PROPHET SPEAKS
[English Translation of Kalam-e-Nubuwwat]
Volume 1
‘By - : Maulana Muhammad Farooque Khan
Rendered into English by D. Abdul Karim
CONTENTS
PREFACE
FOREWORD - Importance of the Hadeeth | (Sayings) - Semantic Narrations Preservation of the Sayings- Propagation of the Sayings - The Written Collection of the Sayings -
A Particular Kind of Narrative of the Hadeeth
. Continuation and Proofs 2 - Evaluation of the Hadeeth _ eR:
“UMMAL-AHADEETH = FUNDAMENTAL CONCEPTS AND BELIEFS.”
KNOWLEDGE’ AND WISDOM
Importance of Knowledge and Wisdom -
. Safeguarding the Knowledge Comprehension and Insight ©
- Propagation of Knowledge _ Knowledge and Action _ ‘-
“NATURAL RELIGION
PERCEPTION OF ALLAH = uae Faith in Allah - . 5 * Sacrosanctity and Holiness- of Allah” - Mercy and Forgiveness ~ ‘Greatness of Allah _ Self Respect of Allah The Rights of Allah : ; * Love of Allah - TG ia
102 111
2424 4130 139
4 Prophet Speaks - I
Fear of Allah 148 Good Opinion about Allah 156 Obedience of Allah 158 Respect for Monotheism 163 BELIEF IN FATE ys 471 Importance of Belief in Fate : 172 Belief in Fate: Its Effect on Man’s Character and : Conduct - 176 BELIEF INTHE PROPHETHOOD .. * 181 Belief in the Prophethood 183 Revelation: Manner ofits Descent. é 188 Profile of the Prophet of Allah (pbuh) ~~ 192 Similitude of the Prophet of Allah (pbuh) “+ 496 Love for the Prophet of Allah (pbuh) ~~ * 201 ’ Blessings and Salutations _ 205 Obedience of the Prophet of Allah (pbuh) "209 Universality of the Prophet's Mission 214 End of the Prophethood 216 A Few Distinctive Attributes of Prophet of- Allah (pbuh) - : -222 ~ Desistance from Exaggeration 228 ~ Prophet Muhammad (pbuh): His State of Servitude 231 Demise of Prophet. Muhammad (pbuh) * 239 Companions of the Prophet of Allah (pbuh)- 243 The Ummah (Brotherhood) of Prophet ie Muhammad (pbuh) : _ 250 A Few Predictions of Prophet Muhammad pou ” 260 BELIEF INTHE BOOK — . 267 Belief in the Book =i 269 Loftiness of the Quran 270 Recitation of the Quran: : : 282 Acting According to the Quran. ’ ' 287 BELIEF IN THE HEREAFTER ~ , "291 Belief in the Hereafter es ~ 293 World of interval (Barzakh) : ; 294 ~_ Signs of the Day of Judgement 299
The Day of Resurrection ; 306
Prophet Speaks - |
Paradise and Hell
Sighting at Allah
Effects of Belief in the Hereafter on Man's Thoughts and Actions
FAITH AND ISLAM Effects and Results of Faith State of Conviction Portrait of the Believer Good Qualities of Islam
kekkik
it 7 Praise be to Allah, Lord of the Universe, 7 Z and Peace and Prayers be upon _ His Final Prophet and Messenger, his Companions and Folfowers.
PREEAGE
In Islam, after the Holy | Quran, the thing which is. 3. of fundamental importance is the Traditions and Sayings. of the Prophet of Allah (peace be upon him). Although, many different compendiums, of the Sayings -have been published in Urdu, which are important in their own right, a strong need was being felt.for a selection of such Sayings in which Islam has been presented as a complete philosophy of life and as a system of life. This selection of
_ the Sayings which is being presented before the readers under the title “The Word of the Prophet” has been compiled keeping in view this necessity.
This selection of the Sayings comprises of different chapters. Every chapter commences with an introductory note. After the introductory note, the Sayings have. been given. Wherever required, the Sayings have -been explained. In the explanation of the Sayings, our efforts have been that not only the readers should find the answers to the questions that arise in their minds, but-also develop in them the true craving for understanding the Sayings and comprehend the teachings of Islam so that they could truly realise the nature of the Religion of Islam.
In the Foreword of the book, light has been shed on the importance of the Sayings, its history of compilation, and other related important topics. Efforts have also been made to remove the doubts and confusion concerning the ~ Sayings. The efforts of the Imams and Scholars of Sayings (Muhadditheen) who have rendered remarkable services in the field of the science of the Sayings cannot be ignored. It can be very well gauged from their services towards the sciences of the Sayings that not only the Imams and the
8 Prophet Speaks - |
Scholars of Sayings laid down the foundations for academic research and investigation, but whichever science or technology they took up, they carried it through to its pinnacle.
In the first volume of the book, the Sayings concerning Islamic ideology and beliefs have been presented. The Sayings about Islamic practices of worship, Islamic ethics, sociology, politics, economics, and propagation, etc. along with relevant explanations shall be presented in the succeeding volumes.
We thank with the bottom of our -heart all those gentlemen who bestowed us with their valuable suggestions in the compilation of this book and guided us in this behalf.
~ ‘We pray Allah to accept this humble effort. Muhammad Farooque Khan Kurpi, Hamzapur Pathan Sultanpur (UP), India
Muharram 29, 1389 AH April 16, 1969
FOREWORD
Importance of the Hadeeth (Sayings)
The foundation of Islam, in fact, is based on the Holy Quran and the Sayings of the Prophet (pbuh). The Sayings. of the Prophet comprise of both his words and his actions.
While acquiring knowledge about Islam, neither the Quran nor the Sayings and the Traditions of the Prophet can be ignored. The Prophet himself has said:
OS igs PRLS Us glad G5 obal pha 55 Gh
(actadl: plac! Gb .53St0 9 lage) alg ty; Ae 5 4 alt _- “L have left with you two things; -you- cannot go : astray as long as you adhere and hold fast to them,
and they are the Book of Allah and the. ‘Traditions of
His Prophet. ke .
It is made evident from the above that both the Holy Quran and the Traditions of the Prophet are-the sources of guidance till the” ‘Day of Judgement; one -cannot”be kept apart from the other ‘It is also mentioned in the Quran:
“ereysdd. di kedags Sedrastat as
" Say (0 Prophet): “if you love Allah, follow me; Allah will love you.” - (The Quran, 3:31)
z
Prophet Muhammad (peace be upon him) says in this regard:
i gin 550 EL ih tas Gg oe
(ole) - ull Gi Gd GB eas 9 alll wad 1B “One who obeys Muhammad, he obeyed Allah, and one who disobeyed Muhammad, _ certainly
1 Muatta & Mishkat, Chapter: Holding fast to the Traditions.
10. : Prophet Speaks - I"
disobeyed Allah. Muhammad is the dividing line-
between the people.”
‘In fact, the Sayings are nothing but elaboration of . the Quran. For-example, it has been ordairied in the Quran to establish Prayers (Salat), but the method of its performance and all other related details canbe found only in the Sayings of the Prophet. Similar is the case with other ordinances of the Quran. The Prophet of Allah (pbuh) has - guided ‘us in every segment ‘Of our life. With regard to the - religious. issues, the’ Quran: generally gives fundamental - instructions; the Sayings ‘and actions‘ of: the . Prophet provide us details about them. The Prophet of Allah (pbuh) has explained the Quranic injunctions and ordinances and had practically implemented them in the day-to-day life. Explaining ‘the fundamental ordinances and injunctions was, in fact, one of his duties. Hence, the Holy Quran says:
(rer ae) Aigo rls sy Has Wess
“and (O Prophet), We have sent.down: unto. you the *. -
Message that you ‘may explain clearly to men what. * is sent for them. * (The Quran, 16: a)
; It was. ¢ quite avident to the islamic. scholars ‘and the Muhadditheen (Scholars, of Sayings) : that the Sayings: of ° “the Prophet. are, in reality, explanation’ of ‘the Quran. Hence, Allama Hafiz Ibn Katheer says:
“4 Aadds § gli 45,08 [Gis ata, Sule “Obedience of the Traditions is incumbent upon ‘you, because they are the explanation and
- exegesis of the Quran.” . _ Similar is the opinion of Imam Shatabi. He says:
Sl SOL GANg adi ate, Wt cciK (1+ (0 ee scstaalgll) ats SI
1 Bukhari.
Prophet Speaks - | = ‘11
won “The Sunnah: (Traditions) obtains -the status of : exegesis for explaining the meaning of the Quran.”
- ~ + In the-Sayings itself there are proofs that tell-us that - along with the Quran, the Sayings are our-indispensable requirement. Hence, Imam’ Bukhari has narrated. this Saying that. once a delegation of the tribe of Abdul Qais met Prophet of .Allah (pbuh) and said: “Unbelievers interpose between you and us, and we cannot come to you _ except during the forbidden months.” Hence, the Prophet of Allah (pbuh): after describing and explaining the injunctions and ordinances: about Prayers, Fasting, Zakat, etc. told them:- “Protect and memorise them, and teach them to those who.have been left behind. J
; ‘Similarly, Hazrat Malik bin Houarith. says: “The Prophet of Allah (pbuh) said-to us: Return home and téach to the people the things that Ihave taught you.”
'." °* Further, jt is understood from-the Sayings that . “whenever. a’ new tribe embraced. Islam, the’ Prophet. of Allah (pbuh) used to depute one of his Companions who — was well-versed with not only the Holy Quran but also his"
Sayings and Traditions to that tribe so‘that he could stay: . ,
‘with them: and’ teach “and: impart, to ‘them’ “the” iplemic: - knowledge. i :
The. Prophet of Allah fh (pbuh) has himself instructed to propagate his Sayings and Traditioris: Hence, -while addressing the gathering of more than 100,000 persons at the time of Hajjat al-Wida™ (TI he awe A Hell) ae told * them among other is pee
- pl.ds dist totes’ gilts fan sats Vite aN 5205
(plat wala igslees) ; 2g gia <7. “May Allah make. him thrive: and. prosper who ‘4.-: listened to my words,.remembered them.and then |
12 Prophet Speaks - |
conveyed them to that. person who had not heard them.”
It is narrated in Tirmizi and Ibn Maaja that the Prophet of Allah (pbuh) said: ;
S38 Gee LS GEG UE he fae Hal ab 52a
-gelis bs 4S sf als “May Allah make him thrive and prosper who listened to a word from us, and then conveyed it to others as he had heard it, because some of the people whom the word is conveyed are more capable of conserving the word than those who had originally heard it.”
He concluded the address on the following note: (sts) cst Aalst gles “Those who are present should convey to those who are absent.”2
If the Sayings and the Traditions were not important and essential for the Muslim Community, the Prophet of Allah (pbuh) would not have, insisted upon their propagation so emphatically.
Semantic Narrations
Amongst the narrators there are those who have amazingly preserved the words of the Sayings. However, there are others who have preserved just the meaning of the Sayings. Hazrat Ibrahim Nakhyi says that: “Hazrat Abi . Zarawe bin ‘Amr bin Jareer once narrated a Saying to me and after two years when | asked him again about the same Saying, he repeated that Saying without omitting even a word.” Hazrat Abdul Malik bin Umair says: “When |
+ Bukhari, Kitab al-{lm. 2 Bukhari, Kitab al-lIm.
Prophet Speaks - | ar 13
-Narrate a Saying, | do not skip even an alphabet.” Similarly, Hazrat Qatada says: “Whatever- my ears listen, my heart preserves it.”: .
However; on the. other end we find this: expression too that, “Latitude is given if the :words are changed keeping the chain of~ authorities (Asnaad) intact and secured and:on the condition that the meaning should not get changed.” Hazrat Wathila bin Asqa’ says: “It suffices ‘you if we narrate the meaning of a Saying.” Hazrat Muhammad bin Seereen says: “I used .to hear a Saying from ten different men; their wordings used to be different but the ‘meaning remained the same.” Hazrat Sufiyan Thauri says: “If | tell:you that | am describing verbatim the thing that | have -heard, do not authenticate me; | would be describing just the meaning.”
- It is-a-fact that while some narrators have tried to memorize the- wordings of the Sayings, the others have thought it enough to just preserve their meaning; that was the only thing “possible ‘in the circumstances. Hazrat Wakee* says: “If narrating the Sayings semantically had_ not been allowed, it would reve been calamitous for the ipeePles
: ” The “proof for the semantic narrations: being permissible’ can be-found in the Holy Quran too. The Quran narrates a particular statement in different words -in different’ places, but its meaning and purport never changes. Semantic’ narrations get unreliable when the narrator becomes untrustworthy because of Week of his intellect andinsight. ~ — ; z
Preservation of the Sayings”
It was the Companions of the Prophet who were responsible for the preservation of the Sayings in the first’ place, and they. understood their responsibility very well.
Therefore, the Companions were very careful while describing and narrating the Sayings. They were always
14 Prophet Speaks - |
careful that no wrong statement should get attributed towards the Prophet of Allah (pbuh), because the Prophet of Allah (pbuh) had forewarned: “One who ascribes towards me knowingly a false statement he should make ready his abode in the Hell.”
It was the general practice of Hazrat Abu Hurairah that when he used to begin narrating the Sayings of the Prophet, he invariably used to say: “One who ascribes towards me knowingly a false statement he should make ready his abode in the Hell.” (lsaba)
The Prophet of Allah (pbuh) was very particular that the people should be able to fully understand whatever he said to them. Therefore, it was his practice to repeat thrice all his statements,’ because it.is fact that in understanding and preservation of the Sayings, the Companions were not bestowed with equal capabilities. Some of the Companions used to spend more ‘time with the Prophet of Allah, and some less. In the intellect and acumen too, they were not equal, nor were they had equal memory power. Therefore,
‘in the narration of the Sayings the rank of some of: the Companions is greater than the others. Hazrat Abu Hurairah has narrated:large number of Sayings because
_he had the opportunity to be with the Prophet of Allah (pbuh) most of the time, and also because he had extraordinary fondness to memorise the Sayings, and used to always accompany the Prophet of Allah (pbuh) to learn more. about the Islamic teachings. Similar was the case of Hazrat Abdullah bin Masood that when Hazrat Abu Musa Ash‘ari came from Yemen; for a long time, he was under the impression that Hazrat Ibn Masood was a member of the Prophet's household, because Hazrat Ibn Masood and his mother used to frequently visit the house of the Prophet of Allah (pbuh).?
1 “Whenever he used to speak, he-used to repeat thrice till it was fully understood.” (Bukhari) .
2 Isaba.
Prophet Speaks - | 15
Hazrat Anas served the Prophet of Allah (pbuh) for nine years. Similar was the case of Hazrat Rafe’ and Hazrat Bilal. Amongst the women, the wives of the Prophet of Allah (pbuh) had the opportunity to spend more time with him in his private life. Therefore, the Companions used to acquire knowledge concerning the Sayings from each other; even the eminent Companions were no exception. Hazrat Abu Hurairah says: “People knew about my companionship with the Prophet of Aliah (pbuh) and, therefore, they used to enquire me about the Sayings; they included even Umar, Uthman, Ali, Talha and Zubair.”'
Hazrat Abdullah bin Abbas used to meet different Companions in search of the Sayings. Hazrat Anas says: “Whatever we narrate before you, all of it we have not heard directly from the Prophet of Allah (pbuh); rather some of it we have heard from each other.”2
It is a proven fact that the Companions of the Prophet used to take up lengthy and arduous journeys to acquire the knowledge of the Sayings. Hazrat Jabir journeyed from Madinah to Syria just to hear a Saying directly from a narrator. At that time, it was a journey of one month, and he took up the pmney: eating: that he might die before hearing that Saying.?
Similarly, it is narrated that Hazrat Abu Ayyub Ansari travelled. a long distance just to hear a Saying from Hazrat Ugqba bin “Aamir. Although he had heard this Saying. directly from the Prophet of Allah (pbuh) himself, he had developed a slight doubt about it. Just to clear this doubt, he travelled from Madinah to Egypt. When he reached Egypt and met Hazrat Ugba bin ‘Aamir, he said to him: “Please describe the Saying that you had heard from the Prophet of Allah (pbuh) about the concealment of the
1 fbn Sa'd. 2 Mustadrak Haakim.
3 Jame’ Bayan al-lim, bn Abdul Bar, p. 93;- Bukhari, Bab al-Khurooj fi Talab al-lim.
16 : Prophet Speaks - |
defects of Muslims; none exists now -except. you and | amongst those. who had-heard this Saying.” After hearing the Saying, he immediately turned back towards Madinah; he-did not even unsaddle his camel.’ The Saying was-this: ’ “Whoever conceals the defects of a-Muslim, Allah would conceal his alas on ine Day of Judgement.”
ikeues: it is reported in Darmi that one of the : Companions visited Hazrat Fuzala’ bin Abdullah in Egypt and told him: “I have not come here just to meet you; rather, | and you had heard a Saying from the Prophet-of Allah (pbuh). | hope you might remember it.”
“In a similar manner, Hazrat Abu Sayeed Khudr: journeyed just to’correct one word of a saying: :
Similar was 5 the case of the Tabayeen’ (pupils of the Companions). They also bore the hardships of long journeys to acquiré Knowledge ‘of the Sayings; it is said that Hazrat-Sayeed bin al-Musayyab Masrooque travelled a very long distance just to investigate about a-word.
- Hazrat-Abu al-Aalia said that we used to-listen to a Saying quoted from the Companions. However, we never used to be contented unless we heard it directly from the Companions themselves. 2
. Itisa fact that the wcll done by the Companions and the Tabayeen in the preservation of the Sayings of the Prophet of Allah fob) is Ghinetehed: in the. annals hora Japa oat TH
Propagation'o ‘of the 2 Saying ; s <5 7 é; Along with the preservation of the Sayings, the Companions were not neglectful of its propagation.
1 Jame Bayan al-lim, p. 94. 2'Darmi.
Prophet Speaks - | ; - 417°
Sie After the expiry of Prophet Muhammad (pbuh), ‘his ~ Companions settled in-all those territories and cities which came under the occupation of the Islamic State. Apart from the cities of Makkah and Madinah, the territories of Yemen, Yemama, Damascus, Bahrain, Basra, Kufa and* “Egypt are of-special importance. In these places, the Companions established the study circles where, along. with the.Quran, the-Sayings of the Prophet were also taught.. Hence, in Madinah, the sérvices of Hazrat Abu Hurairah and Hazrat . Ayesha were. most- prominent. Hazrat Abu Darda in Damascus, and -Hazrat Abdullah bin Masood ‘in Kufa _ tendered yeoman services to the Sayings of the Prophet, Similarly, the personality of Hazrat Imran bin Haseen is quite prominent in. Basra .in this regard. Hazrat Jabir bin Abdullah had established a study circle in the Prophet's Mosque in Madinah where he used to teach the Sayings to the people. Similarly, in the ‘city of Homs of Syria, the renowned Companion Hazrat Maaz bin Jabal ‘was engaged in imparting the fefigious education. see
After the Prophet of Allah (pbuh), fils Companions were engaged in the propagation of his Sayings for a long period of time, After them, their pupils, known ‘as- Tabayeén; ‘continued this work. Thus the prediction of the . Prophet of Allah (pbuh) came {rue which he. had pres about his Companions:
phat Guill be dad raids 5 pkie sh 5 asd
(Syttuahl tsils r)) : pS “You are hearing from. me, you will also be heard, and thosé who had heard from you, peepee. would. _ - also hear from them.’ M3 ;
After the- demise of Prophet Muhammad ‘pour there were many of his.:Companions who lived for a period ‘of more- than 80 . years. There-are many conflicting reports about the Companion who died last after the Prophet of Allah -(pbuh). Seno. it is said that Hazrat - “Aamir bin -
1 Abu Dawood, al-Mustadrak.
18 Prophet Speaks - I
Wathla Laithi Abu al-Tufail was the last to die, but the others say that it was Hazrat al-- Adda or Hazrat Abu “Utba who died last;.and some others are of the opinion that-it was Hazrat Ma‘wia bin Hakam al-Salami who died in 100
* AH. The last Companion to die in Syria was Hazrat ‘Utba* bin Abdus Salami, and the last to die in Egypt was Hazrat Abdullah bin Harith bin Juz al-Zubaidi. Hazrat Abu Umama- Bahali, whose real name was Sadi bin “Ajlan, died-last in Homs. Hazrat Anas bin Malik died in 93 or 99 AH and thus he was alive for 83 years after the expiry of Prophet of. Allah (pbuh). Similarly, Hazrat Mahmood bin Rabi" lived for 89 years and Hazrat Harmas bin Ziyad Bahali-for 92 years after the Prophet. Hazrat Abdullah bin Abbas, Hazrat Abu Hurairah and Hazrat Ayesha Siddiqa were engaged in the propagation of ‘the Sayings for 68, 49 and 48 years respectively after the Prophet of Allah (pbuh). There were a large number of the Companions who lived 60 to 80 years after the Prophet and were engaged in the propagation of the Sayings in different places.
The witten Collection of we Sayings
The memory power of ‘the ‘Arabs was enacting In spite of it, the preservation of the Sayings of the. Prophet in the written form had commenced in the era of the-Prophet. and the Companions themselves. The Prophet ‘of Allah (pbuh) had got written certain agreements, treaties, letters, etc. and had given them to some persons. There are many reports which indicate that during the era of the Prophet itself, some of the Companions used to write down the . Sayings. In spite of the scripts, the Muhadditheen (scholars of the Sayings), trusted only the Riwayat (Narratives). They never valued that script which was not supported by a narrative. !f only the scripts were trusted, the Sayings would have no-relevance, because if a script was not — supported by a narrative it could be suspected as a fabrication. The scripts were actually to refresh the memories and the Muhaddifheen have used them only as supportive evidence. Therefore, even if there were scripts
Prophet Speaks - |" P 19:
before the Muhadditheen, they did not consider it-essential to méntion them.
: _ It is a fact that the top ranked true Sayings had been written down by their primary narrators themselves. They were continuously getting transferred in the written form to the future generations which have been preserved even today. It never happened that this collection was lost at any point of time.and people had to depend only on‘oral narratives. These top ranked Sayings number less than ten thousand. Hence, Haakim says:
- Vi ite als ¥ di aaj dail a6 (AY Ge « pball daa-s) :
“The number of top ranked ‘Sainae does not reach ten thousand.” s
The number of the Sayings reported by Hazrat Abu Hurairah is 5374, and it has been established from many - sources that he had-written down all these Sayings. It has also been established that the pupils of Hazrat Abu Hurairah, Hazrat Basheer bin Naheek and Hazrat ‘Hammam bin Munabbeh Rad ° prepared their individual copies of the Sayings reported by him. Hazrat Basheer bin Naheek says that he used to write down all the Sayings that he heard.from Hazrat Abu Hurairah, and when he wanted to depart,- he read” the. written” Sayings "before, Hazrat Abu Huraifah and -that Hazrat. Abu ‘Hurdirah confirmed them to be correctly written down. °
It is reported by Hazrat Abu -Hurairah that: the Sayings reported by Hazrat Abdullah bin “Amr bin al- Aas were the largest, and that he used to write down these Sayings because the Prophet of Allah (pbuh) himself had asked him to do ‘so. His book thus written is known as Sahifa Sadiqua amongst the Muhadditheen.
Apart from this, the number of the Sayings reported by Hazrat Anas‘is 1286. As reported in Mustadrak, Hazrat
* Taujeeh al-Nazar, p. 93.
20 7 Prophet Speaks:- |
Sayeed bin Hilal says: “Whenever we, used to extensively enquire Hazrat Anas, he used to bring out a script and say that these are those Sayings which | had heard from the’ Prophet of Allah (pbuh) and which | had written down and had presented before him for approval.” It also proves that the Sayings reported by Hazrat Anas had also been written down. : - 2
The number.of the Sayings reported by Hazrat Jabir bin Abdullah is 1500. It is understood from the Sahih Muslim that he had written down the Sayings pertaining to Hajj. His pupil, Hazrat Wahab bin Munabbeh had written down the Sayings narrated by his teacher, Hazrat Jabir bin Abdullah. Similarly, Salman bin Qais Yeshkari had also compiled a compendium of the narratives of Hazrat Jabir; Qais had also read it for Hazrat Shu’ba, Hazrat Sufiyan, and others. ;
Hazrat Urwa bin Zubair, the son of the .sister of Hazrat Ayesha had acquired the knowledge of the Sayings narrated by Hazrat Ayesha, and it-is said that he had also- -
. written them .down. Hazrat Umrah bint Abdur Rahman is one of the female students of Hazrat Ayesha. On the instructions of Hazrat Umar bin Abdul Aziz,.the son of Hazrat Umrah’s sister, Hazrat Abu Bakr bin Muhammad bin “Amr bin Hazam, had compiled her collection of the Sayings; Hazrat “Umar bin Abdul Aziz had ordered Abu Bakr bin Muhammad to write down.the collections of the . Sayings reported by Hazrat ‘Umrah bint Abdur Rahman and Qasim bin Muhammad. 2
The Sayings reported by. Hazrat Abdullah bin Abbas were 2660. It is written in the book /one Sa‘d that - he used to write down the works of Prophet Muhammad (pbuh). Apart from this, it is written in Tirmizi that:
(OSs cattle Jal be ole gil Ue 55 35 Ba SI ~ Sh dois) -pgele 12: land aS cys
Prophet Speaks - ! 21
“Some persons from Taif came to Hazrat Ibn Abbas along with his books and began reading them before him.”
From this, it is evident that his compilation of the Sayings had been written down in his lifetime itself. Apart from this, it is reported in Darmi and Tabagat-e-lbn Sa‘d that the Sayings narrated by Hazrat Ibn Abbas used to be written down by his pupil Hazrat Sayeed bin Jubair.
This was the case of those who had reported the Sayings of the Prophet (pbuh) in large numbers. It is also “proved that many of the Companions who had reported lesser number of the Sayings had also written them down. Therefore, it is false to say that the Sayings of the Prophet were compiled only 100 years after the Prophet (pbuh). The book of the Sayings, al-Qazaya, compiled by Hazrat Ali and another book of the Sayings written by Hazrat Ibn’ Abbas were the compilations of the earliest era. Hazrat _Abu Bakr had also prepared a compendium of 500 Sayings.' Apart from these, many other Companions and their pupils had compiled compendiums of the Sayings of the Prophet. We find mention of the Sahifa (Book) of Abu Bakr, the Sahifa of Sa‘d bin Ubada, Sahifa of Jabir bin Abdullah, Booklet of Samra bin Jundab, the Booklet of Anas bin Malik, etc. in the religious literature. When Hazrat “Amr bin Hazm was appointed as the governor of Yemen by the Prophet of Allah (pbuh), he was given written instructions. He not only preserved it, but also has provided with additional 21 orders of the Prophet (pbuh). The manuscripts of the Sahifa of Hamam bin Munabbeh have already been discovered in the libraries of Berlin and Damascus and have already been published by the efforts of Dr. Muhammad Hameedullah. He has also searched out the manuscript of the Jame Mu'amar bin Rashid from the libraries of the Ankara University and Faizullah Afandi; this book comprises of more than 200 pages.
1 Tazkiratul Huffaz,Zahabi.
22 : : Prophet Speaks - |
The- manuscripts of, the book, Musannaf Abdur Razaq, written by Abdur Razaq bin Hammam as-San‘ani al-Yemani (126-221 AH), the pupil of Mua'mmar bin Rashid, are available in their complete form in Istanbul and Sana (Yemen). Its‘incomplete copies are also available in Madinah, Tonk, Bhopal, Saharanpur, and Hyderabad Sindh. Abdur Razaq Hammam was the teacher of Imam Ahmed bin Hambal. He was also the grand-teacher of Imam Bukhari. Indeed the book Musannaf Abdur Razaq is the source of the Sihah Sittah’ and the Musnad-e-Ahmed.
The renowned Tabayee Muhammad bin Shahab Zuhri has written a comprehensive book of the Sayings on the instructions of the Caliph Hazrat Umar bin Abdul Aziz.” The teacher of Ibn Shahab Zuhri, Abu Bakr bin Hazam had also prepared.the books of the Sayings on the instruction of Hazrat Umar bin Abdul Aziz.? Hazrat Umar-bin Abdul Aziz had died in 101 AH, and hence it is evident that the compilation of the Sayings had commenced before it and this would be considered as the work of the first century AH. Since the- book of Ibn .Shahab .was very comprehensive, he.became famous as the first compiler of _ the Sayings. However, Imam Bukhari is of the opinion that the first compiler is Abu Bakr bin Hazam. ‘The. particularity of Zuhri is that he has also written down -the events pertaining to the Companions of the Prophet.
Apart from Qazi Abu Bakr bin Hazam and Imam Zuhri, different scholars amongst the Tabayeen also took up the work of compiling the Sayings of the Prophet. Hence, in the second century AH, different compendiums were compiled. Amongst the compilations of this era, the book compiled. by Abdul Malik bin Abdul Aziz bin Jareeh (demise: 150 AH) is considered to be the first such compilation; however, some consider the book of Rabee® bin Sabeeh (demise: 160 AH) to be the fi rst book. Some
1 The six most authentic books of the Sayings of the Prophet: Bukhari;
~ Muslim; Tirmizi; Abu Dawood; Ibn Maaja; and Nasai.
2 Zurqani. 3 Zurqani.
Prophet Speaks - | 23
others say that it was Sayeed bin Abi “Arooba (demise: 156 AH) who had this honour. These Muhadditheen were from the middle of the 2"¢ Century AH. Apart from them, Muammar Yemani (demise: 153 AH) is also renowned as one of the compilers of the Sayings. The four Imams have also rendered valuable services in the compilation of the Sayings. The Muatta of Imam Malik is an authentic book of the Sayings and so also the Musnad-e-Imam Ahmed.
It is also to be mentioned here that different scholars of the Sayings have compiled their books in different places. For example, Ibn Jareeh and Mu’ammar bin Rashid had compiled their books of the Sayings in Makkah; Mu’ammar and Abdur Razaq in Yemen; Imam Malik and Sufiyan ‘Ainiah in Madinah; Sayeed bin ‘Arooba, Rabee’ bin Sabeeh, Hammad bin Salma and Rooh bin “Ubadah in Basra; Sufiyan Sauri, Abu Bakr bin Abi Shaibah; Muhammad bin Fazal in Kufa; Waleed bin Salam in Syria; Hasaim bin Basheer in Wasta; Jareer bin Abdul Hameed in Ray; Abdullah bin Wahab in Egypt; and Abdullah bin Mubarak in Khurasan. However, there was a need to do more work in this field and this need was fulfilled with the compilation of the Sihah Sitta. These six authentic books of the Sayings were compiled for comprehensive objectives; Sayings pertaining to all aspects of human life were compiled in these books. Hence, Imam Bukhari (demise: 256 AH) compiled the Sahih Bukhari, and his pupil and student Imam Muslim compiled the Sahih Muslim. The position of the Sahih Muslim is next to the Sahih Bukhari; the other books such as the Tirmizi, the Abu Dawood, the Ibn Maaja, the Nisai, etc. are next to Bukhari and Muslim. Although Muatta is not of the standard of Bukhari and Muslim, it is still held next to them.
A Particular Kind of Narrative of the Hadeeth
The Islamic Law has reached the Muslim Ummah (Brotherhood) from the Prophet of Allah (pbuh) by means of two ways. The first is that whatever words the
24 Prophet Speaks - |
Companions heard from the Prophet (pbuh) or saw him doing something they narrated it as it is. The second is that the Companions described whatever ordinances were derived from the words and actions of the Prophet of Allah (pbuh). With regard to this second method, Shah Waliullah writes in his book Hujjatullah al-Baligha that the Companions reported only the ordinances that had been derived from the words and actions of Prophet of Allah (pbuh) and did not report the actual- words or actions. Thereafter, these laws and ordinances were narrated by the Tabayeen and they also carefully compiled all such laws and ordinances. Amongst the Companions who particularly adopted this method are Hazrat Umar bin al- Khattab, Hazrat Abdullah bin Masood, Hazrat Abdullah bin Abbas, and Hazrat Ali. Amongst the Tabayeen, who narrated in this way are the Seven Jurists of Madinah;' “Ata bin Abi Rabah of Makkah; Ibrahim bin Nakh‘i, Qazi Shuraih,’ and Allama Sh’abi of Kufa; and Imam Basri of Basra. Hazrat Umar, Hazrat Abdullah bin Masood and Hazrat Ali bin Abi Talib are considered the Mutawassiteen; i.e. their narrated Sayings are more than 500 but less than 1000. However, Shah Waliullah Sahib writes in /zalatul Khafa that he does not consider Hazrat Abdullah bin Masood, Hazrat Ali, etc. as Mutawassiteen since their opinions regarding Islamic jurisprudence, wisdom, etc. are not their personal sayings but are to be considered as Sayings of the Prophet. According to Shah Sahib, we can compare the edicts of Hazrat Abdullah bin Masood and Hazrat Ali with the authentic Sayings as quoted in Sihah Sitta and judge whether they are according to the seyitne or not.
It has been mentioned in the Asaaba that the religious edicts of Hazrat Umar, Hazrat Ali, Hazrat Ibn Masood, Hazrat Ibn Umar, Hazrat Ibn Abbas, Hazrat Zaid bin Thabit and Hazrat Ayesha are so numerous that a
1 The Seven Jurists are: Sayeed bin Musayyib, Qasim bin Muhammad bin Abi Bakr, “Urwah bin Zubair, Kharja bin Zaid bin Thabit, Abu Salmah bin Abdur Rahman bin Auf, Ubaidullah bin Abdullah bin Utbah, and Sulaiman bin Yasir.
Prophet Speaks - | ae 25
large volume: of the edicts of each of the aforesaid Companions can be prepared.
Hazrat Ibrahim Nakh*i has compiled his book of jurisprudence from the religious edicts and judgements of Hazrat Abdullah bin Masood, Hazrat Ali and Qazi Shuraih; in some issues, he has followed the companions of Hazrat Abdullah bin Masood who were in Kufa. There was unanimity of all the Islamic scholars in all these issues. The jurisprudence (Figh) of Imam Abu Hanifa was based on the jurisprudence of Ibrahim Nakh’i; if there were differences of opinion, the opinion of the jurisprudents of Kufa was preferred.
A large part of the Sayings and Actions of the Prophet of Allah (pbuh) have reached us through interaction and transmission. Not only the Companions heard the Sayings of the Prophet on several different issues but have also acted upon them. This practical method was adopted by the later generations, and this became the authentic way of transmission of the Law of Prophet Muhammad (pbuh) to the future generations; along with this, arrangements were also made to preserve the Sayings in the narrative form. 2
Continuation and Proofs
Efforts have been made to cite as many Companions of the Prophet as possible as witnesses and narrators of the Sayings of the Prophet. When a Saying is narrated from other sources apart from the sources already available with one’s teacher to make it even more authentic, it comes under the sphere of Continuation and Proofs. The Muhadditheen have paid extraordinary attention in ‘the collection of succession of narrators and proofs. This can be gauged from the fact that the Hadeeth: “Indeed, all actions are based on intentions’ has been reported- through 700 different modes, i.e. this. particular Hadeeth has 700 ascriptions (Asaneea). Even the non-Mutawatir Ahadeeth (non-collectively reported Sayings) have each
26 ' Prophet Speaks - |-
eight to ten Companions as its narrators. In-the Book. of Tirmizi, care has been taken to mention the names of the Companions who have narrated a particular Hadeeth. The number of. people who have narrated -from the Companions -and those who: narrated from them has kept
‘increasing continuously, and there are books in which complete ascriptions of each Hadeeth have been collected in one place. -
Evaluation of the Hadeeth.
To critically evaluate and separate the authentic Sayings from the unauthentic ones, the Muhaddifheen have not only investigated the narrators without any bias but also have scrutinized the Sayings internally with regard to the soundness of their meaning; this is known as Dirayat in - Hadeeth terminology."
To evaluate the soundness of the Sayings, it is necessary to keep. in view both type of evidences and proofs. The principles that. have .been- formulated - to evaluate the fabricated Sayings are mostly based on the internal scrutiny.. However, they have not ignored the chain of ascriptions, because a Saying can be fabricated in such
a fashion as ostensibly not to go against the formulated nringipies. Therefore, the compilers of the Sayings fully debate and reason out on the credibility or incredibility and familiarity. or unfamiliarity of the narrators, because without adopting this procedure it is difficult to arrive at a correct conclusion. The foundation of scrutiny (Jarah) and straightening out (Ta‘deef) had already been laid down during the era of the Prophet (pbuh) itself: In the era of Tabayeen, it became common practice to make use of the principle of scrutiny and straightening out. The renowned
.? However, it-is a fact that the Muhadditheen have given more importance to the Asnaad (ascriptions), whereas the Jurists think it necessary to examine the. Sayings | _on the basis of practice and transmission; the jurists have given’ ‘more importance’ to the inner scrutiny (dirayat) of the Sayings.
Prophet Speaks - | “27
Muhadditheen of that era, Yehya bin Sayeed bin Qatan and Shaiba bin Hajjaj have discussed and debated the character, conduct and the power of retention and memory of every narrator. In view of this principle, when the books of the Sayings were compiled at the end of the second century AH all those Sayings were not accepted which were narrated by those whose biographies were not known. Similarly, all the narratives of any narrator proved to have been a fabricator of the Sayings were declared to be not credible.
it was also considered necessary to get satisfied with the memory power of a narrator. Investigations were also carried out as to the truthfulness of the narrator. For example, it was get confirmed whether the narrator was the contemporary of the person through whom he had narrated the Saying. Rather, Imam Bukhari had adopted even stricter standard; he considered it essential to know whether the narrator had met the person through whom he had narrated the Saying. N
During the time of the Companions and the Tabayeen, the number of Muhadditheen was. not large, and their character, conduct and truthfulness were known to everyone. However, with the passage of time, the number of the narrators increased considerably. Even then, the Muhadditheen of every era accepted the Sayings only after complete scrutiny and evaluation, and then transferred them to their pupils. It is also to be mentioned here that every Muhaddith has. made _ investigations independently and every one of them has reached the same conclusion, because the number of Sayings regarding which they agree among themselves is so large compared to the Sayings in which they differ that the difference between them is inconsequential.
The books that were compiled in the middle of the second century AH or in the third century AH support each other. They all agree with the fundamentals and essentials though the compilers of these beoks had conducted their investigations. and evaluation in different places and
28 7 : Prophet Speaks - |
different times. The only difference is that the latter books were more comprehensive; Sayings pertaining to all aspects of life have been compiled in them. The differences found in the Sayings are also proof of their authenticity, because Islam has shown leniency in the subsidiary ordinances; the Prophet of Allah (pbuh) has performed a single act variously and has also given lenience in some issues. Hence, it is natural to find differences, but it does not affect the soundness of the Sayings in principle. Another reason for the differences in the books of Sayings is that their sphere of narrations was not equal. For example, the Muatta and the Bukhari are books of high standard as regards thé authenticity of the- Sayings are concerned. But in the Muatta we find only about 300 Sayings whereas the number of Sayings in the Bukhari is 2513. The reason for this difference is that Imam Malik has obtained the Sayings from the region of Hijaz. On the contrary, Imam Bukhari has collected the Sayings from all over the Islamic State. Moreover, Imam Malik has not collected the Sayings pertaining to every issue of Islam, whereas Imam Bukhari has collected and compiled the Sayings concerning all aspects of Islam.
{mam Bukhari and Imam Muslim have accepted only those Sayings which were unanimously declared to be credible by the previous Muhadditheen. Nasai has accepted those Sayings whose narrators have been declared by some to be credible and some to be not credible. Abu Dawood has even quoted weak Sayings when he could not find the Sayings of high standard.
The sense of responsibility of the Muhadditheen can be very well understood from the principles formulated for the evaluation of the fabricated Sayings. The Muhadditheen have taken great care in accepting and rejecting the Saying, though they were not unaware of the fact that even a liar can sometime tell the truth. However, since it concerned the Sayings of the Prophet, they never let go of the caution. They have declared those Sayings unacceptable that are narrated by a. person who is a liar, or who is suspected of fabrication of the Sayings, or who,
Prophet Speaks - | 29
though being credible, is afflicted with the sense of suspicion, or who commits mistakes in understanding the Saying, or who corrupts the words and- meaning of the Saying, or who is unknown and his narrated Saying is not supported by others:’ Similarly, they do not take those Sayings whose ascription has been severed for some reason. :
The Muhadditheen base their arguments on the Saying which is not Marfoo’ (i.e. whose narrators can-be traced to Prophet Muhammad (pbuh) in ascending order) but Mauqoof, (i.e. its chain of narrators has not reached the Prophet of Allah (pbuh) but has reached only the Companions) only when it has been clearly mentioned that the Companions were unanimous about its authenticity.
One. of the conditions for the soundness of a Saying is that it has been narrated, as far as possible, in exactly the same words as was spoken by the Prophet of Allah (pbuh), because in narrating the meaning of the Saying there is always a possibility that the narrator might have committed a mistake in correctly understanding the meaning of the Saying. However, the narrations of the meaning of the Sayings of those narrators whose power of understanding and insight are trustworthy are considered to be correct. . ‘
- Further, the particularities of the credible Sayings have also been. kept in view. For example, while accepting a Saying it is seen that it is not against the intellect and the historical facts; that the understanding and insight of the narrator is trustworthy; that the. narrator does. not exaggerate; that he has not narrated the Saying under certain influence; and that the person who is the last in the chain of the ascription was himself part of the incident.
_ To evaluate the Sayings, it is essential to have true and correct information about their narrators. Therefore, the science of Asma al-Rijal (Reputation of Men) has been
1 Nawavi.
30 Prophet Speaks - |
invented by the Muslims which is unique to them. Under
the books of Asma al-Rijal, the information pertaining to’
the personal lives of nearly 100,000 persons of the early
three centuries of .AH, including their character and . conduct have been collected:and compiled.
; Another method of evaluating the Saying is known as Dirayat. \t means to obtain confirmation that the incident being described in a Saying is in accordance with the human nature; that the incident has the peculiarities of that era in which it has been-reported to have occurred; that it is compatible with the human intellect and intelligence; that- the incident is compatible with the nature and characteristic of the person described in the incident; if any one of these condition are lacking; then the reasons are to be mentioned. It is also seen while evaluating the Saying - whether the changes in‘the narrations have not changed the nature.of incident; even a small chance of this renders the Seyng doubtful.
Allama Ibn al-Jawzi, who was an oer in the science of Riwayat (narration) and Dirayat (internal scrutiny), has declared every that Saying as not credible and. fabricated which is against: the human intellect, observation or religious principle; or is against the Quran and the Hadeeth-e-Mutawatir (collectively reported Saying) or against the /jma* (unanimity of the scholars); or it proclaims severe punishment and admonition for a very minor sin and shortcoming or which promises tremendous rewards for. a trivial righteous act; or the Saying whose narrator is single; or the narrator is-not the contemporary of the narrator through whom he narrates the Saying; or-the narrator is single and from the Saying narrated by him it becomes incumbent upon everyone to know it and act upon it and thus more number of people should have narrated it; or the Saying mentions something whose falsity has been confirmed by such a large number of people that it is generally impossible for such a a large number to agree
. upon a falsity. . ;
1 Fath al-Mugheeth.
Prophet Speaks - | : : 31.
Hafiz lbn.al-Hajar has also, more or less, expressed similar: views on the Sayings: which are not credible."
- Allama Khateeb Baghdadi also opines that if the - Sains is so much against the human intellect- that it cannot be interpreted, or is against the observations, or is against the Quran and the Hadeeth-e-Mutawatir and the iima’, it is to be declared as a fabrication.”
Allama Ibn Taimiya also says: dyajls Ol aiies row (abled dude dle old Lis (Sailly Udall ots) = _. olde (abs
“The definitive intellectual proof cannot be against the thing which has. been established conclusively "in a Saying.”
The reason for the supremacy that the Bukhari has over all other books of Sayings is that Imam Bukhari has taken great care in the. acquisition and acceptance of the Sayings. For example, while accepting the Sayings from the pupils of Imam Zuhri, he generally picks the Sayings ‘only from the highly-acclaimed and top ranking pupils of Zuhri. That is, he- accepts the Sayings only. from that segment. ‘of the pupils who’ had associated the most with- Imam Zuhri, such as. Younus bin Yezid, Aqeel bin Khalid, Malik bin Anas, Sufiyan bin “Oyainah, and Shueb bin Abi Hamza. Similarly, he did not consider it enough. that the narrator was a contemporary. of. his teacher; rather he considered it essential that he should have met him too. _ He says that because of these tough conditions he had rejected 10,000 Sayings reported by a person. Imam Bukhari had a collection of 600,000 Sayings, out of which _ he selected only,a few thousand, i.e. he rejected 99 Sayings out of 100. However, it does not mean that such a- -large number of fabricated Sayings had- come into
1 Nuzhat al-Khatir. 2 Tadreeb al-Rawi. 3 Kitab al-Aql wa al-Naql.
32 Prophet Speaks - |
existence that Imam Bukhari could choose only one Saying our of one hundred. It also does not mean that the Sayings left out by Imam Bukhari are nonexistent. As Allama Ibn al- Jawzi has explained, the number does not indicate the text of the Sayings, but indicate the chains of narrators and different types of ascriptions. For example, if a person narrates a Saying before six of his pupils, in the terminology of the Muhadditheen the Sayings has got six ascriptions and as such it is counted not as one ascription but as six ascriptions. Hence, the Saying “Indeed, all actions are based on intentions” has been reported through 700 ascriptions (this is based on a particular point of view; otherwise its ascriptions are even more) therefore, its number has increased from a single Saying to 700.
Imam Muslim states that he has compiled his book from a selection of 300,000 Sayings. Imam Ahmed bin Hambal had preserved 700,000 credible Sayings. Hafiz Abu Zar’a had also collected similar number of Sayings. It is a fact that these numbers do not denote the texts of the Sayings but denote the ascriptions as has been explained by Hafiz Ibn al-Jawzi. The total number of unrepeated Sayings in the Bukhari is 2602 and in Muslim it is 4000. There are many narrations in these books which are common. However, when the excerption of the Sayings in these books was compared with the other books of the Sayings, the number of ascriptions reached 25,480. Another reason for the increase in the number of Sayings is that the scope of the Sayings was increased to include the sayings and religious edicts of the Companions and sometimes the religious edicts of the Tabayeen too. The author of Toujeeh al-Nazar has explained that a large number of forebears used to include in the definition of the Saying the sayings and the religious edicts of the Companions, Tabayeen and Taba Tabayeen. Moreover, when a Saying is narrated with two chains of narrators, it is counted as two Sayings.'
1 Toujeeh al-Nazar, p. 93)
\ F \ prophet Speaks. I 33
The Sayings contained in the books of Sayings other than the six books of the Sayings known as the Sihah Sitta (the Six Faultless); are considered of second rank because they contain all sorts of the Sayings. However, ‘in these books, sufficient care has been taken to obtain authenticity and soundness of the Sayings which describe the religious ordinances.
The ‘work that the Muhadditheen-have carried out on the Sayings of the Prophet is invaluable. They describe the Sayings along with the chain of narrators so.that it can be critically evaluated in future too. Even today, any Saying can be debated upon concerning both its Riwayat and Dirayat. The door to critical analysis has not been closed down. However, it is to be kept in view that there are many things which have reached us in the practical form from the very beginning and hence have achieved the status of firm certainty. But the narrations concerning the virtues, stories, biography, historical events, etc. can be critically evaluated, even if they have been quoted in the Sihah Sitta. Apart from the Sayings which are in‘ practice and are collectively reported and are renowned, all other narrations which concern the virtues and the stories should - be taken with caution; we find examples of such caution during the era of the Companions too. The scholars have commented upon many narrators of the Bukhari.
: The greatest standard of evaluating the Saying is ‘ the Holy Quran which is free from all doubts and corruption. It is understood from the practice of the Companions that they used to give preference to the Quran over all other things and considered it as the real source of guidance. They were not in favour of giving supremacy to any other thing over the Quran. Fear of protraction has stopped me from quoting examples in this regard.
The practice, collective reportage and renown have
_ taken a large part of the Sayings to the stage of certainty. However, it is not that. the remaining portion is worthless. Many jewels and treasures of knowledge and wisdom are
34 - Prophet Speaks -.|
found in them. If a defect is found. in some of them concerning their ascription, that defect can be sorted out in the light of the Quran and other authentic Sayings and get benefitted from them. The Holy Quran can protect us from many ideological and practical deviations and can keep us on the right path." :
Delhi. Muhammad Farooque Khan —
* For’ more information, kindly read my a Hadeeth es Ta ‘uf (introdirction of Hadeeth). .
35
LITERARY STATUS OF THE SAYINGS
The asset of the Sayings of the Prophet :of Allah (pbuh) that is in, possession of the Muslim Brotherhood is found in different forms. One portion of it is comprised of his talks and general instructions and advices. ‘Another part is concerned with his sermons. Then there are those propagative letters which. he sent to different kings, rulers, etc. Apart from these, there are agreements and treaties which are quite unique. These treaties, ordinances and documents have been.written down in his own words. Out of these, three are most important: Treaty of Madinah; Treaty of Hudaibiyah; and Deed of ‘Amr:bin Hazm Ansari.
The Sayings of the Prophet are placed. second to the Word of Allah in respect of eloquence and purity of the language. Not only we find eloquence and ingenuity in. the Sayings ‘of the Prophet, but we clearly find influence of revelation in them, because of which they occupy a unique place in the literary world. ! :
The Sayings of the Prophet (pbuh) are quite free from every kind of affectations and artificiality. They are also free from unwanted rhyming. The wordings that have come out of his tongue contain extensive and comprehensive méanings. The Prophet himself has said:
fal Belge LG 9 Lady Cin} -‘I have been helped by the wind and I have been ~grantéd.with conciseness of speech.”
“Concisenéss of speech” means “coriveying many i . Meanings in a few words.” —— : : : " Speech’ reflects man's esoteric condition. The Prophet of Allah (pbuh) said:
36 ‘ Prophet Speaks - |
ate 73
wisioll jetty e581 “My Lord has taught me. the best manners and has given me good education.”
- Man's personality: is reflécted in the mirror of his speech and words. Similarly, writings of man also reflect his esoteric conditions. Through words man evidences and manifests either ‘the loftiness or the lowness of his personality. The Prophet of Allah (pbuh) has also authenticated this fact. Once, Hazrat ‘Abbas asked him:
-gladl 3 168 .alil dp G Beal pia ““O Prophet of Allah, on which thing is based elegance?” He said: “On the tongue. mt
There is no doubt that we cannot remain unaffected with the sweetness and elegance of the talk. The beauty and elegance with’ which we come ‘across through language and speech cannot be found anywhere else. Similarly, we cannot perceive of any other badness or lowness other than which is manifested through the use of bad language and speech. The Prophet of Allah (pbuh) - has explained this factthus: *
glad ab . 54 ‘tall casi b “No servant (of Allah) has been granted a worst thing than to be smooth-tongued. 7
When we study the Sayings of the Prophet of Allah (pbuh), we find his wordings to be most pure, clear and full of effective style, excellent conciseness - and ° suitable lengthiness. You will not find any slackness in his speech. While speaking or talking he does not make use of unnecessary lengthiness or conciseness; his speech is not only loftier but also very pure and chaste. His advices
1 Naqd al-Nashr, p. 91. 2 Al-Bayan, Vol. 1, p. 194.
Prophet Speaks - [ 37
come straight from-a worried and very concerned heart; the light of wisdom can be seen in them everywhere. The heartache and the anguish which causes the tears to flow convert itself into the words which directly affect the hearts ~and minds of the people. As someone has rightly. said, if “the Quran is the sermon of: heaven for the people of the: earth, the-Sayings of the Prophet are that voice which is heard in ‘the: heavens. The Sayings of the Prophet themselves bear witnéss to their truthfulness. The words
_ used in the Sayings’ are simple but majéstic, and are unique in respect of their choice, their arrangement and spontaneity. They are so pure and effective that as if they are coming one after the other on their own. Although the words are simple but the literary standard is never allowed to fall."The talk is.always sublime and sweet; we find a beautiful combination of beauty :and majesty. «The. Prophet's Sayings are an ultimatum on the humanity and . nothing can falsify them. .
Moderation is found in the Sayings. Whether it is a talk or a sermon, it is delivered according to the need and situation. The Prophet's Sayings‘are a light in the darkness and provide peace and tranquillity in the state of spiritual turmoil and restlessness. They eradicate mental tension and mental anxieties. This moderation in the Sayings reflects the moderation of his personality. The Prophet's Sayings display neither tardiness or carelessness, nor hastiness. The words used are:not only most simple but also linguistically most pure this particularity is seldom noticed.
What Qazi “Ayadh has austed from Hazrat Umm Ma‘bad about the Sayings of. the Prophet is’ not an exaggeration: =
. olggh tabs OF us % 3 3y. ah geil Se AGN jad. cotta sige BS 5 «skal
“There was sweetness in his jariguagie: he used to describe everything very clearly; he neither spoke
338i; .Prophet Speaks - I. ,
briefly nor lengthily; the nature of his talk was such ’ that as if pearls have been strung together; his. voice was loud but beautifully melodious.”
The melodious voice of the Prophet can be felt in his: Sayings and sermons even today. As has. been mentioned above, the Prophet's sermons were. always according to the need and situation. Usually, his'sermons were brief, but when occasioned demanded he used to deliver lengthy sermons. too.. However, this lengthiness never caused any .boredom to the audience. While delivering sermons, he used ‘to take advantage of the situation at hand and make his talks more effective. Hence, on.one occasion, while he was delivering. a lecture after the “Asr Prayers.on the topic of impermanence of the word, he happened to notice the sunset and said:
1b Sas ci WS el on
‘indeed nothing. much has, remained over of the (age of the) world from elapsing as. much as (the ime) that has remained to be elapsed (till the sunset) on this day.” .
In this manner, the Prophet of Allah (pbuh) used to. include similitudes, metaphors and allegories in his speeches and sermons. He has. coined many terminologies and styles which clearly proves his fine taste and elegance. He was the first to use the word of al- makheela to denote those who drag their garments on the ground. He denoted women to crystal (high-quality glass) and said: “Behold, treat gently the crystals.” He has denoted a-prostitute woman as al-zammara (one who prostitutes openly as if by blowing a clarinet). This word clearly indicates the mentality of a prostitute. Similarly, he has used the word mahroora to denote a red-plastered building, which indicates his taste and subtlety.
1 Al-Shifa, Vol. 1, p. 178.’
Prophet Speaks - | : 39.
The words- and phrases that have come out of Prophet's tongue have become literary masterpieces. His
speech was always used to be very apt and full of-similes -
and metaphors, which leaves lasting effects on the hearts :
and minds of the people. We are quoting below’a few _ Sayings of the Prophet of Allah (pbuh) from which the eloquence of the Prophet can be way well gauged by any literary person.
To indicate that the Day of Judgement is very near, - the Pepi of Allah (pbuh) said:
4 ion
ABLES (yds § Seka
“I have been sent at such a time when the Day of Judgement is breathing.”
- It means that the Day of Judgement is so near that ‘as if his breathing could be heard. The eloquence in this is quite evident. The Prophet of Allah (pbuh) has used the art of personification which has created a literary beauty. This kindof personification has also been used in the Quran: “And the Dawn as it breathes.” That is, when it breathes, the dawn appears. When someone breathes, it is the proof that he is present and nearby.
In the Islamic history, the Battle of Badr was a decisive battle in favour of Islam which changed the course of the history. The Prophet.of Allah (pbuh) was well aware of its importance. Hence, on the day of the battle, he told his Companions that that day would be a decisive day. be describe it, he said:
4
$335 ls 41.455 1a
“This is such a day that the coming days would ;
rey it.”
+The Quran, 81:18.
40 Prophet Speaks -I
At the time of the battle when the Believers were fi ighting the Unbelievers, he exhorted the Believers thus:
(atu) “agp ils 285 5 aafl Si igalels “Understand well, Paradise is under the shade of . swords.”
These ‘words are laudable not only spectacularly but also ecstatically. It has been mentioned here that without caring for one’s life fighting the untruth is. like occupying the Paradise. |
\ \ : ‘Another literary gem from the Prophet of Allah (pbuh) is: \
-ab 435, SBI ali Bf galt ¢ bs re ‘It is also righteousness that you meet vee brother, with a cheerful face.” | The manner in which the sound concordance ihas been used in this Saying is quite unique which is juite obvious to the litterateurs, and the lesson imparted in; it is even more marvellous. j
;
Another example: : | ¢ 2 i
|
pSile ctal Sas label 5 08 Z5ib 5 8 pile a} be i 5 je didall ‘ “if the grazing animals, old men with bent backs, and suckling children were not to be found, the rain of chastisement would have fallen over you and you would have tightly bounded together} i in the punishment.” |
1 Muslim. fe
Prophet Speaks -I 41
. The Arabic words used to denote “grazing,” “bent back” and “suckling” are ‘“rutta‘un,” “rukka‘un” and ‘rudda‘un” which are so rhyming as if they are pearls “ which have been strung together. Just ponder over the arrangements of the words. It is such a well-arranged prose which surpasses thousands of poems. There is no strangeness in the attributes. Read it repeatedly; the . marvellous melody excites your senses. This Saying is well adorned with conversational beauty.”
At the end, read the following supplication of the Prophet of Allah (pbuh):
HEM ale § let Ges 5 HSH dxe pall (el) ~fegile Uialy 83a
“O Allah, Revealer of the. Book, Hauler of the clouds, and Vanquisher of the troops, vanquish them fenemies of eian}) and help us against them.”
The beautiful sound. concordance ‘and the literary uniqueness found in the ‘above supplication need no further explanation.
43
UMM AL-AHADEETH MOTHER OF THE SAYINGS _
Under this topic; the Saying that is being written is a very comprehensive Saying. It contains the gist of the entire Religion and the Sayings of the Prophet. Therefore, the religious scholars have called it Umm al-Jawame’, Umm al-Sunnah, or Umm al-Ahadeeth, as the first Chapter of the Quran, Sura al-Fatiha, is called Umm al-Kitab (Mother of the Book): As all the fundamental teachings of the Quran have been covered in Sura Al-Fatiha, so also the entire Religion has been encompassed in this Saying; the other Sayings just explain this one Saying. Because of its importance, Imam Muslim has commenced his renowned book of Sayings, Sahih Muslim, with.this Saying and Imam Baghvi has also commenced his. book Masabeeh wa Sharah al-Sunnah with this Saying.
Islam comprises of belief, action and Sincerity. of intention; this Saying throws. light on these three fundamental things.
In this Saying, the answers given by the Prophet of — Allah to the questions posed by Hazrat Gabriel have been ‘ described, and therefore, this Saying is also known as “the Saying of Gabriel.” It is understood from some narrations that the conversation between the Prophet and Hazrat Gabriel described in this Saying took place ‘in the last stages of the Prophet's life. Hence, the gist of the Religion that was completed in 23 years has been given in. this Saying in the form of the answers to the questions of Hazrat Gabriel. It is also understood from the narrations that-at the time of the conversation a large number of'the - Companions of the Prophet was present:
44 é Prophet Speaks - |
eles! gadis alll aig
in the Name of Allah, the Compassionate, the Merciful!
Umm al-Ahadeeth | -
alge Aiud lib olay Siuk U5 ile gil 93s O13
cule Bo Sah hy Gai Vp Atal BAT ile God Ya 54d de 8S Gag 5 GES SS) Si BS Gol I ASS a all Opts JUS SLM ge US! Maas Gd
ial 5 alll U5t5 (Seas Bf 5 Ain MM al ¥ Sf aghs ot oh Gah BAS 9 lias pplad 5 E85 G5) 5 Sgliall 5 lag OF tage gb ede lb Sige ail) Gabtel galt, Get Sf db cua ge GSE da Wie 055 5 of gall, Gabh 5 pS dally 45 5 408 5 axSila ain suai Sf J gM ge Wd db Edie Jl ot GS JE hy Us Ohi 8 ad lb th3 Kb + STE JG gle Ge ale Ge Ugladl te dis weteat Shall saad 65 OI 5 Wi aM AG Sf JIS -Lebll Ge Edis Gili of gb -gliith § Spt cist ate, aitahi apts 9 ab 25 sega go deldl Yak Wal dls Ab tte
(ela) “pis pdake) SUT Ube dite dla ple Hazrat Umar bin al-Khattab says that once we were with the Prophet of Allah (pbuh) when suddenly a person appeared before us whose clothes were very white and hair were very black. Neither there were any effects of travel on him nor did any of us know him. He proceeded
Prophet Speaks -1 ; 45
and sat-near the Prophet (pbuh) and joined his knees with the knees of the Prophet and placed his hands: on: the thighs of the Prophet, and said: “O Muhammad, inform me about Islam.” ,
The Prophet: of Allah said: “Islam means that you stand witness that there is no god but Allah and that Muhammad is Allah’s Prophet; establish Prayers; pay Zakat; fast in the month of Ramazan; and perform Hajj of the House of Allah if you have means to travel thereto.”
«He said: “You have told the truth.”
Hazrat Umar says that we were surprised that he ‘not only asks.the question but also confirms it: = -"
Then he asked: “Please tell me about Faith.”
He (the Prophet) said: “Faith is that you believe in ~ Allah, His angels, His Books, His ‘Prophets, the Day of Judgement, and in the Providence — good and. bad.”
He said: “You tell'the truth.”
‘Then he asked: hiees> inform’ me about /hsaan hepanenices: :
He (the Prophet) said: on is that you worship Allah as though you are seeing Him, because if you cannot see Him, He sees you. : . He again asked: “Tell me about ne oe ot stegernen
He (the Prophet) replied: ‘The person’ bls aaa does not know more than what the Petnen who is asking knows about it.”
©
He said: “Then, tell me about . signs.”
He (the Prophet) infocind inh: “(The signs ae) that the slave-girl will give birth to her master and that you
46 , Prophet Speaks - |
will see the bare-footed destitute and the shepherds of the sheep trying to race each other in constructing buildings.”
Hazrat Umar says that then that person went away. | stayed for sometime. thereafter. Then the Prophet of Allah (pbuh) said to me: “O Umar, oe you know who was the questioner?” °
' [ said: “Allah and His Prophet know best.”
He (the Prophet) said: “He was Gabriel. He had come to you to teach youllie Religion (of tslam).” [Muslim]
Explanation: That is, we did not recognize.him to be the © citizen of our city, nor were there any effects of travel on: him to think that he was a traveler.
That is, he sat respectfully very near to the Sencha ~ (pbuh). and turned his face towards him and drew the attention of the Prophet (pbuh) towards him.
. The meaning of Islam is obedience and complete - surrender. The Religion of Islam is called Islam ‘because it is the religion of complete obedience. to Allah and surrender to His commands. In this religion, a person after * surrendering his entire life to Allah spends his time in His obedience and servitude, and after accepting Allah to be “his Creator, Sustainer, Lord, and the Only God, adopts the , system of life chosen by Him. Standing witness to the Oneness of God and the Prophethood of Hazrat Muhammad (pbuh), Prayers; Zakat, Fasting and Hajj are’ the five pillars of Islam; as an introduction of Islam,.the Prophet (pbuh) has described these fundamentals ‘here. On these fundamentals, the entire structure of the Islamic life is established. If they are broken down, the entire structure comes down.
That is, we were surprised that he asks the question and then he himself confirms the answer to be ‘true as if hé already knew about it. aj
Prophet Speaks - | 47
That is, tell me about the things and facts that are to be believed in.
Out of the things mentioned here that are to be believed in, the first thing is Faith in Allah. This Faith is the centre and foundation of Islam. Without the Faith in Allah, Islam and everything it teaches become meaningless. Indeed, in Islam all the beliefs and ideologies are connected with the Faith in Allah.
Rejection of the Prophethood is actually rejection of Allah’s Mercy and Loftiness (Chapter 17:76, 87; Chapter 6:91). Since the true knowledge about Allah and His chosen way of life can be known only through the Prophets, it is essential to have Faith in the Prophethood along with the Faith in the Oneness of God.
Rejection of the Day of Judgement also strikes at the belief in the Oneness of God, because. the Rejection of the Day of Judgement is the rejection of the Sovereignty of Allah.
After the Faith in Allah, the second thing that has . been demanded is the belief in the hidden creatures of Allah known as angels. The polytheists not only associate with Allah the things that we can see such as the sun, the moon, the stars, the mountains, the rivers, etc., but also associate the things and creatures that are unseen; they had declared them as gods, goddesses, and progeny of Allah. The Prophet of Allah (pbuh) informed that these are all angels. They are creatures of Allah and have no say in the Divinity of Allah and that they all obey Allah and do His bidding. It is a fact that they are engaged in different tasks assigned to them by Allah and cannot do anything on their own. Hence, to regard them as associate of Allah, or worship them, or supplicate them is a great sin. They are servants of Allah just like us. Therefore, to cleanse the belief of monotheism from the scourge of polytheism, Faith in the Angels has been described as a separate and fundamental belief.
48 Prophet Speaks - I
The third thing that is to be believed in is the Books © of Allah. Allah has revealed many Books: for the guidance of the people. The Holy Quran has been revealed to ‘complete and teach the very same religion which had been revealed in.the previous Divine Books.
Aoi with the Books, it is necessary to have Faith in the Prophets, because through Prophets alone Allah has sent his guidance in the form of Books. The Prophets are the-representatives of Allah. They show us how to lead our lives according-to the Will of Allah. It is from the lives of the Prophets alone we can learn how to follow the Books of Allah; their lives are a model for us. Prophet: Muhammad (pbuh) i is the last Prophet in the chain of the Prophets; the. missionary of Prophethood ended with him.
After the faith in the Prophethood, it has been instructed to have- faith. in-the Hereafter. Hereafter means that a day will come when 'this world and the universe will be destroyed and thereafter Allah will grant new life to all human beings and they will be brought before Allah to give an account of their-lives; and Allah will reward or punish ‘them according to their good or bad deeds. °
Finally, it has been instructed to have faith in good and bad providence. Faith in Providence is indeed part of the faith in Allah. In the Holy Quran, it has been mentioned as such. For example, refer Chapter.3; Verses 66, 73; Chapter 4, Verse 78; Chapter 7, Verse 128; Chapter 25, Verses 2, 3, Chapter 57, Verses’ 22, 23. Faith in’ the providence means acceptance of the fact that Allah is Omnipotent and the Supreme Authority. His knowledge is all-encompassing and nothing is outside the sphere of his knowledge. He has fixed the providence of everything and nothing can escape that providence. His Authority and Power overwhelms everything: and this world and the
universe is being run according to His Plan and Will. None has the power to subvert His Plan and Will. Everything = = gains and losses, honour and dishonour, wealth and power
— is in His Power. He grants everyone and everything in required measures according to His Wisdom which is-.
Prophet Speaks - | 49
faultless. No work and decision of Allah is without any objective or purpose.
Here, the Prophet (pbuh) has described the nature of /hsaan, which is, in fact, the spirit and essence of the entire Religion of Islam. The word fhasaan has been derived from the word Husn which means excellence and perfection. Perfection and excellence can be achieved-in the worship and servitude of Allah if our Faith in Allah reaches that stage when we always perceive that Allah is not out of our sight, but is in our sight. The nature of the worship which is performed with this feeling of perfection and excellence cannot be compared with the worship performed without this feeling. /hsaan is essentially the loftiest stage of human progression. This is the stage reaching which a person can obtain the nearness and love of Allah. /hsaan is the highest degree of perception of the entity of Allah. When a servant of Allah reaches this stage, the Likes and Dislikes of Allah become his likes and dislikes; the Volitions and Will of Allah become his volitions and will; he gets actively engaged in propagating and establishing all those good deeds which his Lord wishes to see established on the earth, and spends all his energies and faculties in eradicating the evil which his Lord and Master wants to get it eradicated. It is not that he tries to achieve excellence only while performing the prayers; rather he tries to achieve it while obeying every ordinance of Allah in every walk of his life. ;
That iS, none of us have the knowledge when the Day of Judgement will be established; Allah alone knows about it.
Manifestation of those signs could indicate the arrival of the Day of Judgement.
It means that in the era prior to the establishment of the Day of Judgement, the feelings of mutual love and cooperation would become extinct. People would not care for blood relationships. Respect for elders would be a thing of the past. The daughter who should have extreme love and respect for her mother would treat her just like a slave-
50 Prophet Speaks - |
girl is treated by her master; i.e. in other words, the mother, as though, has given-birth to her own mistress. :
The wealth, power and authority would be in the ‘hands of the uncivilised people bereft of. ethics, morality and etiquette. They would be interested just in building tall buildings and luxurious palaces and apartments and would try to surpass each.other in this race and would consider it as a matter of honour and prestige. In another Saying, the Prophet of Allah (pbuh) has warned: “When the authority, power and. government begin to be handed over .to incapable people, then wait for the Day of Judgement (i.e. . the Day of Judgement would not be very far off).”
That is, he was the angel Hazrat Gabriel who had come in the guise of a human being so that he could pose questions to me and by my answers you could gain correct Mose about the Religion of Islam.
kkkKK
51
FUNDAMENTAL CONCEPTS AND BELIEFS i
Man cannot keep his life free from’ notions and - beliefs. Every ‘person would have a notion and belief under which he leads his life. The facts are not limited only to those things which we can directly sense. There are many other facts which we cannot comprehend with our senses; we get to know about them through discernment and deduction. A.E.’Mander states that the incidents that we see are just some parts of the real world. Whatever we know from our senses are just some partial and inconsistent incidents. If we view them separately, they will be meaningless. When we combine the incidents that we directly see and sense with many ‘of the non-perceptive incidents, we would be able to know. their meaning. According to him, when we talk about any observation, we mean something more than just sensory observation; we ' mean both the sensory observation and recognition. Man cannot remain contented only on sensory observations” and facts, which he directly knows. ‘He is compelled to have some other notion and perception other than what he sees and senses. : :
: _The people who enlighten us with the true interpretation of life and its factS and the true notions and ideologies: of the human life are known as Messengers and Prophets. The Prophets, in reality, are the representatives of Allah. Allah sends them in order to teach the human beings the-true beliefs and save them from every kind of ideological and practical deviation. The ideologies and beliefs that the Prophets have professed are not based on. supposition and conjecture; rather, they get this knowledge directly from Allah. Not even one of the ideologies and beliefs taught by the Prophets has been disproven by the modern scientific research nor can it be disproved in future
- too. ‘On ‘the contrary, the modern scientific research ‘supports and proves the ideologies and teachings of the Prophets. For the correct guidance in life, it is necessary to
52 Prophet Speaks - |
believe in the guidance of the Prophets; without this guidance it is impossible to get rid of the darkness of life, and just human intellect and experiences are not enough to guide human life. Mr. Sheen has very correctly analyzed that our senses work better when they are authenticated by the intellect. Similarly, our intellect can also work better if it is authenticated with Faith. For example, the man who loses his senses, as in the case of an intoxicated person, cannot make use of his senses and intellect as he does when not intoxicated, although his senses remain the same. The condition of the intellect without revelation is similar to the condition of senses without intellect. Lamp and light are required for the eyes to work. Similarly, intellect can be made use of correctly only when it is provided with the light of revelation and the Prophethood.
True and correct ideologies and beliefs save and protect man from every kind of evil and deviation and provide great strength to his character and conduct. Indeed; the notions and beliefs are the guarantors of the greatness of individuals and nations. If the ideologies and beliefs are correct and lofty, they can provide loftiness to any person or nation. On the contrary, if a person or a nation has false and low notions and beliefs, nothing else can provide him with the loftiness that true and lofty notions and beliefs can provide. Here, the fact should not be lost sight of that the best and the loftiest notions and beliefs become meaningless if they are not propagated and established by a dedicated group of people who are ready to sacrifice everything for them. Through notions and beliefs alone moderation and discipline can be created. For the building up of good character and conduct it is essential to have concordance in man’s ideas and thoughts and his passion and desires. If man cannot achieve this, he just becomes a toy in the hands of his passion and influences. You cannot expect such persons to have a strong character and nor can they be expected to build a strong and durable civilization. According to George Foot Moore, civilization can develop and progress only when more and more people struggle and strive to achieve a particular objective. This kind of unity cannot
Prophet Speaks - I 53
take place on the basis of just bare ideas. Such unity is possible only through passions which stimulate the ideas which in turn convert them into beliefs and objectives.
Islam has given due importance to the notions and beliefs in the human life. Because of the importance of the notions and beliefs, Islam has given fundamental importance to knowledge, faith and conviction. Commenting on the people who are ignorant of the facts of life and lead their lives without caring for their ultimate end, the Holy Quran says:
UTS) Sed iy ast fscedsotee bal BEM shsalegs a8 So oe sel sh cis Ntolalt gs aglles
(retard) O GdsE| “Therefore, shun those who turn away from Our Message and desire nothing but the life of this world. That is as far as knowledge will reach them. . Verily, your Lord knows best those who stray from His Path, and He knows best those who receive guidance.” (The Quran, 53:29-30)
The aforesaid statement of the Quran quite clearly describes the position of knowledge and conviction, and true and correct view point. Correct notions and beliefs guide man towards the right path, and wrong and false thoughts and perceptions leads man towards destruction.
ete
55
KNOWLEDGE AND WISDOM
Knowledge has a pride of place in human life. Indeed knowledge is the real foundation on which man's character and conduct is built. Man’s success depends upon his ‘acquiring the proper and real knowledge and moulding his life accordingly. If he does not have the real knowledge about the Entity who has given him the life and the real purpose and objective for which he has been - created, neither can he walk-on the correct way of life nor
- can he fulfil the Will of his Creator. His example would be
of that person who is wandering in’ deep darkness and does not know where he is and where he has to go: The . real difference between a Believer and an Unbeliever is . the knowledge and’ action. Because ofthis difference, huge difference is found between their lives and their ends. The Believer gets to live a pure and virtuous life in this world” and also he becomes entitled té Allah’s good pleasure and permanent residence in the Paradise in the Hereafter, and the Unbeliever would get nothing but Wrath - of Allah and: an abode in the Hell. Hence, the Quran and the. Sayings of the Prophet have given fundamental importance 10 mnowiedse and wisdom. The Holy Quran eae:
eee ee e $e 8g
ow exe aUisoxls avis i 8
“Say: Are those equal, those who know and those ° who do not ROWE (The Quran, 39:9)
Cid) ted s s alaliishcs Msraheettal ighhah b55
“Allah will raise up, to as ranks (and
. degrees), those of you who believe and. who have been granted knowledge.” ‘(The Quran, 58:1 :
(ra: 56) hase goal i a
56 ; ; Prophet Speaks - |
“Those truly fear Allah, among His Servants, who have knowledge.” _ (The Quran, 35:28) - (ue) Ode ds 58s “Say: O ry Lord Advance me in knowledge.” (The Quran, 20:114)
“(rae aA) SNS Sas 1B L ot gis
“And he to whom wisdom .is granted receives indeed a benefit overflowing.” (The Quran, 2:269)
The Unbelievers and the polytheists. have. been declared culprits because they do not follow the knowledge but are slaves of their desires and heed to their speculations and conjectures. The Holy Quran states:
wed Oss Dig2 gh Softee lox set “They follow nothing but conjecture; and conjecture avails nothing against Truth. (The Quran, 53: te
omg) AS Hs gh Nox Se “They follow nothing but conjecture and what : ee souls desire.” - (The Quran, 53:23)
ety bigs oh Sybase Ssloas “And who is more astray than one who follows his own lusts, devoid of guidance from Allah?” . . ‘ (The Quran, 28:50)
Such people are devoid of intellect, wisdom and Ineo
biz se S Labo) soa oie es si hea <2 al Cre AD, ¢ btecdstss
. “Do you think’ that most of- them listen or
- understand? They are only like: cattle; nay, they are worse sstays in Path.” (The Quran, 25: 44)
It is ‘obligatory on us to gain ‘the understanding of ~ the Religion and insight in the Book that has been sent by
Prophet Speaks -1 57
Allah for our guidance. Without this, all our efforts would be chaotic and disorderly, and our life will be full of confusion and anarchy. The thing that can save our beliefs becoming superfluous and our actions and acts of worship spiritless and worthless -is the religious understanding, and pondering over the Book of Allah and the Traditions of the Prophet (pbuh). Therefore, the Prophet of Allah (pbuh) has again and again instructed the Muslims to gain deep religious knowledge and insight, fully comprehend the Islamic teachings and commands and act upon them.
importance of Knowledge ad Wisdom HS 4, all of Qo 2B all J J52u5 JLB lS Aigla’d ye (\) a8 odd JS Slo chan} aing « ful UT Lal) 5 gill gdal
dint gat ak ds S galls 2 pdjai 3 ait jaf de 4 (debs Gl cgalene sybes) . (1) It is narrated by Hazrat M’awia that the Prophet of Allah (pbuh) said: “When Allah decides to favour any person, He grants him understanding and comprehension of the Religion (of Islam), and | am just a_distributor, it is Allah Who grants. This Ummah (Brotherhood) would always remain. on the Authority of Allah and the person who: opposes it cannot harm it until the arrival of the Command of Allah (the Day of Judgement).” [Bukhari, Muslim, lbn Maaja]
Explanation: “Understanding and comprehension: of the Religion” means that understanding and insight which enlightens man with the facts. and realities of Islam; he gets to know about the Religion of Islam; gets the objectives and purpose of the commands of Islam; and he does not remain a blind follower but follows and obeys Allah’s commands with full consciousness and understanding. The fact is revealed upon him that man’s success entirely depends upon Allah’s obedience and servitude . and following and obeying His commands. Without the obedience and servitude of Allah, man’s life remains
1
58 Prophet Speaks - |
deprived of the true meaning of human life. It is understood from this Saying that whoever is bestowed with the wealth of understanding and insight is very fortunate as this is the source of all goodness and virtues.
That is, my job is just distribution; the message that | am conveying is not my own creation but is from Allah.
It has been foretold here that Islam and the Muslim Ummah would continue to exist till the Day of Judgement, and no power on earth will be able to annihilate them. Islam will remain in the world till the Day of Judgement. 3M his YB al U5 25 DE TB og ates git Ge 9 (1) SUL 5 5 Gall og aiSls le abel Yes AUN Gi Ub; -gill! (elisa 5 Gol) -Ugaled 5 a (sal 545 VaSol all (2) It is narrated by Hazrat Ibn Masood that the Prophet of Allah (pbuh) said: “Envy is permissible in- respect of only two persons: One whom Allah has given wealth and then granted him the power of spending it in the Cause of Truth; the second is that person who has been bestowed with wisdom and he takes decides according to it, and also teaches it (to the people).”
‘ [Bukhari, Muslim] Explanation: That is, only these two persons can be envious of; one who has been granted with wealth and he spends it in the Cause of Allah is successful, and so also that person who has been bestowed with knowledge and wisdom by Allah and he utilizes them in the right manner, correctly delivers judgements and teaches people the knowledge and wisdom that he possesses.
ple ole GS be 1B all U5 45 dB DB Gall S25 (1) (sia) 2231 GS alll Jinie 548 ‘ (3)Hazrat Anas says that the Prophet of Allah (pbuh) said: “The person who goes out in search of knowledge would
be presumed to be in the Cause of Allah till he does not return back.” \ 7 [Tirmizi]
'
Prophet Speaks - | 59
Explanation: The person who goes out in search of knowledge is considered to be striving in the Cause of Allah, because through knowledge alone he will be able to know about Allah and thus obtain His good pleasure. Indeed the seeker of knowledge is considered a Mujahid (Striver) in the Cause of Allah.
U5t5 SE Sts eis A, ioe ltt of ll we Be (0) Ais 355 alg abl ca lah ibs 555 5 si bls bs @ at
(Laseg™l 3 Jin!) agen 4553 of] Ce Gis eG 3 (4) Hazrat Abdullah bin Abbas reports that the el of Allah (pbuh) said: “If a person dies when he was in the process of acquiring knowledge, he will meet Allah in such a state that the only difference between him and the Prophets would be the status of the Prophethood.” [Tabarani]
és 0545 QB all Upty Shoe JE BISEN GT Be 5 (0) TOR Ee wa ieead aa lca allel Si 5 5 au Bias Ly Gay pled! Cuthy isa t Gail S6slt G ol g oltiadl So cal g bap opal G bs J nie a tail laajs YS Glide 153 138533 3 ¢ 5 tM ol 2G 43 4555 sabh (Azle gilaegalest -s$hga!) 3 has, bid1 S451 f23 ball 19435 (5) It is narrated by Hazrat Abu Darda that he says | have heard the Prophet of Allah (pbuh) saying: “Any person who takes to the road in order to seek knowledge, Allah will smoothen for him the road to the Paradise, and the angels will spread their wings for the happiness of the seeker of knowledge, and everything and being in the heavens and the earth, even the fish in the water pray for
the salvation of the scholars. The loftiness of a scholar over a worshipper is as the full moon has over all the other
60 Prophet Speaks - |
stars. The scholars are the heirs of the Prophets. The inheritance of the Prophets is not Dinars and Dirhams; rather their inheritance is the knowledge. Hence, whoever acquires it,-acquired an abundant portion of it.”
[Abu Dawood, Tirmizi, Ibn Maaja] Explanation: The road to seek knowledge is indeed the road which takes a person to the Paradise because true knowledge alone can protect man from going astray and help him walk on that straight path which enables him to enter the Paradise. If the person really seeks the knowledge, Allah makes it easy for him to walk on the Path of Truth. 2”
This Saying says that the seekers of true knowledge are respected by the angels. All the creatures of the heavens and the earth pray for them that Allah might forgive their sins and hide their shortcomings. Because of the knowledge and the possessors of knowledge, Allah bestows mercy on the beings of the world. Because of their auspiciousness rain falls and every creature obtains its sustenance. The ants in their anthills and the fish in the seas enjoy their life because of their propitiousness; in other words with their muted parlance they are praying that they be blest. so that they could get benefitted by their auspiciousness. Extinction of the knowledge and the learned’ people signals the extinction of the creatures of the world and setting up of the Day of Judgement.
There is no doubt that Allah’s worship and His remembrance is the real wealth of human life. But this invaluable wealth cannot be obtained without the acquisition of knowledge and comprehension, and without this knowledge and comprehension the duty of reformation of the world cannot be carried out, nor can the people be guided towards Allah, the Creator of the Universe. The Prophet of Allah himself was engaged in the propagation of the knowledge and the guidance that he had brought to his last breath. ‘Because of his efforts, that. ideological revolution took place which changed the lives of the people; those who were astray got the right path and those who followed polytheism began observing monotheism.
: The Prophets of Allah are like father to their nations; rather their position is even loftier than that. They
Prophet Speaks - | 61
do not.leave behind any wealth or property. Their inheritance is that knowledge and guidance they bring with them. Those people are really fortunate who are _ considered as the true heirs of the Prophets.
al gins le Ute a al Opts gta JB teaad Ul be 50) Adil gis E565 asl eel ak Jes gladly dll Ge 4 Caglel Upbe G13 SH cabal Se caitl 5 ol os Sh 5 NGES5 5 Wpbing Labo 153,23 olltl YG AN gat cll oS csal Luh Wy ta Cath ¥ Blsis cp Ul) Gla BI Mase til
flee
pec haeiel es cone a
6k eas fly Lads SIdy 5s pl Ga Ula 5 fle 5 fan (qlee 9 wile) 4; CaLusl sed ri
(6) Hazrat Abu Musa narrates that the Prophet of Allah (pbuh) said: “The similitude of the knowledge and the guidance with which Allah has sent me is that of the rain which falls on the earth. The portion of the earth which was good absorbed the water and grew from it plenty of herbage and grass. The portion which was hard stored the water, Allah benefitted people from it; people drank from it, watered their animals and irrigated their lands. The rain fell on.another portion of the land which was a bare level field that can neither hold the water nor can grow any herbage. This is the example of those who acquired the knowledge and perception in the Religion of Allah and got benefitted from that with which | have been sent; hence they learnt it themselves and taught it to others. The (last) example is that of those people who neither lifted their heads to look at it, nor did they accept that guidance with which | have been sent.” [Bukhari, Muslim]
Explanation: In this Saying, the Prophet of Allah (pbuh) has likened the knowledge and guidance to rain. When rain falls on earth, the fertile land gets irrigated and
62 Prophet Speaks - |
becomes succulent. The second type of land is that where no herbage grows, but water gets collected and people get benefitted from it. The third kind of the land is that which is just bare level field which neither absorbs the water to grow any herbage, nor can water be collected therein to be used for drinking or irrigation purposes. This type of land neither gets benefitted from the rain nor can it benefit other parts of the land. In exactly the same manner, the knowledge and guidance comes down from Allah. The Prophet of Allah called people towards this knowledge and guidance and taught them the Book and the Wisdom. Those who had wisdom and insight got benefitted from this and their lives became succulent from the rain of knowledge and guidance; such beautiful and fragrant flowers of knowledge and action bloomed in their lives that the entire human environment got saturated from. their fragrance. There were some others, who although did not make use of this knowledge and guidance fully, conveyed it to others. They are similar to a pond which is full of water; people draw water from it for drinking, watering their animals and irrigating their fields. The third kind of people is those who are like a bare level Jand. The rain of knowledge and guidance does not awaken them nor do they store it so that the others could make use of it. Their lives remain as bad as it was before the coming of the guidance; they never pay any heed to the guidance.
Safeguarding the Knowledge
culls Sa: All U525 JIS UE Kl gf CAS Be 5 (1) 4y Byes Sf eats 4; Glad Sf clalall 4, Gleit plall (1) It is reported by Hazrat Ka‘b bin Malik that. the Prophet of Allah (pbuh) said: “Any who acquires
knowledge with the object of bragging over other learned men, or disputing with the illiterates, or attracting attention
Prophet Speaks - | 63
towards himself, Allah shall admit him into the fire (of Hell).” [Tirmizi, Ibn Maaja]
Explanation: It means that knowledge should not be acquired for any ulterior objective; knowledge, as with other things, should be acquired only for achieving the good pleasure of Allah. Any who acquires the knowledge with the object of achieving name and fame and worldly gains, shall not be rewarded by Allah. In the Hereafter, he is not going to taste the comforts of Paradise; instead he will have to face the torments of Hell. F
125 Lake fala dpa 188 alll Upty dla JB 558 Gl Ge 5 (Y) eI EL Go Vase dy Cabeadd HI ackeds Y alll 455 4 2Sk (derle cal sito gol nan) Agaedy (gas Aauall a55 aad Gaye dj (2) It is narrated by Hazrat Abu Hurairah that the Prophet of Allah (pbuh) said: “Any who acquires knowledge with which the good pleasure of Allah is sought, just with the object of obtaining worldly goods and gains shall not get to know the Paradise on the Day of Judgement, i.e. (not even) its fragrance.” [Ahmed, Abu Dawood, Ibn Maaja]
Pyee t 4) Say ae Ye spot, ont oe a oekn oe oe 5 Oli peal asl 8B Ul Ups JUS: yieen| of 3 (Y) (ey!3) , -dlal fé 4 S365 Of akeval (3) Hazrat A’mash says that the Prophet of Allah (pbuh) said: “The bane of knowledge is forgetfulness and
negligence, and its wastage is describing it before a person who is not worthy of it.” [Darmi]
Explanation: As acquisition of knowledge is necessary so also it is essential to protect it. It is very unfortunate to forget knowledge after its acquisition. To describe the words of knowledge and wisdom before a person who is not capable of understanding it or not transferring it to the talented people who deserve to receive it is a sort of oppression. On the one hand, we have to speak to every
64 Prophet Speaks - |
person keeping in view the level of his perception and understanding and on the other hand, we should try to search out more capable persons to transfer this knowledge. If we do not do this, we not only do not fulfil the rights of the deserving people, but we hurt the cause of knowledge too and waste it. If the knowledge reaches capable persons, they will not only get benefitted but through them it can be further propagated to others. Moreover, they can develop the knowledge further by carrying on more research and investigation.
iil a tes So Ue Bolt Uptes SE IS 33 Gl Se 5 (F) Cie Bjhaj 5 lod G Ghhaily add j Kall aul agi 1 -potéadl od thin (gis 45551 5 3 im 2195 § lazls 5 3 iat (ola Gad 3 Ape) (4) Hazrat Abu Zar narrates that the Prophet of Allah (pbuh) said: “Whenever the Servant (of Allah) adopted piety (Zuhd) in the world, Allah created wisdom in his heart and made the wisdom to flow from his tongue, made him understand the defects and diseases of the world and taught him their cure, and then took him safely away from the world towards the Adobe of Peace (Darus Salam).” [Baihagi]
Explanation: The meaning of Piety (Zuhd) is that man should not become the adorer of the world and that his heart should be free from lust and avarice, and that he should prefer the Hereafter over the world in every aspect of his life. Apart from the rewards of the Hereafter, Allah grants to His servant, because of the Piety such ready- reward which contains copious blessings. Allah bestows him with knowledge and wisdom, and this is. the best and the greatest reward because of the exhilaration that it provides and also because it protects him from going astray and courting destruction. Whoever gets the wealth of knowledge and wisdom gets that insight by which he can very easily differentiate between the Truth and the untruth, right and wrong, and good and bad, and select
Prophet Speaks - | 65
and walk on the straight path among the various crooked ways found in the world. Thus his life is saved from destruction and he marches from this world towards that Abode of Peace i.e. the Paradise where he finds peace and tranquillity free from all worries, trials and tribulations.
Comprehension and Insight
2557 oll Jol 25 al O54; dete soIIS 85554 ol &2 5 (\) SS LS a Be all 15S AUT aU he Ada5ST HE coil UN to8 it at cai Sh all 25 Zatags allt! 2585 coal gatas bah gl Sid a ge geld (ghd ain 131 SUM J AGUS Bolall § sSles asi gh ciples (pbas 9 él) - . 15438 (1) Hazrat Abu Hurairah narrates that the Prophet of Allah (pbuh) was asked: “Who is the most honoured amongst the people?” He said: “The most honoured in the sight of Allah is he who amongst them is the most God- fearing and the most Righteous.” The people said: “We are not asking about this.” He said: “Then the most honoured amongst the people is Yusuf (pbuh) as he himself was a Messenger of Allah, son of a Messenger of Allah, and grandson of a Messenger of Allah and the great-grandson of the Friend of Allah (Hazrat Abraham).” The people said we are not asking about it.” He said: “Then, do you ask me about the Arab families?” The people said: “Yes.” He said: “Those who were good during the era of Ignorance are better amongst you in Islam too if they have comprehension and insight (in Islam).” . (Bukhari, Muslim]
Explanation: That is, the most honoured amongst the people is he who protects himself from the disobedience of Allah and fears the most from the displeasure of Allah. In the Holy Quran also it is mentioned: “Verily the most
66 Prophet Speaks - |
honoured of you in the sight of Allah is (he who is) the most Righteous of you.” (49; 13)
It is evident from this Saying that those people who by nature possess excellent faculties and attributes, who have the power to take timely decisions, who have patience and constancy, courage, generosity, civility, broadmindedness, sense of honour and other similar lofty attributes and do not possess bad attributes like cowardice, meanness, sordidness, niggardliness, etc. always stand out in the society. Through such people a powerful collective system comes into being. Islam provides right pivot and centre for the fundamental human ethics and provides stability and space for its development. Hence, those people who possessed good moral attributes became even more prominent after accepting !slam. The era of ignorance had weakened and confined their good attributes, and when they accepted Islam and developed comprehension and insight in it, their .attributes and faculties became even more powerful and prominent. Such are the persons through whom the Will of Allah is promulgated on the earth and they prove fo be a mercy for the people.
pid p's GB eli tf Loe 22585 HS Ul Se 5 (1) (9,4! Gov!) 15428 131 GSB 1 pried! LaSLial (2) It is narrated by Hazrat Abu Hurairah: “I! heard Abu al-Qasim (pbuh) saying: “Those amongst you in Islam are
better whose morality is better and who possess comprehension and insight (in Islam).” [Al-Adab al-Mufrad]
Explanation: Another Saying has also been reported by Hazrat Abu Hurairah, in which the Prophet of Allah (pbuh) said: “The nature of men is like mines of gold and. silver. Those who were good (with regard to character, conduct and ethics) in Ignorance, are better in Islam too if they have comprehension and insight.” (Muslim) That person is considered the best that is morally good and also has comprehension and insight in Islam; such person would not have any defect in his personality. In another Saying,
Prophet Speaks - [ 67
the Prophet of Allah said: “Listen! There is no virtue in the worship which is bereft of comprehension, and there is no merit in the knowledge which is devoid of understanding, and there is no worthiness in the recital of Quran which - lacks contemplation.” Comprehension and insight in the teachings of Islam determine man’s greatness and nobility. A scholar who possesses comprehension and insight in Islam understands better the intrigues of Satan and cannot be snared by him in his web of allurements. Apart from this, a virtuous and pious person could fulfil the demands of Islam only in his individual life, but he cannot change the society if he lacks comprehension and insight in Islam. To establish Islam as a system of life in the world and to suppress the enticement and temptations of Satan, comprehension and insight in the teachings of Islam is required. This is the reason that Satan always fears and gets perturbed of those who possess the required comprehension and insight in Islam.
i en ee eee ee ee OS Geerar ee «2 Chas! todiy alll aie be 218 8 GU ge 2558 Of be 5 (1) ple call &e lb fe al Sols Sagal 5 ois ij aba be (Ape shi ys) -ABAH GIN (a Star 5 Slee gob ORI 5 (3) Hazrat Abu Hurairah reports that the Prophet of Allah (pbuh) said: “There is no loftiness for the servant of Allah greater than acquiring comprehension in the Religion (of Islam). One who possesses comprehension (in Religion) is stronger against Satan than one thousand worshippers; everything has a foundation and the foundation of the Religion (of islam) is comprehension.” .
[Darqutni, Baihagi]
Explanation: It is understood from this part of the Saying that the Religion of Islam does not believe in blindly following its teachings; rather, its foundation has been laid * down on the comprehension and insight. Hence, that person can never deny and reject Islam who makes use of comprehension and insight and accepts the facts after due
68 : Prophet Speaks - |
comprehension, and is desirous of finding the Truth rising above the biases and prejudices. :
2 alll Ups JS dU lable AUN Gois5 505 Gil Oe 5 (F) in) ith i al ha ah
(4) It is narrated by Ibn Umar that the Prophet of Allah (pbuh) said: “Comprehension is the best form of worship, and the best Religion is Piety.” [Tabarani]
Explanation: Comprehension has been included in the institution of worship; rather it has been declared as the best form of worship. Since man cannot understand the purpose and spirit of the religious edicts and worship without comprehension, it has fundamental importance in Islam. In another Saying, the Prophet of Allah (pbuh) has said: “The best amongst the people are those who are best in deeds, provided that they have comprehension of their Religion.”
The Arabic word used is wara’ which means keeping away from sins. Piety of the highest standard is called wara’.
pee ee od : e % oop eae
alll JES oy tie SN) BB Caill adie dB lke GH de 5 (0) (le) GSH dake aly of 5 deKol dale (5) Hazrat Ibn Abbas says that the Prophet of Allah (pbuh) hugged me to his chest and said: “O Allah, bestow him with wisdom.” In another narration the following words
are mentioned: “Bestow him with the knowledge of the Book (the Quran).” [Bukhari]
Explanation: In one of the narrations of Tirmizi, Hazrat Ibn
Abbas has mentioned that: “The Prophet of Allah (pbuh)
supplicated twice for me that Allah might grant me the
wisdom.” 3 The knowledge of the Quran itself is wisdom.
Prophet Speaks - | 69 ~
iess @ alll Usly GE JB Gay sine Uf be 5 (P)
aia GAAS YS gia) hk 5 peli g Lasts (pb piss Gall pb ality SE Iglel Kis esate) p58
rote 2, % (pls) -455 Gil (6) Hazrat Abu Sayeed Ansari narrates that at the time of the sa/at (prayer), the Prophet of Allah (pbuh) used to touch our shoulders (so that we could straighten our ranks) and say: “Align, and do not create differences or else discord and dissension would rise in your hearts. Those among you who are men of discernment and intellect
should be nearer to me, and then those who are near to them and then those who are near to them.” [Muslim]
z
Explanation: The loftiness of the men of discernment and intellect can be very well understood from this Saying that they used to stand nearer to the Prophet of Allah (pbuh) during the performance of congregational prayers. The disarray in the ranks of the congregational prayers can result in the discord and dissension of hearts. The exoteric do impact the esoteric. Hence, it is instructed to align the ranks during the congregational prayers.
oo hee 6 we tt ote os - oe one B28 1p tee
da GS ASSN B12 all Upt5 UB dS Fak gi Ge 5 (V) alge 553 BS syaally golly 555515 p5iallg glial! Jai (Ap) le 8) Yi aauall agi yd ag UB (7) Hazrat Ibn Umar narrates that the Prophet of Allah (pbuh) said: “A person offers prayers, fasts, pays the Zakat (poor-due), performs Hajj and Umrah — until he enumerated all the righteous deeds — but he will. be
rewarded on the Day of Judgement according to his intellect.” [Baihaqi]
‘Explanation: This Saying shows that intellect and discernment are of primary importance in Islam. The extent of discernment and intellect with which a man performs
70 Prophet Speaks - |
acts of worship and other righteous deed, to that extent he would be able to know the real purpose of worship and righteousness and would be able to fulfil the real objective of the commands of Allah and could achieve Allah’s nearness and enjoy the spiritual pleasures. In the Holy Quran, men with intellect and discernment have been praised quite often. In one place it is mentioned: “(The servants of the Most Gracious are) those who, when they admonished with the Signs of their Lord, droop not down at them as if they are deaf or blind (but make use of their intellect and discernment).” (25:73)
oe of Knowledge
(dete ow! uae tee salt 21 (1) It is reported by Hazrat Abu Hurairah that the Prophet of Allah (pbuh) said: “The best charity is a Muslim acquiring knowledge himself and then teaching it to his another Muslim brother.” [Ibn Maaja]
Explanation: That is, spending wealth alone is not charity; charity can be performed with knowledge and wisdom. The best charity is the charity of knowledge and wisdom; a person should not only acquire knowledge for himself but teach it to others too.
AP ie 5a! AUT OG pli af neesrne cal ais Ta lake le bs couhi bs paige! § al tgs 551 Ul (Ap) Bao l§ 421 sla 51 5555 bial aaiall a5 (2) Hazrat Anas bin Malik narrates that the Prophet of Allah (pbuh) asked: “Do you know who. is better in
generosity?” The people said: “Allah and His Prophet know better.” He said: “Allah is greater in generosity, then | am
64 Sahil Us 6 abl Ipt5 JB J XS ee) eee
Prophet Speaks - | “71
more generous amongst the children of Adam, and after me that person is more generous who acquired knowledge and propagated it. This person will arrive on the Day of Judgement as a leader, or he said that he will arrive as a brotherhood.” [Baihaqi]
Explanation: If acquiring knowledge and propagating it is generosity, then neglecting to do so or being deficient in the task would be the worst kind of stringiness; none likes to smear his character and conduct with the defect of stringiness. °
That is, in the Hereafter he would be granted higher status, and he would have the pomp and splendour of a leader.
Y gllind «B all Upts dB da HE Uf be 5 1) (G43) hl 3488 Wg ake Gd 1galia G ulasizi (3) Hazrat Abu Hurairah reports that-the Prophet of Allah (pbuh) said: “There are two attributes which cannot
combine in a hypocrite: One is good disposition and the other is insight of the Religion.” [Tirmizi]
Explanation: Hypocrisy is such a disease that the hypocrites are denied these two great gifts. A hypocrite can neither attribute himself with good morality and disposition, nor can he have insight and discernment in Islamic teachings. Allah does not guide the hypocrites. These two attributes cannot combine in a hypocrite. .
isi dads @ alll dpt5 doen J BS isl Ge 3 (Ff) aL 5 We 5 Bs ag a 55 A gas Us Sl 9 Rl
(Ag: -dele gy) sie)
(4) Hazrat Abu Hurairah says that ha heard the Prophet of Allah (pbuh) saying: “The world and everything in it is cursed except the remembrance of Allah and the thing which is related to it, and except the learned and the pupil. [Tirmizi, lbn Maaja, Baihaqi]
72 Prophet Speaks - |
Explanation: That is, only those things are valuable which are related to the remembrance of Allah and the religious knowledge. The things which are unrelated to these are hollowed of virtue and blessings and are to be given up. It is to be kept in mind here that every work undertaken and accomplished just for the good pleasure of Allah and according to Allah’s guidance and instructions is construed remembrance of Allah.
bee Abe. te. ate Pep operas cyt ule Zoe a7 ee gle Ge Oi Gs 8 all pty Als dls 554 GI Ge (0) (geda,3 er5lo 94!) -26 64 oleh asiall 33 azl PEACE) (5) Hazrat Abu Hurairah narrates that the Prophet of Allah (pbuh) said: “When a person is asked about something concerning knowledge and that person hides it, he would be bridled with the bridle of fire on the Day of Judgement.” [Abu Dawood, Tirmizi]
Vga AN jak 2 all Ups US US Spats Gil G2 5) bs df 488 Jole C58 IST 5 laleg 5 hand gilts Eat
$2 eh
(2813 gal «egata,s) 4s 4581 54 (6) Hazrat Abdullah bin Masood reports that the Prophet of Allah (pbuh) said: “May Allah keep that man flourishing who heard my words, remembered them and conveyed (them correctly to the people) because sometimes it so happens that a man of discernment conveys it to another person who has even more discernment than him.” [Tirmizi, Abu Dawood]
Explanation: Through this Hadeeth, we understand the loftiness of conveying the message and the Sayings of the Prophet (pbuh) to others. Everyone does not possess equal capabilities. !t is quite possible that the man who receives the message could be more superior in knowledge and discernment than the man who is conveying it, and he could be benefitted more from it.
Prophet Speaks - | 73 (Se (gale a alt U525 J US 342 of al we Se 3 (W) (de dS Gs yd We dahl as Ge Ute 5 al gh (ssl) » ASE Gye dias Ipials (acaks (7) It is narrated by Hazrat Abdullah bin Umar that the Prophet of Allah (pbuh) said: “Convey from me even if it is (as little as) one Verse, and quote (the narrations heard} from the Children of Israel; it is not forbidden. Any who
telates a falsehood towards me deliberately he should make Hell his abode.” [Bukhari]
Explanation: That is, as | have conveyed the message of Truth to you, you should also convey and propagate it to others, so that the light of knowledge and guidance is spread far and wide and none remains unacquainted with it; whatever knowledge, little or more, a person possesses should be conveyed to others. The narrations about the stories of previous Prophets of Allah or the admonitory and exemplary stories reaching from the Children of Israel can be quoted if they are proved to be true according to the proven historic facts and that these narrations do not contradict the description of the Quran. However, it is wrong to study the Torah and the Gospels today for the purpose of obtaining guidance, because they have not remained in their original form and have been extensively corrupted, and now for our guidance Allah has revealed His final Book, the Holy Quran. However, it is permitted to study the Torah and the Gospels to know and describe the history of the Children of Israel. In the beginning, the Prophet of Allah (pbuh) did not want people to study the books of the Children of israel lest they might have | adverse influence on Muslims. However, when the beliefs and teachings of Islam were firmly embedded in Muslims, he permitted quoting from the Children of Israel so that the Truth could further be firmed up.
In this Saying, the Prophet of Allah has threatened the person with the punishment in Hell who relates any false action or saying to him. Lying in itself is a great sin
74 Prophet Speaks - |
and it becomes even more heinous if lying concerns the Prophet of Allah (pbuh). This Saying has been reported by more than 60 narrators, among whom are many Companions of the Prophet who had been given the glad tidings of Paradise in this world itself, and it is unthinkable that any Companion of the Prophet would relate a false statement or action to the Prophet of Allah (pbuh); not even one example can be quoted from the history that any Companion had ever related a false saying to the Prophet. The last Companion of the Prophet to die was in the year 110 AH. The compilation of the Sayings and Traditions of the Prophet began in the second Century AH, and Hazrat Imam Malik compiled his renowned book Muatta in this Century.
Knowledge and Action
Se CNS GS Ee Uhl 553 -AIB d o aly 2 5 (1) 5 lal ads CaS 5 alt dps lb opal tad ob
CSSi SHES as RGIS 5 GelsT a5 5 Shall 35 53 Sadall oda Galle] AL Jos 4881 be SHY LES OI 35 “ ee <x a z < 2 o UGid Ug iby Gplaas Y ig Mg Slg5itl O52 585 Gini (gdagi dels ol) (1) Hazrat Ziyad bin Labeed said that the Prophet of Allah (pbuh) mentioned about a (terrifying) thing and said that it (mischief and evil) would occur because of dwindling of knowledge. | said: “O Prophet of Allah, how the knowledge would get dwindled when we read the Quran and teach it to our offspring, and our offspring would teach it to their offspring?” He said: “May your mother bereave you, O Ziyad! | thought you to be the most intelligent and discerning man of Madinah. Do the Jews and the Christians not study the Torah and the Gospel (and yet)
they never act on the things found in them.” [Ibn Maaja, Tirmizi]
Prophet Speaks - | 75
Explanation: It is understood from this Saying that when knowledge is not acted upon, it means that the knowledge’ had dwindled or disappeared. Only that person can be called fully learned and knowledgeable whose knowledge has adorned him with good character and conduct and who is leading his entire life according to his knowledge.
The proverb “may your mother bereave you” is an Arabic proverb which i is used on such occasions; it is not a curse.
oe 51 GK J 2B MN gt lbAN gi 3st Ge 5 (1) 25d Waal 5 aaSol, play gals U6 a1 oda
(GL Gad 3 igs)
(2) Hazrat Umar bin al-Khattab narrates that the
Prophet of Allah (pbuh) said: “I fear (the evil) of every
hypocrite who talks of knowledge and wisdom but Erato injustice and oppression.” [Baihaqi]
6 SiS 2B all Opts AUS -B Gail gf IAB Ge 5 (1) 5 lalge ied gai Gs Zolallg cugtl Gai dee 5 Leadi BIS
(42be onl «geias3) abil Je bai (3) Hazrat Shaddad bin Aus reports that the Prophet of Allah (pbuh) said: “Shrewd and astute person is that who controls his self and works for (the life) after death, and feeble and stupid is that person who is subservient to the desires of his self and desires (rewards and forgiveness) from Allah.” [Tirmizi, bn Maaja]
hike
77
NATURAL RELIGION
Islam is the name of that system of life which the nature of man itself demands. The things that Allah reminded man through His Prophets are nothing but demands of his nature. Islam is such a system of ideology and action which is in accordance with our nature, intelligence and insight. Therefore, the Holy Quran describes Islam as the “straight path.” Disobeying the teachings and commands of Islam is indeed opposing our own nature and causing impairment in the creation of Allah. Perfection of an individual can be accomplished only with the help of Islamic teachings and commands. The things that are forbidden by Islam impair man’s individuality. Perfection of individual and purification of the soul is the objective of Islamic Law. Hence, the Holy Quran has declared purification of soul as the final goal which is to be reached:
(any) Oss gecleyss Se Sige litus “Truly he succeeds that purifies it, and he fails that corrupts it.” (The Quran, 91:9-10)
It is stated in another place in the Quran: Cir9:3 24) aS Yat s “Our Lord! Send amongst them a Messenger of their own who shall rehearse Your Signs to them and instruct them in Scripture and Wisdom, and
purify them; for You are the Exalted in Might, the Wise.” (The Quran, 2:129)
It is understood from the above Verse that it was the Prophet's duty and responsibility to rehearse the Quran before the people and teach them the Law and wisdom
78 Prophet Speaks - |
and purify them. The word “purification” itself denotes the fact that Allah has not demanded from man that which is against his nature.’ The only demand that Islam makes on man is that he grooms his personality and try to develop to perfection those virtues and ethics that have been bestowed in his nature. The real stress in Islam is on.the perfection of man’s personality and individuality. The actual thing that man has to account for on the Day of Judgement is what sort of a man he became in this world by making use of the strengths and faculties provided to him by Allah. The importance that Islam gives to the collective life is because it helps the individual to perfect himself. In the collective life, not only an individual tries to reach perfection but also helps others reach perfection. Islam has not given such freedom to an individual that it could harm the collective life, nor has it given such rights and authority to the collective life which entail in curtailing that freedom of the individual which is required for his development in different fields of life. Islam has maintained a balance between the individual and the collective life. Islam is in conformity in every aspect with the demands of the individual and the collective life. This can be clearly understood if Islam is studied as a system of life.
According to Islam, it is impossible to groom and develop the human personality and individuality if the © object of this grooming is not declared to be achievement of the good pleasure of Allah and that His love is the culmination of our faith and religion. Obedience and servitude to Allah is the real life which the human nature always searches for. Obedience of the commands of Allah does not mean obedience of some despotic law, but it is
1 Islam, in fact, manifests those truths which are present in man’s nature. Islam invites man towards faith and action appealing his intellect and wisdom and informs him about his true nature and the demands it makes on him. This is the reason that the Holy Quran is also known as Zikr (Remembrance and Reminder).
Prophet Speaks - 1! 79
the obedience of the laws of our nature.’ Obedience of Allah is indeed obedience of such a Sovereign whose throne is deep inside our own hearts. Rejection of Allah entails in the human life losing peace and tranquility and higher values of life, and there remains no lofty purpose of life than just leading a covetous and luxurious life. The real life for man lies in following the system of life bestowed by Allah through his Prophets, and obeying and serving Him in every segment of man’s life.
Ista STs Och halo Leh b pels 58 hall 68 S118 (er-eniviu) Ores ah Gull sh % 53385158 1S “Say: Allah’s guidance is the (only) ae and we have been directed to submit ourselves to the Lord of the worlds; to establish regular prayers and
to fear Allah; for it is to Him that we shall be gathered together.” (The Quran, 6:71-72)
It means ‘that man can receive guidance towards real life only through the Divine Guidance that the Prophets had brought from Allah. Apart from the Quran, this fact is mentioned in previous Scriptures too. Hence, the Gospel says: ;
“It is written, man shall not live by bread alone, but by every word that proceeds out of the mouth of God.” (Mathew, 4:4)
It means that man lives by the commands of Allah and that the real life lies in obeying His commands. The Holy Quran avers:
1 Hence, the Divine Revelation through which we are given the Divine Law has been described in the Quran as Hayat (Life), Rizq-e-Hasan (Excellent Sustenance), Noor (Light), etc. Similar words have also been used in the previous Scriptures.
80 Prophet Speaks - | Ae oF olde gel 3S des stu eles oS gsi
i Catt ui alter & ade Grrspuiul) Hag Je et ele) 3
“Can he who was dead, to whom We gave life, and a Light whereby he can walk amongst men, be like him who is in the depths of darkness, from which he can never come out?” (The Quran, 6:122)
In the aforesaid Verse of the Quran, Faith has been referred to as life and following Guidance as walking in the light. Those who do not have Faith are like a lifeless stone and are bereft of real life. The example of the person who does not possess the straight path of life is of that person who is wandering in darkness without light and does not know how to reach his destination.
4 ihe be Gi gl ge Bs gf be 0) gh i ut slags! Hf ain 51 alge i wl aaa inn coe yes ie oun enS a sah ¥ Uplate ehh a Glas pila SI 15 25515
(a5l> ga) alee «sylees) pull 33 soul SNS ai AES (1) Hazrat Abu Hurairah reports that the Prophet of Allah (pbuh) said: “There is no child who is not born on his nature. It is his parents who make him a Jew, or a Christian or a Zoroastrian as the animal is born with a sound and wholesome body from the womb of the animal. Do you find any amongst them with a severed nose or ear?” (Their ears are severed by people because of superstition.) Then Abu Hurairah said: “If you want you can read (the Verse of the Quran for proof): “The nature (framed) of Allah, in which he has created man. There is no altering (the laws of) Allah’s creations. That is the right religion.” [Bukhari, Muslim, Abu Dawood]
Explanation: The meaning of the word Fitrat (nature) in this Saying is Islam, because Judaism, Christianity and
Prophet Speaks - | 81
Zoroastrianism have been mentioned opposite to it. In some of the narrations of this Saying, the words of ‘Ala al- Fitrat al-Islam (on the nature of Islam) and ‘Ala hazihi.al- Millat (on this Brotherhood) have been used instead of the words of ‘Ala al-Fitrah (on the nature), which clearly prove that the word nature used in this Saying means nothing but Islam.
A very important fact has been pointed out in this Saying. It is that man comes into this world with a pure nature which is Islam. Man’s nature basically considers Allah as his only Lord and God and is attracted to the natural principles of the system of life which has been revealed by Him. His nature does not relate to polytheism, infidelity and ignorant ideologies and deeds. Man comes into this world with a thirst to know his Lord and Creator and worship and serve Him alone. Every child is born on his real nature which is free from infidelity and sin. If man were to remain on his nature, it would not be difficult for him to accept the Islamic beliefs and teachings. He will accept them as the person who accepts familiar things. However, the wrong environment and his ignorant parents corrupt his nature and make him deviate towards polytheistic beliefs and deeds. He is like that animal who was ‘born with sound and wholesome body, but later its shape was altered by severing its nose and ears. Man is not born with the ideologies of infidelity, polytheism, atheism which are against his nature. But later on adopts all those things which are against his nature and objective of his creation, and thus goes astray. No person likes his face to be disfigured by cutting off his nose or ears, or he is made lame or blind. However, it is his utter misfortune that man wants to remain spiritually with his disfigured nature and even insists that he be not asked to reform and revert back to his original nature.
This is a part of Verse 30 of Chapter 30 of the Holy Quran. This proves that mari’s natural religion is that he should become an obedient and devout servant of Allah, which is known as Islam. Islam does not hurt our nature. On the other hand it grooms and develops it. The
82 * Prophet Speaks - |
knowledge of Islam is indeed the knowledge of our nature and the purpose of our creation. By opposing Islam, man hurts his nature and incurs unredeemable losses both in this world and in the Hereafter.
SS JUS aB alt dps SF (estat jlo g patie 32 5 (1) igale lee pollge 1 Saket Of cyal Ub G1 Wi abd Y ps ALD (colts ald (3) 5 UMS ke Gilad Sls US Nha Lis ahs 5 pepe Ge ATE LAN ABH pl 5 pil 4, Opt alle gy WS Bi St pabal 5 pl SULT be jagile (eLuse) ULL,
(2) Hazrat ‘lyadh bin Himar al-Mujashiyi reports that the Prophet of Allah (pbuh) once said in his sermon: “Listen, my Lord has commanded me to convey to you whatever He has told me today which you do not know. (He has told me that) whatever wealth that | have given to any servant is lawful to him, and that | have created all men in upright nature. Later, the Satans came to them and took them away from their religion and forbid all those things which | had made lawful, and they commanded them to associate those things with Me for which no evidence had been revealed.” [Muslim]
Explanation: The topic of this Saying is similar to the previous Saying. In this Saying too, it is stressed that Allah has created man on his upright nature. People adopt polytheism because of the deceit and enticement of evil. people, and make unlawful those things that have been made lawful. Thus they are led away, both ideologically and practically, from their nature.
In some of the narrations of this Saying, the words Hanafa Muslimeen have been used instead of the word Hanafa, which proves that Allah has created men as upright Muslims, and that Islam is their natural and innate
Prophet Speaks -l 83
religion. No evidence is available for polytheism either in any of the Divine Books or in the creations of the universe.
al be JS5U TLE dB Gell ge KN gf Gail be 5 (1) GUST pol Se Qa Je le G83) Sub asta p55 jt Ogal She Syl 55 Upash lS pal U5aad dls Say Quake
ia yy Sai% of sl wb gy Bike 215i 6 ws 4, (aot apolue -16;Le) ; -i Sad 1M Sis (3) Hazrat Anas bin Malik narrates that the Prophet of Allah (pbuh) said: “It would be told to a person among the men of Hell: “if you had all the things of the world in your possession, would you have given them all as a ransom (to escape this punishment)?” He would say: “Yes.” (Allah) would say: “I had made a lighter demand on you; when you were in the back of Adam, | had taken a vow from you that you should not associate anyone_with Me, but you did not heed to it and you did associate (others) with Me.” [Bukhari, Muslim, Ahmed]
Explanation: This Saying too throws the light on the fact that monotheism is the natural religion of man, and that infidelity and polytheism are incompatible with his nature. It has been embedded in man’s nature that he should not make anyone other than Allah as the centre for his acts of worship and He is the only source of his sustenance. A vow has been taken by Allah from every person that he would worship and serve Allah alone and that he would desist from polytheism. This has also been referred to in the Holy Quran (refer Verses 172-173 of Chapter 7). Man’s nature has been moulded in the mould of Oneness of God. It is quite possible that after the creation of Hazrat Adam, Allah might have created and brought before Him all the progeny of Adam to come till eternity in some form or the other and might have given them the knowledge of _ monotheism and might have taken an vow from them too that they would not worship and serve anyone other than Allah. Although we’ might not fully remember this vow, but its impression is found deep in our soul and conscience.
84 Prophet Speaks - J
Acceptance of monotheism is the inner voice of our conscience. The Prophets of Allah come to revive and remind us about this vow; they do not bring in any new thing. The reason for not allowing this vow to remain in our memory in its full form is that Allah wants to test us.
2] gii0 fl B alti dts! dis dB lke gil d2 5 (1) (ipl saya! wot teal) Amstll Ages -gtéait (4) Hazrat Ibn “Abbas narrates that the Prophet of Allah (pbuh) was asked which religion out of all religions is dearest to Allah? He said: “Uprightness which is very
simple and very easy.” [Ahmed, Al-Adab al-Mufrad, Tabaranij
Explanation: That is, the best religion that Allah has selected for His servants is where His servants should scorn all false creeds found in his surroundings and profess only the true religion, worship and serve only Allah, adopt that system of life which has been revealed by Him and which is very simple and very easy to follow, and which does not teach monasticism, nor does it consider the human body an impediment in spiritual progress that the body should be humbled by torturing it in order to achieve spiritual development and progress. According to Islamic teachings there is no incompatibility between human body and its soul. The human body, in fact, assists in the spiritual progress if man leads his life within the boundaries fixed by Allah.
2 rer ae aly op NE ME m fe ey oe wed STB aU O52 DUS JIB Gol OH Ge (0) (gylog capa Gol a>!) (5) Hazrat Ibn “Abbas narrates that the Prophet of
Allah (pbuh) said: “The Religion is very easy.” [Ahmed, Al- Adab al-Mufrad, Bukhari]
Explanation: In another narration reported in Musnad-e- Ahmed it is said: “The best of the religion amongst all your religions is that which is easiest of all.” \t is written in the
Prophet Speaks - I 85
Gospel: “Take my yoke upon you, and learn of me; for | am meek and lowly in heart: and you shail find rest unto your souls. For my yoke is easy, and my burden is light.” (Mathew, 11:29-30)
£08 setear eG ci a4 pe Fey ote Se, See ee ee
Gis (giais pol aU OG) 8 all Optus ls -1s HLS GE 9 (7) (et) bial Ged (sia 3S § Has 95 (6) It is reported by Hazrat Jabir that the Prophet of Allah (pbuh) said: “Allah has not sent me to bring hardship
or cause affliction, but has sent me as a teacher and a bringer of ease.” [Muslim]
Explanation: The Prophet of Allah (pbuh) said this on a special occasion. On one occasion, the Holy Quran placed before the Chaste Wives of the Prophet to choose either Allah and His Prophet or the worldly comforts, and told them that if they choose the worldly comforts, then they have to leave the Prophet for good and if they choose Allah and His Prophet, then they would be richly rewarded in the Hereafter (refer Verses 28-29 of Chapter 33). The Prophet of Allah (pbuh) decided to inform all his wives about the aforesaid command of the Quran. So, first of all he went to Hazrat Ayesha (may Allah be pleased with her) and said to her: “I will be placing before you a very important thing and | do not want you to be hasty about it until you consult your parents.” The Prophet feared that she might make haste and take a wrong decision, and if she consults her parents, they will advise her suitably. Hazrat Ayesha asked: “What is that matter?” When the Prophet of Allah (pbuh) conveyed her the aforesaid command of Allah, she immediately said: “O Prophet of Allah, is your companionship such an issue that | should consult my parents about it? | prefer Allah and His Prophet. However, | request you not to inform your other wives about my decision.” The Prophet of Allah (pbuh) replied: “Whoever among them enquires about it, | shall tell her about your reply. Allah has not sent me to bring hardship and affliction but has sent me as a teacher and a bringer of ease.” From this, it is very clear that the nature of the
86 Prophet Speaks - |
Prophet of Allah (pbuh) is that of a kind and merciful teacher and he teaches only those things which are beneficial to the people. His only desire was to bring all the people on the straight path and for this purpose he used to adopt all possible ways and means which were in his possession.
3B an dis & UE all alt ott Ul be 5 gS 25 lt 525 DER ASH G55 G55 Galil dad an eSil le Yo A; pal O56 Y AS oxudl de 1pei5) fol
di osif 4 ge silly pas 5S 5 Bal Blam Ogbdi (felice (gylees) dill; BE dye Sud
(7) | Hazrat Abu Musa Ashari says that once we were travelling with the Prophet of Allah when people began to pronounce the Takbeer (laudation) very loudiy. The Prophet of Allah said: “O people, be kind to your souls. You are not calling the One who is deaf or who is absent. You are calling the One who hears and sees and is with you. The One whom you are calling is nearer to: you than the neck of your camel.” [Bukhari, Muslim]
Explanation: It is very clear from this Saying that the religion brought and taught by the Prophet of Allah (pbuh) is compatible with human nature and intellect; it cannot be said that it is against the human nature or human intellect.
eERK
87 — PERCEPTION OF ALLAH
The central point of the entire ideological and practical system of Islam is Faith in Allah. All other beliefs and teachings are, in fact, its branches. Faith in-Allah indeed strengthens all other beliefs and teachings. If this central point is ignored, there will not remain any sense in anything and the entire ideological and practical system of Islam will be rendered chaotic.
In Islam, Faith in Allah does not mean just to believe in the existence of Allah. Rather, this faith has a complete and correct perception of the Entity of Allah and ° His Attributes. This perception has a deep relationship with our lives. Hence, Islam not only takes the help of Faith in Allah to purify the souls and rectify the morality, but has also declared-it to be the basis and foundation for human activities and human civilization.
According to the perception of divinity that Islam presents, God can be only that entity who is self-sufficient, omnipotent, eternal, omniscience, wise, merciful, beneficent, who controls life and death, losses and profits, sustainer and cherisher of all, and who takes account of the human beings having total power to punish and reward. Divinity is indivisible and it is not correct to pollute it with the false perception of incarnation and begetting. All the attributes of divinity can be united only in one entity and that is-the entity of Allah. Allah is High above all; everything in the universe is dependent on Him; He alone controls and sustains the universe; and He is the possessor of inexhaustible treasures. It is man’s duty to recognize His greatness, obey Him alone, fear Him alone, beseech Him alone, trust Him alone, supplicate Him alone when in difficulty and trouble, and have a firm belief that he has to return to Him and that He will take account of all his deeds that he performed in the world on the Day of
88 Prophet Speaks - |
Judgement and reward and punish according to the nature of his deeds. This is known as the belief in Oneness of God (monotheism) which was preached by every Prophet sent by Allah.
The belief in monotheism deeply influences human life. Faith in Allah compels man to obey the laws and commands of Allah and creates in him a sense of Tesponsibility. The person who believes in Allah always remembers that he is always under the watchful eyes of Allah and that he cannot escape from his hold and accountability. Therefore, whether he is alone or in a crowd, he always fears Allan and obeys His laws and commands. Further, this Faith in Allah takes him to the highest rank of morality, and he shuns narrow-mindedness and haughtiness. He fully comprehends that the entire universe belongs to Allah, and therefore, his friendship and enmity will not be personal but will be for the sake of Allah alone. Thus, the sphere of his love, mercy and service gets wider. He fully understands that every good thing that he possesses is from Allah and hence he should not be haughty and arrogant; Faith in Allah develops in him humility and not haughtiness and arrogance. Faith in Allah takes man to the zenith of self-respect ‘and self-esteem, and he becomes fearless and does not bow to other false powers, because he believes Allah alone to be the Possessor of all powers. Thus, man begins to obey Allah's commands quite fearlessly.
Faith in Allah makes man believe that Allah is Self- Sufficient and Just; that His Law is unbiased; that none else has the power to interfere in His Divinity and save any wrongdoer from His Wrath; and that he can achieve salvation only through the good deeds and Allah’s Mercy. With this belief man never becomes complacent nor does he groom false hopes and desires. Faith in Allah also makes man believe that Allah is the Possessor of inexhaustible treasures and powers and hence, he never gets disheartened. It develops in him that power of patience, constancy and perseverance that help him confront with courage the greatest of the material powers.
Prophet Speaks - | . 89
It also cleans his heart of the impurities of avarice and develops instead contentment. Though he seeks opulence from Allah, but never adopts devious methods to acquire it, because he fully understands that it is Allah Who bestows opulence or indigence according to His Wisdom, and thus remains contented with whatever is bestowed on him and keeps on discharging his obligated duties.
Faith in Allah
de Lah gw abl hts dU IE Bak gH Se ()
oS 2
5 sts 5 Sue eas Gf 5 abn a Y Of ase td
(ples 5 Ble) Gass agia 5 galls BgS 4M SLE! 5 Split! all (1) It is narrated by Hazrat Ibn Umar that the Prophet of Allah (pbuh) said: “The foundation of Islam has been laid down on five things: (1) Bearing witness that there is no god but Allah and that Muhammad is Allah's servant and His Prophet; (1) Establishing prayers; (3) Payment of Zakat (poor-due); (4) Performance of Hajj; and (5) Fasting in the month of Ramazan.” [Bukhari, Muslim]
Explanation: These are the five pillars on which the structure of Islam is built. Believing Allah to be the only God means that man shall believe that Allah alone is worthy of our worship and service; He alone is our Lord, Master and Ruler; everyone and everything is dependent on Him. The desire to know Him and seek Him has been embedded in our nature; He alone can be the centre of our struggle and striving, and there is none else who can become the objective of our life.
3 We can obtain knowledge about Allah only through His Prophets. The Prophets tell us how to live according to ~ the Will of Allah. Therefore, belief in the Prophets is also necessary along with the belief in Allah. The last and final Prophet is Hazrat Muhammad (pbuh). To obtain the correct _ system of life, it is essential to have faith in. Prophet
90 Prophet Speaks - |
Muhammad (pbuh) and accept his guidance, because he is the last representative of Allah on earth.
Prayers, on the one hand, are the remembrance and worship of Allah and, on the other, they are declaration and manifestation of our servitude to Him. The Prayers daily refresh Allah’s remembrance and the belief of His omnipresence, and creates love for Him in our hearts. Prayers keeps on reminding us that a day would come when we have to present ourselves before Allah’s court and give account of our life, and to give good account we have to lead our entire life in the obedience and servitude of Allah.
Through Fasting, we can control our desires. When we achieve this control, we never give preference to other things over the Will of Allah. To achieve Allah’s good pleasure, we can turn away from every undesirable thing and sacrifice every comfort. We develop such sense of duty and responsibility that we cannot act against the Will of Allah.
The Zakat (poor-due) reminds us the rights of the servants of Allah. Zakat removes love of wealth from our hearts. It increases our sense of ethics and gives us the wealth of purity of self and broad-mindedness. The worst prison for -man is the locker-rooms and strong-rooms where his spirit and soul gets imprisoned along with his wealth. As a lamp spends its oil liberally to light up its environment, similarly man, on the one hand, serves his fellowmen by spending his wealth liberally and, on the other hand, purifies his soul and achieves real happiness.
Hajj implants in our hearts Allah’s Greatness and
_ His love. It creates permanent love in our hearts for Islam.
Hajj prepares us to struggle and strive for the supremacy of Islam.
Prophet Speaks - | 91 Ge B all pts Ie GF ig! JG Su of gall Be 5 (1) Usa aja Jal Ge USS Gel Of iad) 6K a dsed SLES aot Jal G3 U5 lad fond Gai 5 aia Giie SG Slash aly Si pass SH Gt acy Kiyty Gul 5 Sam GIS G25 GUS AMT gi selatat GE 823 iS Sas i Gis US 5 Slip! ode cued Gad dts abi odd caai 5 Gajil Gl 5 alatl Bid falls gla ALT litle Uf Kits 5 5 dS pai gS scsLesl aT all Uigle GF SHpt5 ej 5 WS pad SG Sg, Sal ab Lisl Spal abl clash Sail gb Gozo sb -LUlgal 1 8965
Sg Spal ALT cshagl fois Jl -Giio JIB titi
tail ga Giah gS Gil OI Kits fa} 5 UB psi ta Gey Kiss silly U5 5 dy Ab DB Gite DB Stu ail
Gli Gico Cul GS tell EB Sale Gall 5 Gaile SylY
(elene 9 6)lés) Aad (2) It is reported by Hazrat Anas bin Malik: “We had been forbidden to ask the Prophet of Allah (without any particular necessity) about anything. Hence, we desired that an intelligent bedouin could come and ask him and we could listen. So, one of the people of the desert (a bedouin) came and said: “O Muhammad, your emissary came to us and told us that you claim that Allah has sent you as His Prophet.” He (the Prophet) said: “He spoke the truth.” Then he asked: “Who created the heavens?” He (the Prophet) said: “It is Allah.” He asked: “Who created the earth?” He said: “It is Allah.” Then he asked: “Who
92 Prophet Speaks - J
erected these mountains and who made whatever is made in them?” He said: “It is Allah.” Then he asked: “By that Entity Who has created the heavens and the earth and erected these mountains, has Allah sent you?” He said: “Yes.” He said: “Your emissary said that five prayers in day and night are obligatory on us.” He said: “He spoke the truth.” He said: “By Him Who has sent you as a Prophet, has Allah commanded about it?” He said: “Yes.” He said: “Your emissary said that Zakat is obligatory in our wealth.” He (the Prophet) said: “He spoke the truth.” He asked: “By the Entity Who has sent you as the Prophet, has Allah ordered you so?” He said: “Yes.” He said: “Your emissary said that it is also obligatory every year to fast in the month of Ramazan.” He said: “He spoke the truth.” He asked: “By the Entity Who has sent you as the Prophet, has Allah ordered you about it?” He said: “Yes.” He said: “Your emissary also told us that Hajj of the House of Allah (Ka‘ba) is obligatory on those who can afford to reach it.” He said: “He spoke the truth.” (The narrator) says that that person turned back saying: “By the Entity Who has sent you with the Truth, | will neither add anything to it (on my own) nor will | subtract anything from it.” Hence, the. Prophet (pbuh) said: “If he has told the truth, then he is sure to enter Paradise.” [Bukhari, Muslim]
Explanation: That is, | have been sent as a Prophet by that Allah who has created the heavens, the earth and the entire world.
That is, Hajj is obligatory on those who can afford to travel to Makkah.
YB abi Jt JU OB yh of gk ae be 50) Sets ieee 55 dn ahd Of AG8s aL be ‘ bh Be ie coll sag saaly 58d 5 oly Sabl 5 Golly cg a (s4a3) all Gad (3) It is narrated by Hazrat Ali bin Abu Talib that ne Prophet of Allah (pbuh) said: “No person can be a Believer
Prophet Speaks - | i 93
till he does not have faith in four things: Bear witness that there is no god but Allah and that ! am, Muhammad, is the Prophet of Allah; He has sent me with Truth; have faith in death (that it is sure to come); have faith in resurrection after death; and have faith in fate.” [Tirmizi]
sin pts 2b glk Gath al te of Otek be 5 (0
édal YS Gl Saas (asi aie glu 953 Sum g if ui (sta) weal fd alll
(4) Hazrat Sufiyan bin Abdullah Thaqgafi narrates: He says that | asked: “O Prophet of Allah, tell me about a (comprehensive) thing about Islam that | need not ask anyone else about it after you.” He said: “Say, 1 believe in Allah and then be steadfast. ” [Muslim]
Explanation: In a few words, the gist of the entire Islam has been presented in this Saying. Faith in Allah is indeed the foundation of Islam. Faith in Islam does not mean just to believe in the existence of Allah; rather, it is essential to believe in all the Attributes and Rights of Allah. Only that person would achieve success and salvation who believed in Allah, and believed Him to be the Creator, Cherisher and Sovereign and showed constancy in this belief and no power or fear or avarice could make him deviate from the Faith. It is a good fortune to be steadfast after declaring Faith in Allah and making a promise to serve Him alone. The Holy Quran says: “Verily those who say, ‘Our Lord is Allah,’ and remain firm (on the Path) — on them shall be no fear, nor shail they grieve. Such shall be Companions of the Garden, dwelling therein (for aye); a recompense for their (good) deeds.” (46:13-14) In another place, it is stated: “Those who say, ‘our Lord is Allah,’.and, further, stand straight and steadfast, the angels descend on them (from time to time); ‘Fear you not!’ (they suggest), ‘Nor grieve! But receive the Glad Tidings of the Garden (of Bliss), that which you were promised! We are your protectors in this life and in the Hereafter; therein shall you
94 Prophet Speaks - |
have all that your souls shall desire; therein shall you have all that you ask for.” (The Quran, 41:30-31)
Si st 3 alll U525 JG de BS Yl Se 5 (0)
(Giecaiad! 4 -aiials aly Lateals al 118 se (5) Hazrat Abu Hurairah reports that the Prophet of Allah (pbuh) said: “The Satan comes to any one of you and says: Who created that thing? Who created that thing? Until he asks, who created your Lord? When the situation
reaches this stage, he should stop and seek the protection of Allah.” [Bukhari, Muslim]
Explanation: That is, the Satan makes evil suggestions in the minds of the people. He suggests when Allah is the Creator of all things, there should be a creator of Allah too. When such thoughts develop in the: mind, we should immediately know that these are the evil suggestions of Satan and seek protection of Allah and remove such thoughts from our mind. The Quran also suggests that in the event of evil suggestions of Satan, we should seek Allah’s protection and take His refuge (refer Verse 36 of Chapter 41, Verses 98&99 of Chapter 16, Chapter 96, and Chapter 114).
BH see < e tH Stes, one one Z-08 oT te @ Coli 3 YB alt Ug25 dls dle sexe ey oe § (%) Gab sadn gis 25 alah ain gis ida guy do 3) lak (ater goin) alla} 5 alll, Sedat bald GLa SHS bo 55 (6) It is reported by Hazrat Abu Hurairah that the Prophet of Allah (pbuh) said: “People will be asking questions to each other till they say that all the creatures were created by Allah; well who created Allah? When any
person finds himself in such a position, he should say: “I believe in Allah and His Prophets.” [Bukhari, Muslim]
Prophet Speaks - | 95
Explanation: This teaching is imparted to those who believe in Allah and His Prophet. It is being instructed that when a Believer comes across such faithless talks, he should reject them by saying that he believes in Allah and His Prophet and that he cannot get involved in such useless discussions.. That entity cannot be God who- requires a progenitor. Only fools and faithless persons
indulge in such loose talks. :
elit 357 YB alg is JB JB 55S Uf Le 5 Sib alt Gis Gad GLI a gS ts a ds & bs lak pols tg jal Sus fod Lada AUT si abi 15,88 xis igh io dilly inttaily EE oad G2 adil ab el 1548 af 4%
(a5!s g:l) eel oli! (7) It is reported by Hazrat Abu Hurairah that the Prophet of Allah (pbuh) said: “People will be asking questions to each other till they say that all the creations were created by Allah; well who created Allah? When people talk in this fashion, say: “Allah is One. He is Eternal and Absolute. He begets not, nor is He begotten and there is none like unto Him. Then spit thrice on his left, and seek protection of Allah from Satan, the cursed one.” [Abu Dawood] ;
Explanation: It means that when people begin to engage themselves in frivolous talks and get entangled in nonsensical questions like when Allah has _ created everything, who created Allah, you should recite Chapter 112 (Surah /khias) of the Holy Quran, in which the fundamental Attributes of Allah have been described. The first Attribute of Allah which has been described in Surah Ikhlas is that He is One, and none is like Him. So to compare Him with other creations and raising the question as to who created Him is unjustifiable. Then it is stated that He is Eternal, Self-Sufficient and Absolute, and hence . there cannot be any defect in His Person. Therefore, the question does not arise as to who His creator is. If there
96. Prophet Speaks - |
were to be a creator of Allah, then He would not remain self-sufficient but would be dependent on others for His existence, and He cannot be declared Absolute. God or Allah can be only that entity who is not dependent on others for His existence, who is Eternal and does not have any associates, because for eternity perfection is required and for perfection unity or oneness is required. When we believe in several gods, the power and authority would get distributed between them, and we cannot say about any one god that he is the master of absolute authority and power. When the power and authority gets restricted, then no god could remain great and master of perfection. Hence, it should be accepted that Allah is One; He is Self- Sufficient, Absolute and Eternal; and the question of there being a creator of Him does not arise at all.
Then, it is stated that “He begets not, nor is He begotten and there is none like unto Him.” It is quite evident that the entity who is One and none is like unto Him cannot be a father or son of anyone else. If it is believed that He has offspring, then His Oneness would not remain.
- t[e oe we ty tte ee ene ene 2 yZ- eo ty-$s c2 - 5 Se Ga 3B all Opts dls DUS Glas gi Gate Ge 5 (A) Ge Aish 33 ain 1 all ¥ aif plas 54 (8) Hazrat Uthman bin “Affan narrates that the Prophet of Allah (pbuh) said: “The person who died in such a state that he (surely) knew that there was no god but Allah, shall enter the Paradise.” [Muslim] :
Explanation: The last abode of the person who believes in monotheism (Oneness of God} is Paradise. The entire life of the person who has the knowledge about the Oneness of God is moulded in the mould of monotheism. Hence, such a person becomes eligible for the greatest gift of Allah (Paradise). If a believer in monotheism is unmindful of the practical demands of monotheism in his life, he might have to face punishment from Allah before entering the Paradise or Allah might forgive him altogether. Persons
Prophet Speaks - | 97
should not get deceived that just believing in monotheism is enough and that they need not believe in the Prophethood. Without the guidance of the Prophet, a person can neither acquire ° full knowledge about monotheism, nor would he be able to know about the practical demands of monotheism. It is also the demand of the monotheism itself that man should believe in the Prophethood.
54 5 Gaal 25 alles @ eg OS UH of be é § (4) MAW Y US wee Se Ls LES ti) 35 5 al ab S15 35 bl 5 Clb Aoadl 85 4 SS Ge Ste ab adn
yes) 1 5 a Bye J) 5 5S) 5 dE SG ¢
A te Cc
Of 5 0B SG % & O15 HS) 5 Sl Bie S15 5 GL Ju
((ptua’y cg)L4) 3 ol wail 655 Prat Gye S| 5 3} (9) This is narrated by Hazrat Abu Zar. He says that: “I went to the Prophet of Allah (pbuh). He was asleep covering himself with a white piece of cloth. Then | went again when he had woken up. He (the Prophet) said: “Whoever says “There is no god but Allah,” and then died on it he shall certainly enter the Paradise.” | said: “Even if he had committed fornication and even if he had committed theft.” He said: “Yes, even if he had committed fornication and even if he had committed theft.” | (again) said: “Even-if he had committed fornication and even if he had committed theft.” He said: “Yes, even if he had committed fornication and even if he had committed theft.” | again said: “Even if he had committed fornication and even if he had committed theft.” He said: “Yes, even if he had committed fornication and even if he had committed theft; in spite of Abu Zar.” [Bukhari, Muslim] ‘
Explanation: The topic of this Saying is similar to the topic of the previous Saying. The final abode of the person who dies with a firm belief in monotheism is Paradise. This Saying further throws light on the fact that man has innate
98 Prophet Speaks - |
human weaknesses and a Believer can also commit mistakes and sins, but his nature cannot be rotten. As soon as he commits a mistake he tries to redeem it and never insists on it. Allah grants him with the wherewithal of tepentance and internal and external purification. With the belief in monotheism, it is impossible for a monotheist to stick on.to the sins and wrongdoings.
One should not get deceived from this kind of Sayings that except for monotheism, Islam does not give importance to other beliefs, duties, rights and responsibilities. The only objective of such Sayings is to stress that Islam gives fundamental importance to monotheism. The main objective of the Prophets has been to bring out the humanity from the servitude of many false gods to the servitude of One True God. Hence, the person who knows this fact the: there is no Divinity in anything other than the True One God, and that he has to worship and serve only Him, he ‘will certainly try to walk the straight path and try to discharge all his duties towards his Creator and those obligated on him concerning fellowmen and other creatures.
That is, however bad Abu Zar feels he shall enter the Paradise. The Prophet of Allah used to impart such teachings only to those who had perfected their Islamic knowledge and knew what Islam is, what is: to be believed and what are the duties and rights to be discharged and - fulfilled. He had instructed not to narrate such Sayings before commonality in order that they might not get mistaken and develop any kind of false notions.
Sacrosanctity and Holiness of Allah
Prophet Speaks - | 99 9 1GNy AN GASH gad cole) SAE UT 5 -asSLel Ge Gal W3T GAS of GS gal Sulgh pols Sul SS coll Acca As uf (Glad 25lo gif ebiee «gjler tao) (1) Hazrat Abu Hurairah narrates that the Prophet of Allah (pbuh) said: “Allah says: The child of Adam (man) denied Me though he should not have done it, and he abused Me though he should not have done it. His denying Me is in the sense that he says that as (Allah has) created me for the first time, He will never resurrect me (after death) though creating him for the first time was not as easy as creating him the second time. His abusing Me is, that he says that Allah has adopted a son although | am One, Eternal and Absolute; | beget not, nor am | begotten -
and there is none like unto Me.” [Bukhari, Muslim, Ahmed, Abu Dawood, Nasai]
Explanation: It is My promise that | shall give life to the people after their death, and then | shall take account of their deeds. But there are some who deny Me by denying the life after death and falsify My Greatness under which this entire universe has been created, although if they had contemplated they would have easily understood that how can I, Who gave them life in the first place, be unable to give them life again after their death. .
Saying that Allah has offspring is denial of His Greatness and nullifying His Attributes of Oneness, Eternity and Omnipresence.
Y21 [e -M ain et o- one one Bee ae eee og f be o
JS! Ls 8B al 525 SS 35 Gel (gage ey oe § (Y) 5 faghilad ad Spit a Gpeis al Gs Maan egal Ue sol (plies 9 53L5) ; - 9455 (2) Hazrat Abu Musa Ash‘ari reports that the Prophet of Allah (pbuh) said: “There is none who has such patience and constancy than Allah to suffer the annoying and offensive talks; people claim progeny for Allah and still He
100 Prophet Speaks : I
keeps them in good health and gives them sustenance.” [Bukhari, Muslim]
Explanation: If Allah wishes He can destroy a person for his bad deeds and when he is committing a bad deed. But it is His Mercy and Forbearance that Allah gives man enough latitude to mend himself and provides him with sustenance too.
we oh ~ aie Ape Pot Se Oa Pee hog AU US a all Opty Jl JG HHS of be 5 1) AN call 321 cout a GT 5 58 Sats pal OH isis
(tart plus «esyles) ; Gly (3) Hazrat Abu Hurairah narrates that the Prophet of Allah (pbuh) said: “Allah says: Abusing the time, the child of Adam (man) ‘hurts Me, because | am the Time; power and authority is in My Hands, and | am the One Who alternates the night and the day.” [Bukhari, Muslim, Ahmed] 4 *
Explanation: Time does not exist. It is just an annexation. Alternation of night and day and every kind of regulatory power and the right of disposal is under Allah’s contro! and authority.‘ At the time of a calamity or difficulty if man abuses time he is actually abusing Allah because Allah alone has the power and authority over all things including the Time.
"ae al J ty2g 18 co db Ryabll wb of ob ge 5 Wis ein je G6 glace le atgidll, aida! Sghie gh SS NG We aS a CUR ul Se aT Cia 5 i Cait olie be eel JB 5 dE plat ays 15 5 aul ip Ga§S SUS azats 5 alll lads ks Jb fo UE 526
Prophet Speaks - | 101 SNGG 3S 5 15S 5h Ujlad DIB Ga LT § SIRS, 58 5
(ole 9 6)le) - Sigh Keres 3 re 4a (4) Hazrat Zaid bin Khalid Juhani says that the Prophet of Allah (pbuh) led the Fajr prayers in Hudaibia at the dawn of the night in which rain had fallen. When he finished the prayers he turned towards the people and said: “Do you know what your Lord has said?” They said: “Allah and His Prophet know better.” He (the Prophet) said: “He (Allah) has said that some of my servants believed in Me and some turned Unbelievers. Whoever said that the rain fell because of the Mercy and Beneficence of Allah believed in, Me and denied the stars, and whoever said that the rain fell on us because of that and that star, he denied Me and believed in the stars.” [Bukhari, Muslim]
Explanation: It has been made clear in this Saying that man’s destiny, his loss and benefit, or falling of rain, everything is in the hands of Allah and that there is none other than Him who performs these and ail other acts. To believe that rain falls due to the working of some star or the other and to forget the power, glory, mercy and beneficence of Allah on such occasions is a great insult to Him. There is no denying of the existence of the stars and other planets and their usefulness in the overall Scheme of Allah, but they are helpless and obedient creatures of Allah and have no power to influence anything or cause things to happen. Everything is under the control and authority of Allah, and we should depend on Him alone and all our hopes should be attached to Him alone.
204 et ode @ we tt ote ae one ot Bie Tee jad Glad abn 3) 2a ol Opts dB da 53 ul be 5 (0) S2olieeell Lag lal 545 Gf ARNE ttl als alle uss (apices) AS 3 Cp 5 Sebi 2525 Gf dt (5) Hazrat Abu Zar ‘says that the Prophet of Allah
(pbuh) said: “Almighty Allah forgives His servants if there is no barrier.” People asked: “What is the barrier, O Prophet
102 ; Prophet Speaks - |
of Allah?” He said: “That someone dies when he is a polytheist.” [Ahmed, Baihaqi]
Explanation: If a person believes in some other entity as god apart from Allah, and begins to associate it in Allah's Divinity and attached all his hopes with it, then he creates such a barrier between him and the True God that he no longer remains entitled for the Mercy and Forgiveness of Allah. If he repents and begins to believe, worship and serve Allah again, Allah will certainly forgive him. But if he dies in the state of polytheism, he will not find any of his actions worthy and strong enough to remove the barrier that he has created between him and His God.
Mercy and Forgiveness
gS Giedl ain gis fg a ell SI Bye uf be (1)
wigie GMS (3455 él yuall 354 baie 998 § 45S (Gass spolane Gyles) (1) It is reported by Hazrat Abu: Hurairah that - the Prophet of Allah said: “When Allah created the creation, he wrote in His Book, which is with Him in the-heavens, that My Mercy has SUPIOMTIAey over My Wrath.” “[Bukhari, Muslim, Tirmizi] _ Explanation: In another narration the words “My Mercy has preceded My Wrath” have been used. It means that Allah's Mercy has supremacy. It is His Mercy that He created mankind and established a chain of Prophethood and Revelation for its guidance. It is His Mercy that He does not seize the wrongdoers and oppressors immediately, but gives them time and opportunity to repent and mend themselves. People deny Him and still He sustains them. They reject His Guidance and persecute His Prophets, still His punishment does not descend on them instantly and He gives them all the time to think and mend their ways. His Mercy will manifest fully in the Hereafter where He will adjudicate. The Holy Quran also declares: “My Mercy
Prophet Speaks - | : 103
extends to alf things” (7:156). Allah's Mercy has the fundamental role in His Scheme of Things and not His Wrath. The entire system of the universe is established on Mercy and Justice of Allah. His Wrath descends only on those who exceed the limits of rebellion and oppression.
455 Mile all 3) 2B ab U5 t5 dG cl HHS Yl Se 9 (0) lied algae gileclls bM9 Gall Gi Bile l§ Mass Lebo ch
"9 lols le Gidgl abs la 5 Gps le ly 5 Gpdbae ~aaliall A553 Salge Uy Sj Mads Glad § Gets AUN Las Si ((geloys spokane « Gyles)
(2) It is narrated by Hazrat Abu Hurairah that the Prophet of Allah (pbuh) said: “There are one hundred Mercies of Allah, out of which He has bestowed one part on mankind, Jinns, animals and the creatures of the earth, because of which they love and show mercy to each other and because of this a wild anima! shows affection and compassion to its progeny. And He has reserved ninety- nine mercies with which He will show compassion towards
His servants on the Day of Judgement.” [Bukhari, Muslim, Tirmizi]
ROA Wherever and in whatever form this love and mercy are manifested, it is indeed the effects of Allah’s Mercy which He: has bestowed on this world. Allah's complete Mercy will be manifested in the Hereafter. Those wha are / negligent of the Hereafter here would find themselves deprived of Allah’s Mercy there.
ISIS te BB ool) Te ad 1B ST GALAN gf 50h G2 9 (1) G Ube Sis5 6 And at clad 33 Bil Ge Bhal MH foSNl WI las Aintasly Gaba, aidzalls 458 gt
Yt le judd (eg ¥ Uli SGN goals 45th oda 45551
[ (ota visits) Nally odd Ge ooliay past AUT Ua 4o5hs /
#
~
104 , Prophet Speaks - |
(3) Hazrat Umar. bin al-Khattab says that a few prisoners were brought to the Prophet of Allah (pbuh). A woman was noticed amongst these prisoners from whose breasts milk was flowing and she was searching for her baby. Whenever she found a baby amongst the prisoners, she used to pick it up and breastfeed her. The Prophet of Allah (pbuh) said: “What do you think; can this woman throw her baby into the fire?” We said: “No. She will not throw her baby (into the fire) if she has the power to do so.” He said: “Allah is more compassionate on His servants than this woman is on her baby.” [Bukhari, Muslim]
Explanation: Because of His Mercy and Compassion Allah has sent His Prophets and Books for the guidance of His servants. Moreover, He does not immediately chastise those who ignore His Guidance and follow the untruth, but gives them respite after respite to repent. In spite of it, if some people want to remain away from the Truth and the Guidance, He doés not force them to accept it.
In another narration, the words: “None shall get ruined in‘spite of Allah except that person who is bound to be ruined” have been used. Allah is not the source of destruction, but is a treasure of mercy and beneficence. He is such a refuge that can be fully trusted. In such a situation if someone gets ruined then it is because of the ruination that he himself has created. Allah will not protect and save that person who prefers his own destruction over his salvation and success. Allah is not bounded by His Mercy that he cannot ignore it and act according to justice and fair play.
Aisi O55 8B al Uyt5 dia dts Slash 33 il 2 5 (¥) ale Ga 5 Aish 5 gilisl 54s apne ake US he E585 GS he Ch Gs 5 5abl of lke ati 253 atiall,
og an 8
ia Ge § eG abe Se 55 (ks tbe CAH he § ths Me
Prophet Speaks - | 105
a AT ooo Aspe ABT iets A It : narrated by Hazrat Abu Zar al-Ghiffari that the Prophet of Allah (pbuh) said: “Allah says that: Any who performs one good deed shall be rewarded ten times and | shall award him even more, and any who commits a bad deed shall be requited only once or | shall forgive him. Whoever comes near Me to the extent of the span of a hand, | shall be nearer to him to the extent of an arm’s length, and whoever comes near Me to the extent of an arm’s length, | shall be nearer to him to the extent of two arms’ length, and whoever comes walking towards Me, | -shall rush towards him. Whoever meets me with the earth- full of sins, | shall meet him with the like quantity of forgiveness, on the condition that he shall not have associated anyone else with Me.” [Muslim, Tirmizi]
Explanation: That is, the Mercy of Allah is always eager to reach towards His servants, if they proceed towards Him and respond to His calls hopeful of gaining His Mercy.
US Ge 4h) GS (Sei lols BB Gill ge ss of S50) 5 Sis HSS fois U jal aalti 63 U3 33 Aus cdat sgl RES Farmar yern 5 al ol pied GS Soule c3i dai
SGU SES igid i) peel Ss ay 45 él gas a3 Ste fs aul ‘by 5 cath 4285 5 4 Sf ala eR aes | 5 SHE LES + folS Uf jab oy Esl LES HSI ote GI LIL Sts 5 cad 5ah5 5 4d Sf pied 83 outs cdl isi (eles 9 wie) SS A556 188 Gs ls Yad) CHIL (5) Hazrat Abu Hurairah says that the Prophet of Allah (pbuh) narrating from his Mighty and Exalted Lord said: “A servant committed a sin and said: ‘O Allah, forgive my sin.’ Almighty and Exalted (Allah) said: ‘My servant committed a
106 Prophet Speaks - I
sin and he knew that there is his Lord who forgives the sin and calls to account the sin.’ After sometime, he again committed a sin and said: ‘O Allah, forgive my sin.’ Almighty and Exalted (Allah) said: ‘My servant committed a sin and he knew that there is his Lord who forgives the sin and calls to account the sin.’ After sometime, he again committed a sin and said: ‘O Allah, forgive my sin.’ Almighty and Exalted (Allah) said: ‘My servant committed a sin and he knew that there is his Lord who forgives the sin and calls to account the sin; (if this is the state of your reverting back to Me) do whatever you want to do, | have forgiven you.” [Bukhari, Muslim]
Explanation: Hence, it is the right of this servant on Me that | should forgive his sin and should not withhold My Mercy’ from him.
The repentance described in this Saying does not mean the formal repentance but means the pure and real repentance. A Believer too sometimes commits sin, but as “soon as he commits it he immediately remembers the
Lordship of Allah and His wrath and punishment, and ‘sincerely repents and Allah too forgives him. Anyhow, because of human weakness, he commits sins again and again, but never forgets the Wrath and punishment of Allah and repents again and again and tries to walk on the straight path of Allah as far as possible. Such a person becomes eligible for the Mercy and Forgiveness of Allah even if he were to commit mistakes and sins again and all \
Si del w tyds a aln des = oe Jl Busi Be) Y pgudil ae Ipc Sault police. ur aw an ada 3 fw Eg ad Se jah Dy JS AM "ph
(10>!) woe Edt So al gy 5 Wi
(6) It is narrated by Hazrat Thauban that | have heard the Prophet of Allah (pbuh) saying: “I do not like to have
Prophet Speaks - | 107
the entire world in exchange for this Verse: ad wate & * ee ost a dn &y * hn 3055 Goths 9 aged le sal aaa Spal Fr) ay “O my Servants who have transgressed
against their souls, despair not of the Mercy of Allah; for Allah forgives all sins for He is Oft-Forgiving, Most Merciful.” (The Quran, 39:53) A person asked: “Well, even that person who is polytheistic?” The Prophet of Allah remained silent (for a while) and then said thrice: “Listen, even he who is polytheistic.” [Ahmed]
Explanation: That is, those who have transgressed their souls by committing sins and disobedience should not despair of the Mercy of Allah, because Allah can forgive even the greatest of the sins of polytheism if a polytheist repents and reverts back to the worship and servitude’ of One True God.
4a U8 5 Solio if &B al Us ts old JB B34 Yl Se 5 (V reo} Yo Iams 5 (HS55), aglll 5 Bgliall 3 5 5 Babel laa Sis 4a Gh de B tlt ola (el vids tins
(Gls) wl (7) Hazrat Abu Hurairah says that once the Prophet of. Allah (pbuh) stood up to perform prayers and we too stood up along with him. One Bedouin said during the prayers: “O Allah, Have mercy on me and mercy on Muhammad and do not show mercy on anyone else.” After the completion of the prayers, the Prophet said to the Bedouin: “You narrowed down a very vast and extensive thing.” [Bukhari]
<
Explanation: That is, the Mercy of Allah is very extensive and vast; why did you narrow it down only to two persons?
108 Prophet Speaks - |
pS ST Usd Ya allt U525 dB db ye Se 3 A) (ete) LN dg GT 5 SUN Gye Sheed Uy Sigh dla (8) Hazrat Jabir narrates that the Prophet of Allah (pbuh) said: “The good deeds of any person amongst you, including me, cannot take him to the Paradise, nor can it save him from the Fire (of the Hell) except with the Mercy of Allah.” {Muslim]
Explanation: Man cannot reach excellence and perfection in the performance of worship and servitude of Allah in spite of his best efforts; there always will remain some shortcomings and defects. Hence, it is the Mercy of Allah alone which overlooks all these defects and with its help alone man can achieve success and salvation in the Hereafter.
apy ya LAT AUB all 5.45 JIS db Gail Ge 5 (@) 6 yajh Gb GI Susi be ail S5k Sle owe Beh SG ge guild UA 5 SAL ile 5 ak, Laliits all :c34ll 5a de DU Ab olla, 1518 bike Auld Y (Las) -Cpall 84k dye LST SS GT 5 fous Gal (9) It is reported by Hazrat Anas that the Prophet of Allah (pbuh) said: “When any servant (of Allah) turns to Allah in repentance, Allah becomes happier than that person amongst you who loses his mount along with the food and water, and after extensive search lies down under the shade of a tree disappointed, and while lying down thus disappointed he finds his mount standing near him and he catches hold of its rope and cries out with delight and happiness: ‘O Allah, You are my servant and | am Your Lord; commits this mistake because of extensive happiness.” [Muslim]
Prophet Speaks - | 109
Explanation: That is, because of extensive happiness, utters wrong words. In this Saying, the vast and extensive Mercy of Allah has been described. In the Gospel too, we find very impressive similitudes of Allah’s Mercy and Forgiveness. For example; it is stated in one place: “How think ye? If a man have an hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goes into the mountains, and seeks that which is gone astray? And if so be that he finds it, verily | say unto you, he rejoices more of that sheep, than of the ninety and nine which went not astray. Even so it is not the will of your Father which is in heaven, that one of these little ones should perish.” (Mathew, 18:12-14) In another place citing the example of a sheep, it is stated: “/ say unto-you, that likewise joy shall be in heaven over one sinner that repents, more than over ninety and nine just persons, which need no repentance.” (Luke, 15:7) Similarly, another similitude has been given of that son who. was unscrupulous and had wasted all his wealth in riotous living. When he was in distress, he said: “/ will arise and go to my father, and will say unto him, Father, | have sinned against heaven, and before thee, and am no more worthy to be called thy son; make me as one of thy hired servants. And he arose, and came to his father. But when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him. And the son said unto him, Father, | have sinned against heaven, and in thy sight, and am no more worthy to be called by son. But the father said to his servants, bring forth the best robe, and put it on him; and put a ring on his hand, and shoes on his feet; and bring hither the fatted calf, and kill it; and let us eat, and be merry, for this my son was dead, and is alive again; he was lost, and is found. And they began to be merry.” (Luke, 15:18-24)
cold abn 35 -@@ al pts JG sb Fae gil G2 5 (1) Caaf 13S 53 C5857 5818 Gig 5 4058 aile dale {4038 Gas! dull ish 5 ity 8558 BS oy isl pas Oh 8 a
110 Prophet Speaks - | Aball SI tajabl Uf 5 AN g Kile hia sl Wie 15
ce jogs (5aliS Ggdatitls SESH UT 5 alias LS ast
(elas 5 sls) - Cialis (10) Hazrat Ibn Umar narrates that the Prophet of Allah (pbuh) said: “(On the Day of Judgement) Allah will bring the Believer near him, will cover him with his covering and will conceal him. Then (Allah) will say: ‘Are you aware of this sin? Are you aware of this sin?’ He (the Believer) will say: “Yes, my Lord’ (I am well aware of them), and thus Allah will make him confess to all his sins and he will think in his soul he will be ruined (because of his sins). He (Allah) will say: ‘I had kept hidden your sins in the world and today | am going to forgive you.’ He will be given the record of his good deeds. As for the Unbelievers and hypocrites, they will be summoned before all the creations and (a proclamation will be made that) ‘these are the people who had related falsehood towards their Lord; indeed Allah’s Wrath is on the oppressors.” [Bukhari, Muslim]
Explanation: That is, Allah will take him under his protection and save him from humiliation.
If the Believer is indeed a true Believer and had not been an oppressor and a rebel, then Allah will treat him with kindness and mercy on the Day of Judgement. Allah will forgive all those wrongs that he might have committed due to human weakness and will save him from the humiliation of the Day of Judgement. On the contrary, the . Unbelievers and the hypocrites will be humiliated and disgraced publicly before all the creations of Allah on the Day of Judgement and will certainly face the Wrath and Punishment of Allah.
Prophet Speaks - | 111
dont § Seiay alte St da @ and J5255 Sl adits 42 5 (1\) ibs Y bag caial [ers iJoa3 Whe Bll ers tad 5 ety (els) -ilge Le cle (11) It is reported by Hazrat Ayesha that the Prophet of Allah (pbuh) said: “Allah is indeed Kind and Gentle, and likes kindness and gentleness, and grants on (show of)
kindness that. thing which He does not grant either on harshness and or grant on any other thing.” [Muslim]
Explanation: It is understood from this Saying that Allah likes the attitude of kindness and gentleness, and He helps those who are kind and gentle, because He Himself is Kind and Gentle. His Anger and Wrath are reserved only for the evil-mongers, evildoers and oppressors, though Allah gives sufficient respite to the evildoers too so that they could repent and adopt the straight path. However, when ‘their rebellion exceeds the limit, they become the victim of Allah’s Wrath and Anger. In addition to Allah being Kind and Gentle, He is also Just and Equitable, and none can escape His justice.
Greatness of Allah
abl a Ups ts is lisa pli JS Gat wags of Se ())
oaaks alii Of <i cag % al Y Yosh ail. Qf clea JEN Dae 5 Ny YulN dae atl) 253) 4d; 5 tall
(debe gl «ple sta>l) - il (1) Hazrat Abu Musa al-Ash‘ari says that the Prophet of Allah (pbuh) stood amongst us and said four: “The Mighty and Exalted Allah never sleeps and neither is it compatible with His, Greatness that He should sleep; He raises and lowers the scale (of justice); the deeds of the night in the day,.and the deeds of the day in the night are placed before Him.” [Ibn Maaja]
112 Prophet Speaks - [
Explanation: Allah is never negligent; He neither sleeps nor slumbers: “No slumber can seize Him nor sleep” (The Quran, 2:255). He is free of all such human weaknesses. Moreover, every power is concentrated in Him; He lowers and rises whomsoever He likes; He grants more ‘sustenance to some and gives measured sustenance to some. All His decisions are wise, just. and equitable, although man, because of his defective intelligence, cannot comprehend them fully. Allah’s Greatness and Sovereignty is such that all the deeds and working of man are placed before Him, though He has direct knowledge of all things.
Gl .428 fins aa te aes ane SS Bind 853i Lae UB agg Silas EST YERS 55 5!
Sak 41 275
ba 5 0 bbs Sait ST wosl ale UG
(das gil tar! «peleva) -holalt os, al ust 5 ss (2) It is narrated by Hazrat Abu Musa al-‘Ash‘ari that the Prophet of Allah (pbuh) said: “Allah never sleeps and neither is it compatible with His Greatness that He should sleep; He raises and lowers the scale (of justice). His veil is the glow (that is between Him and His creatures) and if He were to raise it, the August Splendour of His Face. would burn down everything within the sight.” Then Hazrat Abu Ubaida recited (the Verse of the Quran): “When he (Moses) came to the (Fire), a voice was heard: ‘Blessed are those in the Fire and those around: And Glory to Allah, the Lord of the Worlds.” (The Quran, 27:8)
[Muslim, Ahmed, Ibn Maaja}
Explanation: It is understood from this Saying that if the human eyes are not able to see Allah, it is not because that some veil or darkness is in between; rather, the actual reason behind it is that Allah’s Greatness and Splendour are acting as veils in the same manner as the sun’s rays and its luminosity act as veils to sun itself. When Prophet
Prophet Speaks - | 113
Moses (pbuh) expressed ‘his desire to see Allah, he could not bear with it and fell unconscious and the mountain was blasted away (refer The Quran, 7:143).°
2 Bs
ee Bae gy OOS Gilles + uss ia cma iS)! Gil 8B Ul Upt5 Ja UU 33 il &2 5 (Y) (gis Ls fast Sf tgf So 5 theta cht Qnand ¥ Le Rotel
lel le pbete 57 dp dzlis Sis aile V1 aylicl aisl Raja
clays Je Liitl, ¢ iG U5 Gus iS 5 Mul pK aja) 38 Hf dB dts ain Js jailat claatall Ge alnyas 5 (dam! dbs gil «cedays) aan ek 15 Eda5] ails (3) Hazrat Abu Zar reports that the Prophet of Allah (pbuh) said: “I see that which you do not see and | hear that which you do not hear. The sky is sputtering and it is bound to sputter. There is no space measuring four fingers in the sky where there is no prostrating angel. If you were to know the things that | know, you would laugh less and weep more and would not enjoy your wives in your beds and would have run towards Allah crying loudly into the valleys.” Hazrat Abu Zar says: “Would it be | happened to be a tree, which would have been cut down (from its roots).” [Tirmizi, lbn Maaja, Ahmed]
Explanation: The Greatness, Glory and Splendour of Allah have been described very impressively. The best way of explaining subtle and imperceptible reality is to talk about the effects that it bears on the exterior environment than talking directly about it. It is the capacity and power of’ endurance of a Prophet which gives him strength to keep his senses intact after gaining direct and real knowledge of the things hidden to the ordinary mortals. If someone other than the Prophet were to know about the things that the Prophets know, his condition would turn out to be that which has been described in the Saying; he would have no interest in the affairs of the world or enjoy its comforts.
114 Prophet Speaks - |
There is no place in heavens where some angel or the other is not found in acts of worship, and the state of heavens is such that it is sputtering. In spite of this, man is unconscious of what is happening now and what is going to happen in future. l
<u 9d iy
SayM A yaks 2B alll Opts UB cdl 354 Ul Ge 5 (¥) 5s GH SLI ST 58s fb ay ele tall las 5 aataall 935 (deel spline 6st) yal (4) It is narrated by Hazrat Abu Hurairah that the Prophet of Allah (pbuh) said: “On the Day of Judgement, Allah will take possession of the earth and roll over the heavens in his right hand and say: “I am the Monarch; where are the kings of the earth?”
[Bukhari, Muslim, Ahmed]
Explanation: Similar statement is also found in the Holy Quran: “No just estimate have they made of Allah, such as is due to Him. On the Day of Judgement the whole of the earth will be but His handful, and the heavens will be rolled up in His right hand. Glory to Him, High is He above the partners they attribute to Him.” (39:67) In this Saying and in the above Verse of the Quran, a unique description of the Power, Authority and Greatness of Allah has been made. On the Day of Judgement, the reality will be fully evident that the earth and the heavens are in Allah’s possession, and the monarchy of the worldly kings was temporary and has ended, and there is only One True Monarch and that is Allah.
o5li G1 a all 5.25 JUG la 5,ae gf alll ate Be 5 (0) 2Lij CaS Spied GAS5t aslicl by oiaitel Ob UK 6ST us de vag] Cape slkhh Capsad palit eB alll 545 dB fb (less) Sill
Prophet Speaks - | 4 115
(5) Hazrat Abdullah bin Umar narrates that the Prophet ~ of Allah (pbuh) said: “The hearts of the children of Adam are between the two fingers of the fingers of Rahman; He turns them as He likes.” Then the Prophet of Allah prayed: “O Allah, the Turner of the hearts, turn our hearts towards your obedience.” [Muslim]
Explanation: Not only the exoteric but also the esoteric is also under the control of Allah, and He can turn our hearts to any direction He wants. We should always pray Allah to turn our hearts towards His obedience and servitude. Allah turns man’s heart according to his choice. Man should be very careful about the choices he makes in the world.
JUS 5 GIseT aS alll A545 OT OS fables oh tS Be 5 ()
AI Sle 5 Olga oS i 5 Yeeall Fle 5 Gall oh
aly Ain 5 abi Je % gahies a Ud al ging
Aid DIG AS LAL tite Lal Glets w foill S188 Kile QA Bind Y 4) Saig b Ad atetel 0555 oj SUS ak Gs AUN ts ceil Sats SIS Gye abst oly BUb ust Ue alt, (ils nD) SiN S55! Lath 4, hss 451 (6) Hazrat Jubair bin Mut’im says that a Bedouin came to the Prophet of Allah (pbuh) and said: “People’s lives are in great distress; children are starving, properties have been destroyed, cattle have died. Therefore, pray Allah for rain. We want your intercession beforé Allah, and we require Allah's intercession before you.” (On hearing this), the Prophet began reciting Subhan Allah, Subhan Allah, and he did not stop saying it till he perceived its effects on the faces of his Companions. Then he said: “Woe unto you! Allah does not plead His intercession before anyone; His Subfimity is greater than this. Woe unto you! Do you know what (the,Sublimity of) Allah is? His throne is established in the heavens like this; he made a dome
116 Prophet Speaks - |
shape edifice with his fingers, and said: “It is sputtering because of His Greatness as the camel saddle splutters from the weight of the rider.” [Abu Dawood]
Y atts 83 ai Jyt5 La 210 aban oh al 62 5 (V)
eS) ~pXs W fy Dall bs all Ugta5 Ul 5 dey! (7) Hazrat Umm al-Ala al-Ansariyah says that the Prophet of Allah (pbuh) said: “By Allah, ! do not know what will be done to me and will be done to you, though | am the Prophet of Allah.” [Bukhari]
Explanation: Hazrat Muhammad is the true Prophet of Allah. Under instructions from Allah, he has taught people the realities of life and guided them to the straight path of Allah and has informed them that they have to attend Allah’s Court on an appointed Day where they will be judged. In spite of all this, he had such perception of Allah’s Greatness that he says that he himself does not know what will happen to the people when Allah manifests Himself with all His Glory and Splendour. He says that he is unable to draw a correct picture of that fearsome scene.
te feos laa SS all Meta; MS a 33 ol Se 45) Ge 69h eis & abil J J5t5 JB JLB 33 YI Ge 5 (A) atlas 5 toadl le alban age Hl colic G5 i ae
Cae, y
iia 62M Ble aS colic G gli 9B yes
Pees ale & B sal syahinl tae caphal sae! (salts -GigAdiiS Und YALE Oy Uibiald Ee GALS 4 cl A He ISIS iS 5 pial 5 SST 5 ASU GI 3 El a} coolie ULE esl @ GUIS 35 Us his woth bs
Prophet Speaks - | 117
X,° fe 237 Ve pode od eo Fe oe oe wT eo bay Joh ld pel te IGE Sie 5 pSaail 5 Sj! 5 pXIE Of 3} Solis G ULE (Sh bs KIS jadi bs pSds yo 3 gels ghato (f IZ4l8 Sie 5 pSall 5 SS! 5 pSU5l dic lie SMS Gadi te Silas glail KB tubs ilk. i@ Lil cole G eal g 053 15 LiL gad ES paeile GS 55 Gad Label Suis! ab ASI as | pSllasl (gies spline) Lind WI ash Wa KNS HE 355 Ge 5 ta Ain (8) Hazrat Abu Zar says that the Prophet of Allah (pbuh) narrating from the Mighty and Exalted Allah said that He says: “O My servants, | have forbidden on Myself oppression and have forbidden it between you too; hence, do not oppress each other. O My servants, you are all astray except those whom | show the path; hence, seek guidance from Me, | shall guide you. O My servants, you are all hungry except those whom I feed; hence, seek food from Me, | shall feed you. O My servants, you are all naked except those whom | clothe; hence, seek clothes from Me. O My servants, you all commit mistakes day and night, | forgive all sins, hence, seek forgiveness from Me, | shall forgive you. O My servants, you are not in a position to harm Me that you can cause losses to Me, nor can you be in a position to benefit Me that you can benefit Me. O My servants, if all of your previous and latter (generations), your men and your Jinns were to become like the person who fears (Allah) the most amongst you, it would not add anything to My Monarchy. O My servants, if all of your previous and latter (generations), your men and your Jinns were to become like the person who is the most iniquitous and wicked amongst you, it would not diminish anything from My Monarchy. O My servants, if all of your previous and latter (generations), your men and your Jinns were to assemble in a field and seek from me and | fulfil all their requests, it will not decrease anything from what | possess,
except the decrease that a needle causes when it enters _ the sea. O My servants, it is your deeds that | count and
to
118 Prophet Speaks -.|
hold for you; then | shall compensate fully for them. Hence, one who gets good compensation should thank Almighty Allah, and the one who gets something different (i.e. bad compensation) should blame himself.” (Muslim, Tirmizi]
Explanation: This Saying throws light on many important matters. Allah is Great and Independent of any needs; none can either benefit Him or harm Him; everyone is dependent on Him. As the water in the sea does not get decreased by immersing a needle into it and taking it out, similarly Allah’s treasures do not get. decreased if He provides every need of every human being and every Jinn. The similitude of sea is given just to explain Allah's Greatness; otherwise, the magnitude of sea is nothing compared to Allah’s Greatness. It has been obligated on us not to oppress others, because Allah does not like oppression. Every individual is responsible for his deeds and Allah will reward or punish according to the deeds. If one is rewarded, he should thank Allah that he did not allow his good deeds to go waste and that it was Allah who provided him the wherewithal to do good deeds. If someone is punished for his bad deeds, he should blame himself and none else, because Allah is Just and Equitable. ,
is Safe AUN 58s 3 alt Up 25 JUS cle 35 of be 5) nea (sadinld Lule ba VY tole SE woke My WD Spas pid Y 5Akinle spakll Ue Jal OT ple SE 5 pSuai iutnld Ete Gs WY Ole ASK 5 yu AANA EEN BO Ri 63 gle Ab a ny eee Ge (paste! ofp ae5ai cis Sg aI 5h al ee oe 356 te footie 88 ye Gls A
bear ot
oe ea
Prophet Speaks - { 119
ae (3 dial Lak be pgs julia & jail’ igaciel ait 5a Sse Aer lis
Sle bye Y suas gest ab &3 GS ued Sil E351 131 EO wilt 5 5 OS (ile date dels 3155 rain SNS (<geiast le sateo) W698G8 OS at U5 Sl alls LS
(9) It is narrated by Hazrat Abu Zar that the Prophet of Allah said: “The Mighty and Sublime Allah says: O My servants, you are all sinners except those whom | forgive; hence, seek My forgiveness, | shall forgive you. Any person who knows that | have the power to forgive, and then on the basis of that power seeks My forgiveness, | forgive him and | do not care (for the consequences)..O My servants, you are all astray except those whom | show the path; hence, seek.guidance from Me, | shall guide you. O My servants, you are all indigent except those whom | make wealthy; hence, ask Me, |. shall make you wealthy. If your previous and latter (generations), your living and your dead, your dampened and your dried out, altogether were to become the most hard-hearted man amongst you, it would not diminish My Monarchy even to the extent of a mosquito’s wing, and if all of them were to become like the person who fears (Allah) the most, it will not add to My ‘Monarchy even to the extent of a mosquito's wing. If your previous and latter (generations), your living and your dead, your dampened and your dried out, were to assemble together and every petitioner amongst them were to petition Me for whatever he desires to the extreme extent, and.! were to grant every one of them what they have asked for, it will not cause any loss to Me, just like a person passing by the seashore and dipping a needle into the sea and then removing it (which does not decrease the water in the sea) so it will not diminish anything in My Monarchy. This is because | am Very Generous, Exalted, Self-Sufficient and Refuge of everything; My Word is My Award and My Word is My Punishment (I do not have to do anything). When | intend to do something, | just say “Be,” and it is.” [Anmed, Muslim, Tirmizi]
120 : Prophet Speaks - |
Explanation: A complete picture of monotheism has been presented in this Saying. This Saying shows that the real protector and helper of man is only Allah. Hence, man should trust Allah alone and beseech His help when in distress. Only that person can walk on the straight path of life who has made Allah his helper and sustainer. Only Allah’s Mercy can guide man towards the straight path and can protect him from committing sins and help him lead a righteous and pious life. Therefore, man should always have trust in Allah and should consider walking on the straight path his foremost duty.
Whatever man possesses has been granted by Allah, and everyone is dependent on Him. Therefore, man should’ beseech help from Him alone and ‘should not consider anyone else as his sustainer and remover of difficulties.
That is, Allah is Self-Sufficient; nothing is lacking with Him. He is Exalted and Possessor of great Powers. Rebellion of his creatures does not harm His Monarchy. Generosity does not diminish anything in his treasures. He is Great and Sublime on his own, and His Greatness and Sublimity do’ not depend on anyone’s obedience or disobedience. ©
Here the Arabic word Samad has been translated as “Self-Sufficient and Refuge of everything.” The literal meaning of Samad is “rock.” During the assault of the enemy forces, refuge used to be taken of a rock. In the Psalms and other books, God has been referred to as “the Rock” or “the Rock of Help” (refer Psalms, 18:2; 62:2, 6; 71:3; 94:22). That. chief is also called Samad who has no other chief above him, and all rush to him for their requirements, and he does not have to go anywhere to fulfil his needs. Calling Allah Samad means that He is Self- Sufficient, that all others are dependent on Him, and that He does not need any helper or assistant. He helps and sustains all others. Therefore, man should call Him alone and seek help from Him alone in all his needs and difficulties.
Prophet Speaks - I 121
That is, for doing something Allah need not have to accumulate resources. He is so Powerful that when He intends to create something, He just has to say “Be,” and it is instantly gets created (refer the Quran, 2:117; 3:48, 59; 6:83; 16:40; 19:35; 36:82; 40:68). The order and line of causes wait for His Command, and He does not have to wait for anything; He is the cause of everything.
4 Fever ilrics| 26 ai Uyty J 15 AGN Cl Be 9 (1) (bale tem!) -pS (10) Hazrat Abu al-Darda says that the Prophet of Allah (pbuh) said: “Revere and venerate Allah, He will forgive you.” [Ahmed, Tabarani]
Explanation: That is, always remember Allah’s Greatness and Sublimity, and obey His Commands in every segment of your life, He will forgive you and bestow His Mercy on you.
UES &B fell! ibe dic obs Wibs é ee ee ee) Had CUA aged ba 4: ay, 3 dit 5 alll ald Ga
(sto 9) 65) Cab wid Gall Jl (11) Hazrat “Adi bin Hatim narrates that an orator delivered a sermon in the presence of the Prophet of Allah (pbuh) and said (during the sermon) that: “Whoever obeys Allah and His Prophet follows the right path, and whoever disobeys both of them ...” He (interrupted him) and said:
“Stand up,” or said: “Go away; you are a bad orator.” [Abu Dawood]
Explanation: Disobeyed both of them, i.e. disobeyed Allah and His Prophet. The orator combined both Allah and His Prophet with single pronoun which created a kind of equality. The Prophet of Allah (pbuh) was not ready to tolerate even a slight negligence with regard to Allah’s Greatness and Sublimity. Therefore, he severely reprimanded the orator to give due deference to the
122 , Prophet Speaks - |
Greatness of Allah. In another narration of the Muslim, itis. reported that the Prophet of Allah (pbuh) said: “You are a bad orator; say whoever disobeys Allah and His Prophet,” i.e. you should have described Allah and His Prophet separately. If the mark of monotheism and the Greatness of Allah has been firmly established in the heart, such kind - of negligence can be overlooked, but sometimes the situation in which the speaker and the audience find themselves demands that even such slight negligence should not be tolerated.
esl 1585 Y 28 ab dis J 18 5558 Ef Se 5 (VY) ES) 5 i cle) Sieg EB 5 al ye SKE egal 5 ote soe eG eiged aes ne le (st) ~isebes UR (12) It is reported by Hazrat Abu Hurairah that the Prophet of Allah (pbuh) said: “No one amongst you should call (his slave or slave-girl) as my slave or my slave-girl. You are all servants (slaves) of Allah and all women are salve-girls of Allah. Rather, you should say my attendant
and my maid, and my boy and my girl. No slave should call (his master) as my lord; rather say, my chief.” [Muslim]
Explanation: It means that man should always remember and keep in his view the Lordship and Greatness of Allah and his own status as His servant. He should not utter anything which does not suit his servitude or which lacks a sense of the Greatness of Allah.
died 4b 3345 :@ ain Jyty 36 5a yl be 5 (VY) GBS) ladda Mel ej Gad Sybil Aabalis cyto, clyisil Aap) aN gai alg, (3 5 SLI
(13) It is reported by Hazrat Abu Hurairah that the Prophet of Allah (pbuh) said: “Almighty Allah says: ‘Grandeur is my cloak and Greatness is my trousers. Any
Prophet Speaks - | 123
who disputes with me regarding any one of the two, | shall admit him into the Fire (of the Hell).’ In another narration, it - is stated: ‘I shall throw him into the Fire (of the .Hell).” [Muslim]
Explanation: In another narration, instead of “Greatness is my trousers,” the words “Honour is my trousers” have been used. The meaning of the Saying is that as the cloak and the trousers are parts of man’s apparel and he does not like any other to take away his apparel, similarly the “ Grandeur, Honour and Greatness are just like the personal apparel of Allah. Any person who makes claims of greatness, honour and grandeur wants to share these attributes with Allah, which he has no right to do. Man should always remember that Grandeur, Greatness and other lofty attributes are the preserve of Allah. The only thing that suits man is sense of servitude and lowness compared to Allah’s Grandeur and Greatness. A sense of his own grandeur and greatness leads man to destruction.
cis 61 8 ain dts 06 ob 38 of aN we 325,01)
bar
sel lib Git lal be itl oe WE ps rex) cpipaN Cases AGLI 1B all Opts cl fad $y Cass Seyi
(atu) ~Saeib le tiple a5; (14) It is narrated by Hazrat Abdullah bin Umar that the Prophet of Allah (pbuh) said: “All hearts of the children of Adam are between Allah’s two fingers as a single heart; He turns them as he likes.” Then the Prophet of Allah prayed: “O Turner of the hearts! Turn our hearts towards your obedience.” [Muslim]
Explanation: Allah controls not only the exoteric but the - esoteric feelings and. conditions of man. He turns. man’s heart in whatever direction He likes. Unfortunate are those whose hearts are turned towards evil, oppression and rebellion, and fortunate are those whose hearts are inclined towards the obedience and servitude of Allah. Allah guides towards righteousness only those who seek it
124 Prophet Speaks -|
and those who do not care about right and wrong, Allah also does ‘not care for them and leaves them to destruction. When men pray: “O Allah, turn our hearts towards Your obedience and servitude,” Allah will certainly guide them towards the straight path and righteousness which in turn help them achieve success, salvation and His good pleasures.
Self-Respect of Allah
HbA Ss Gath 5H SLE G3 dae JIS DI HUN ye (1) ab @B all p25 SNS GS pated fb Ltd Gal bse 5 the HET Aig Abe HET altlg wees BE Ge Gyleent S515 Glas Lag Uple 5s bs cue lgall abn ag luv ad Uo Ghd day SHS oT be 5 alll Ge SAH atl esi SUS Jot be 3 all Ge 454K ail esi Sei Ys 31, dihts (ke) Aled 85 (1) It is narrated from Hazrat Mugheera that Sa‘d bin “Ubada said that if | see any man with my woman (in a compromising state), | will cut him to pieces with my sword. When this statement reached the Prophet of Allah (pbuh), he said: “Are you amazed with the self-respect of Sa'd? By Allah, | am more self-respecting than him and Allah is even more self-respecting than I. Therefore, He has forbidden all obscene and abominable things whether visible or hidden. None likes more than Allah not to give occasion for excuses, and therefore, he sent Warners (of the punishment of Hell) and Heralders (of the glad tidings of Paradise), and there is none other than Allah who likes the
glorification, and therefore, He has promised Paradise.” [Bukhari]
Explanation: As man’s jealousness does not tolerate to see his wife in a compromising position with another man,
Prophet Speaks - | 125
similarly Allah's jealousness does not tolerate that His servants should indulge in obscene and abominable acts. Therefore, Allah has forbidden all obscene and abominable ‘things whether visible or hidden. Allah also does not like that people should associate others with Him.
That is the Prophets and Messengers. Allah does not like that His servants should become victims of His wrath unknowingly. Therefore, He has sent his Prophets and Messengers so that they can guide people towards the straight path and save them from the Wrath of Allah.
That is, Allah likes the most that His servants should always remember Him and glorify and praise Him. Allah promises that this act of praising and glorification of Allah takes man to the Paradise.
(2) It is narrated from Hazrat Abu Hurairah that the Prophet of Allah (pbuh) said: “The Mighty and . Sublime Allah is self-respecting; His self-respect is that His servant . doing something which He has forbidden (i.e. Allah feels bad about it).” [Bukhari]
G3 al Opty HS 25 Bs 4IN caas LOH Be 5 (1) cS gh Bhse chs GT al Ge peal ws i be bs ally gene asl (i) dai (3) It is narrated by Hazrat Ayesha that the Prophet of Allah (pbuh) said: “O Brotherhood of Muhammad, By Allah, there is none other than Allah who has more self-respect
that His servant or His maid committing fornication.” [Bukhari]
Explanation: Allah’s self-respect does not tolerate that His servants should commit fornication or such other abominable acts.
126 Prophet Speaks - |
CT Hind aU US 2B al Ugg AG sg 5A Gl de 9 (f) eb (pd 4d SBI Se et G8 Gl ge eK AN Bil (elas) Aled (ouill 58 Eps Aig US A515, 09 5 ASLB 5 WOKS (4 It is narrated by Hazrat Abu Hurairah that the Prophet of Allah (pbuh) said: “Almighty Allah says: ‘Of all the partners, | am more indifferent of partnership (polytheism). Any who performs a deed and associates someone in it along with Me, | separate Myself from him and his association (polytheism).’ In another narration it is
stated: ‘| am displeased with such a deed; that deed belongs to him for whom it is performed.” [Muslim]
Explanation: That is, the self-respect of Allah never likes that anyone is associated with Him when there is none like unto Him. When everything and everyone is His creation, how anyone or anything can be His partner in any manner whatsoever. Allah demands pure and unadulterated worship and servitude from His servants. He does not accept any act of worship or servitude which is adulterated with polytheism or which combines the objective of good pleasure of Allah with the good pleasure of others. In the Holy Quran, the polytheists have been described along with the fornicators (24:3). In the Bible too, polytheism has