 3589, (Dar al-Fikr, Beirut), vol. 5. p. 336.
Sunan Ibn Majah, the chapters on Iqamat al-Salaah, the chapter on MA Ja’a Fi Salaat al-Haajah, (H.M. Sa’eed
Comp. Karachi), p.100
Sahih Ibn Khuzaima, the chapter on Salaat al-Targheeb wa al-Tarheeb, Hadtih# 1219, (Al-Makata al-Islmai,
Beirut), vol.2, p. 26.
Al-Mu’jam al-Kabeer, narrating from ‘Uthman Bin Haneef, Hadith# 8311, (Al-Maktaba al-Faisaliyya, Beirut),
vol.9, p. 18.
Al-Mustadrak li Al-Haakim, the book on Salaat al-Tataww’u, Du’a Raddi al-Basr, (Dar al-Fikr, Beirut), vol. 1,
p. 313.
Dala’il al-Nubuwwah li al-Baihaqai, the chapter on Fi Ta’limihi al-Dareer Ma Kana Fihi al-Shifa, (Dar al-Kutub
al-‘ilmiyyah, Beirut),vol. 6, pp. 166-168.
‘Amal al-Yaum wa al-Laila li al-Nisa’i, Hadith# 657, (Dar Ibn Hazm, Beirut), pp. 159-160.
Al-Targeeb wa al-Tarheeb, al-Targeeb Fi Salaah al-Haajah, (Mustafa al-Baabi, Egypt), vol. 1, pp. 473-475.
100
Hirz Thameen Sharh al-Hisn al-Haseen Ma’a al-Hisn al-Haseen, the MAnzil of Monday, the Sallat al-Hajah,
(Afdal al-Matabi’), p. 125.
Thus, the person did what he was told, and went to the door of Uthman Ghani RadiAllaho
Anhu. The gatekeeper held his hand and took him inside. Ameerul Mu’mineen made him sit
on the bench and asked, “What made you come here?” The person mentioned him about his
needs and he fulfilled them straight away and then said, “If you ever need my help in future,
come to us.”
When the person left the house of Uthmna Ghani RadiAllaho Anhu, he met Uthman bin
Hanif and thanked him. He told him how Ameerul Mu’mineen did not pay attention to him
until you helped me. Uhtman Bin Hanif then said: “I swear by the Almighty. I did not say
anything to the Ameer. Yes, the reason for this is that I was with the Prophet and a blind
man came to him complaining about his blindness. The Prophet asked him to go the
ablution area, perform ablution, pray two Rak’at prayers and asked him to read the Du’a. I
swear that the blind man followed what the Prophet said, and before we could even leave; his
sight was restored as if he was never blind.” 101 (Imam Tabrani has narrated this Hadith
through many narrations and said, Wa al-Hadithu Sahihun, the Hadith his Sahih.).102
Alhamdulillah Rabbil ‘Alameen.
Hadith 129: The Prophet said to the people of Madina, “Be patient and rejoice as I have
put blessings in the scales of your sustenance.” (Narrated by Imam Tabrani’s Musnad from
Ammerul Mu’mineen Umar RadiAllaho Anhu).103 This hadith clarifies that the placing of
blessings in the sustenance of the people of Madina was done by the Prophet .
The Sanctity of Madina Munawwarah

Through The Words of the Prophet
(Muniyyat al-Labeeb Anna Tashree’a Biyadi al-Habeeb)
Hadith 130: On the authority of both Sahih Bukhari and Sahih Muslim the Prophet
supplicated: “O Allah! Ibrahim declared Makkah as sacred and I declare what is between the
two lands of Madina as sacred.” (Bukhari, Muslim, Ahmad and Tahawi in Sharh Ma’ani al-
Athar, all narrating from Anas RadiAllahu Anhu).104
101
Al-Mu’jam al-Kabeer, narrated from ‘Uthman Bin Hunaif, Hadith # 838, (Al-Maktaba al-Faisaliyya, Beirut),
vol. 9, p. 18.
102
Al-Targeeb wa al-Tarheeb, with reference to al-Tabrani, al-Targeeb Fi Salaah al-Haajah, (Mustafa al-Baabi,
Egypt), vol. 1, pp. 476.
103
Kanz al-‘Ammal, with reference to al-Bazzar, Hadith# 38123, (Muassas al-Risala, Beirut), vol. 14, p. 125.
104
Sahih al-Bukhari, the book on al-Ambiya, the chapter on Yazfuna al-Naslaan, (Qadimi Kutub Khana,
Karachi), vol. 1, p.477.
Ibid. the book on al-Magazi, the battle of Uhud, vol. 2, p. 585.
Ibid. the book on al-I’tisaam, the chapter on Ma Dhakara al-Nabiyyu , vol. 2, p. 1090.
Sahih Muslim, the book on al-Hajj, the chapter on Fadl al-Madina, (Qadimi Kutub Khana, Karachi), vol. 1, p.
441.
Musnad Ahmad Bin Hanbal, narrated from Anas RadiAllaho Anhu, (Al-Maktab al-Islami, Beirut), vol. 3, p. 149.
Sharh Ma’ani al-Athaar, the book on al-Sayd, the chapter on Sayd al-Madina, (H. M. Sa’eed company, Karachi),
vol. 2 p. 342.
Hadith 131: The Prophet has said: “Indeed Prophet Ibraheem declared Makka sacred and
supplicated for its people. I also declare Madina sacred as Ibrahim declared the city of
Makka sacred. I also supplicate for its Sa’ and Mudd (measuring scales. The Prophet prayed
for its blessings) twice as much as Ibrahim supplicated for the people of Makkah. (Bukhari,
Muslim, Ahmad, and Tahawi in Sharh Ma’ani al-Athar, all narrating from Zaid Bin ‘Asim
RadiAllahu Anhu).105
Hadith 132: It is also narrated in both Sahih Bukhari and Sahih Muslim that the Messenger
of Allah prayed: “O Allah, Ibrahim was Your servant, Your friend and You made Makka
sacred through his tongue. O Allah I am Your servant and Your apostle and I declare Madina
Munawwarah sacred which is between the two plains.”106
Imam Tahawi narrated similarly but also added, “And the Prophet prohibited that its trees
be uprooted, its leaves be beaten off or that anyone catches its birds.”107
Hadith133: It is in Sahih Muslim that Allah's Messenger said, “I have declared sacred the
territory between the two lava plains of Medina, so its trees should not be cut down or its
game be killed.” (Muslim, Ahmad and Tahawi narrated from Sa’ad Bin Abi Waqas
Hadith 134: Also, it is in Sahih Muslim that Allah’s Messenger said, “Ibrahim declared
Mecca as sacred and I declare sacred the area between the two stony grounds (i.e. Medina).
(Muslim and Tahawi narrated from Rafi’ Bin Khadeej RadiAllahu Anhu).109
105
Sahih al-Bukhari, the book on al-Buyu’, the chapter on Barakat Sa’a al-Nabi , (Qadimi Kutub Khana,
Sahih Muslim, the book on al-Hajj, the chapter on Fadl al-Madina Wa Du’a al-Nabi , (Qadimi Kutub
Musnad Ahmad Bin Hanbal, narrated from ‘Abdullah Bin Zaid RadiAllaho Anhu, (Al-Maktab al-Islami,
vol. 2 p. 342.
106
Sunan Ibn Maja, the chapter on the Rituals (Manasik), the chapter of Fadl al-Madina, (H. M. Sa’eed company,
Karachi), p. 232.
107
Sharh Ma’ani al-Athaar, the book on al-Sayd, the chapter on Sayd al-Madina, (H. M. Sa’eed company,
Karachi), vol. 2 p. 343.
108
Musnad Ahmad Bin Hanbal, narrated from Sa’ad Bin Abi Waqas RadiAllaho Anhu, (Al-Maktab al-Islami,
vol. 2 p. 341.
Hadith 135: It is in Sahih Muslim that Abu Sa’eed Khudri RadiAllahu Anhu narrates that the
Prophet has said, “O Allah! Ibrahim declared Makkah as the sacred territory and it
became sacred, and I declare Medina as the sacred territory, the area between the two
mountains (Air and Uhud). Thus no blood is to be shed within its (bounds) and no weapon is
to be carried for fighting, and the leaves of the trees should not be beaten off except for
fodder.”110
Hadith 136: It is in Sahih Muslim that the Prophet said, “O Allah! I declare sacred that
which is between the two plains like You made Haram (Makkah) sacred by the tongue of
Ibrahim” Alaihis Salaam. (Muslim, Ahmad and Ruyani narrated from Abu Qatada
Hadith 137: Imam Muslim narrates that the Prophet has said, “Indeed Ibrahim declared
the house of Allah as sacred and asked for its indemnity and I have declared Madina sacred,
which is between the two plains. Thus, its trees should not be uprooted nor should anyone
hunt its game.” (Muslim and Tahawi narrated from Jabir Bin Abdullah RadiAllahu Anhu).112
Hadith 138: It is in Sahihain (Bukhari and Muslim) that Abu Hurairah RadiAllahu Anhu has
said, “The Prophet of Allah has made Madinah- between the two plains- sacred and he
made up to twelve miles around Madinah sanctuary.” (Narrated by Imam Bukhari and
Muslim, Ahmad and Abdur Razzaq in his Musannaf).113
109
vol. 2 p. 342.
110
111
Ibid., vol. 1, pp. 440-443.

Musnad Ahmad Bin Hanbal, narrated from Abu Qatada RadiAllaho Anhu, (Al-Maktab al-Islami, Beirut), vol. 5,
p. 309.
Kanz al-‘Ammal, with references to Imam Ahmad and al-Ruyani, Hadith# 34875, (Muassas al-Risala, Beirut),
vol., 12, p. 244.
112
Kanz al-‘Ammal, with reference to Muslim, Hadith# 34810, (Muassas al-Risala, Beirut), vol. 12, p. 232.
113
Sahih al-Bukhari, the book on Fada’il al-Madina, the chapter on Haram al-Madina, (Qadimi Kutub Khana,
442.
Musnad Ahmad Bin Hanbal, narrated from Abu Hurairah RadiAllaho Anhu, (Al-Maktab al-Islami, Beirut), vol.
2, p. 487.
Al-Musannaf li ‘Abd al-Razzaq, the book on Hurmat al-Madina, Hadith# 17145, (Al-Majlis al-‘Ilmi, Beirut),
vol. 9, pp. 260-261.
In the narration of Ibn Jarir it states, “The Prophet of Allah declared its trees sacred that
they should not be uprooted nor should their leaves be beaten off.” (Ibn Jarir narrated this
Hadith from Khubaib al-Huzali RadiAllahu Anhu).
Hadith 139: On the authority of Imam Muslim, Rafi’ Bin Khadeej RadiAllahu Anhu narrates,
“The Prophet declared the plains of Madina, which is between the two grounds, sacred
(Haram). (Imam Muslim and Imam Tahawi narrated in Ma’ani Al-Athaar). 114
Hadith 140: It has also been narrated in Muslim and in Ma’ani al-Athaar from ‘Asim Ahwal
that he asked Anas Bin Malik whether the Prophet declared Madina as Haram-sacred. He
replied, “Yes. Its trees should not be cut, nor should its grass be uprooted. Whosoever does
that upon him will the curse of Allah, of the Angels and of all the people.” 115
Hadith 141: On the authority of Abu Da’ud that Sa’ad Bin Abi Waqas RadiAllahu Anhu
narrates, “The Apostle of Allah (peace be upon him) declared this territory to be sacred.” 116
Hadith 142: Sharhabeel narrates that we were placing traps on the grounds of Madina
Munawwarah (in order to catch prey). Zaid Bin Thabit Ansari RadiAllahu Anhu came to us,
threw the traps away and said, “Don’t you know that the Prophet has made it forbidden to
hunt or catch its prey?” (Narrated by Imam Abu Ja’far in the Sharh of al-Tahawi).117
In the narration of Abu Bakr Ibn Shayba the words are, “Indeed the Prophet has made the
grounds of Madina between the two plains sacred.”
Hadith 143: Abu Sa’eed Khudri RadiAllahu Anhu states: “The Prophet declared the place
between the two plains of Madina sacred, that its trees should not be cut down nor should
their leaves be beaten off.” 118
Hadith 144: Ibrahim Bin Abdur Rahman Bin ‘Auf narrates says that I caught hold of a bird
and went outside. I met my father, Abdur Rahman Bin ‘Auf RadiAllahu Anhu. He saw me
with the bird so he pulled my ears and released the bird. He then said, “The Prophet has
made the preys of Madina forbidden.”119
114
440.
vol. 2 p. 342.
115
441.
vol. 2 p. 343.
116
Sunan Abi Da’ud, the book on al-Manasik, the chapter on Fi Tahreem al-Madina, (Aftaab ‘Alam press,
Lahore), vol. 1, p. 278.
117
118
Ibid. vol. 1, p. 342.
119
Ibid. vol. 1, p. 342.
Hadith 145: Sa’ab Bin Jathama RadiAllahu Anhu narrates that the Prophet declared
Baqi’ sacred and said that there is no sanctuary except that which is the sanctuary of Allah
and His Prophet . (The three-above-Ahadith have been narrated by Imam Tahawi). 120
120
Ibid. the chapter on Ihya al-Ard al-Maytati, vol. 2, p. 175.

Greatness of The Prophet Muhammad Sallallahu Alaihi Wasallam

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Greatness of The Prophet Muhammad Sallallahu Alaihi Wasallam

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Relate to the greatness of the Prophet Muhammad , illuminating the light of faith in

Hadith 72: The Prophet has said:

Hadith 74: The Prophet of Allah says:

Hadith 81: A Bedouin came to the Prophet of Allah and said:

The people asked, “O Prophet of Allah!

“O Allah! Give keys of everything to Your beloved

Tere Tukro Se Pale Gair Ki Thokar Pe Na Daal

Hadith 123: The Prophet has said,

Al-Mu’jam al-Awsat, Hadith 4051, (Maktabat al-Ma’arif, Riyadh), vol. 5, p. 33.

Al-Mawahib al-Ladunniyya, Al-Maqsad al-Awwal, (Al-maktab al-Islami, Beirut), vol. 1, p. 56.

Fa Inna Min Judika al-Dunya wa Darrataha

The Sanctity of Madina Munawwarah

Ibid., vol. 1, pp. 440-443.

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