(* ELAH * RASOOL * NABI *
Sheikh Abu-Muhammad Abdul-Haadi
IMAM AHMED RAZA ACADEMY
DURBAN SOUTH AFRICA
A BARAKAATUR RAZA PUBLICATION
Rajab 1422 A.H. (October 2001)
of copies: 1 500
Ahmed Raza Academy
Floor, 20-22 Lorne Street
Code: (27) (31)
time immemorial there existed two groups amongst the Muslims. One group
comprised of the sincere believers and other group were the hypocrites. The
former group refrained from uttering falsehoods and the latter were steeped in
deception and falsehood. The hypocrites placed great emphasis on Tauheed,
Shirk and Bid’ah, but their hidden agenda was to keep the hearts
and thoughts of the Muslims away from the Beloved Rasool r.
the hypocrites still exist in our society. Under the guise of the “righteous
people” who themselves only understand the true concepts of Tauheed and
who are the true propagators of Tauheed, they have confused the innocent
minds on the very issues of Tauheed, Emaan, etc. Unsuspecting Muslims
have fallen prey to such aspersions with the result that they themselves doubt
their own beliefs.
Alhamdulillah, the author of this book, Maulana Abdul Haadi al-Qaadiri,
has done a great service to the cause of the Ahle Sunnah Wa Jamaah by
carefully expounding on the true meanings of all the four Islamic
technical terms (Elah, Rasool, Nabi and Emaan). He has logically and
rationally explained these concepts so as to facilitate their understanding with
much clarity to enable the readers to make a distinction between them. These
concepts and their meanings have been carefully researched from the Quran
and the Hadith and their authenticity should, therefore, not be doubted.
contents of this book will safeguard the unsuspecting Muslims from
falling prey to these hypocrites and Kuffaar. The information contained
in this book is, in my humble opinion, most beneficial to the Muslims.
May Allah Y
the Almighty make it easy to all Muslims to read, understand and
appreciate the knowledge contained in this book. Aameen.
Department – Raza Academy)
Rajab 1422 A.H.
There were always two groups amongst
the Muslims. This is a
historic fact. One group was known
as the Mukhliseen
and the other the Munafiqeen (the hypocrites). The
former was regarded as the true religious Believers, and the latter was regarded
as mere namesake Believers. There were numerous distinctions between these two
groups. One of the important and distinguishing factors of the sincere Muslims
was faithfulness in their every action and words which emanated from the depths
of their hearts. Every word uttered from their lips was calculated and never
contributed to deception or falsehood. It
was for this clarity and truth that Islam honoured their every word.
On the contrary, the Hypocrites spoke
sweet words but had a deceptive hidden agenda.
Therefore, the Holy Quran refuted their words in very strong terms
though they seemed externally very sincere. The Holy Quran says that on one occasion the
Hypocrites came to the Beloved Habeeb r and
لرسول الله *
testify that you are the Rasool of Allah
one looks at this declaration, it will seem very noble and sincere, but Almighty
refutes this saying:
is the witness that these hypocrites are liars!
another place the Holy Quran says:
يقولوا هذه من
when they receive any good, the hypocrites say that this
is from Allah I.
How true and noble are these words! But the Holy Quran has condemned their words as Kufr because their intentions were corrupt. They intended to mislead with sweet talk. The first declaration made by the Hypocrites that they testify that Sayyiduna Muhammad r is the Rasool of Allah e, that is, all good comes from Allah I and the Rasool e cannot do any good for anyone. In this declaration, the Hypocrites praised Allah I with the intention of insulting the Rasool e. Therefore, Allah I condemned their Hamd (praise) as blatant Kufr (infidelity).
Such is the condition of today’s Munafiqeen. They place great importance on Tauheed, worship, Shirk and Bid’ah. But their real intention is to keep the hearts of the Muslim masses away from the Beloved Rasool of Allah e. They harp on the Tauheed of Allah I and insult the integrity of the beloved servants of Allah I. They misinterpret the technical terms of Elah, Rasool, Nabi, and Emaan.
Their corrupt presentation of these terms confuses the masses, and because of their outward garb of piety and devotion, they easily convince and influence the layman. The soft and sweetness of their words melt the unwary public who look at them as “angels” that descended on earth as beacons of guidance. But when the Holy Quran examines this outward piety and sweetness, it turns out to be nothing but hypocrisy and deception.
We have seen many Muslims of good, sound Islamic backgrounds and possessing pristine beliefs become victims of this calculated hypocrisy. This has further led to disunity in the once united brotherhood of the Muslim Ummah. It is amazing that the promoters of this hypocrisy quote Ayahs of the Holy Quran and Ahadith to substantiate and acknowledge their Kufr to try and convince the unwary Muslims.
I felt the hammer of Truth bash my consciousness to do something about this onslaught against Islam and the Beloved Servants of Allah e. Haqq penetrated my heart and forced me to take action swiftly and save the unwary souls from being enslaved by Hypocrisy and Kufr. Hence, I invoked the Glorious and Compassionate Lord of Mercy e through the Waseela of His Beloved Habeeb e to grant me courage and Toufeeq to guide this beloved Ummah on the pristine beliefs of the Ahle-Sunnah wa Jama’ah.
For this reason, I very humbly present this manual of Haqq to this beloved Ummah for their benefit and reading pleasure. I have sort assistance from many sources to compile the book, especially from the works of Ala’Hadrat Mujaddid Imam Ahmad Rida al-Qaadiri t, Hakeemul-Ummat Hadrat Allama Mufti Ahmad Yaar Khan Na’eemi t and many other Ulama. May the Merciful Allah e sanctify their souls. In this book are unbiased and correct explanations of the four fundamental Islamic technical terms of ELAH, RASOOL, NABI and EMAAN.
I pray that Almighty Allah I protect the Emaan of every Muslim and bless their hearts and souls with love, honour, and Adab for His Beloved Habeeb Sayyiduna Muhammadur-Rasoolullah e and the Awliya and Swaliheen. AMEEN.
Sheikh Abu-Muhammad Abdul-Haadi
Khadim of Ilm-Shareef
30 Jamadiul-Awwal 1422
20 August 2001
book is dedicated to all those
are searching for
the sake of
THE CONCEPT OF ELAH
era is regarded as the modern age and everything is being planned to suit the
current times. The modernists have also modified the Religion of Islam,
accordingly. They have begun presenting Tauheed, Risaalah, Nubuwwah, and Emaan
in scientifically designed models, which has resulted in people destroying their
Emaan. This modernist
approach to Islam is having a serious and adverse effect on the beliefs
of Muslims. The ill-informed leaders and so-called intellectuals have
placed their trust on limited knowledge, whims and fancies to interpret the
Divine Laws. They in turn propagate this to the unwary masses resulting in the Emaan
of the people to be destroyed or corrupted.
Due to a lack of knowledge and spiritual insight, the general public has
lost their sense of judgment and understanding.
The following state of affairs has prevailed:
People who speak fluent Arabic
or Urdu are regarded as great Ulama.
One who is eloquent in lecturing is regarded as a great Aalim.
One who wears colorful
clothes and dances to music is regarded as a great Sufi.
One who writes Taweez
or attends to the sick and oppressed is a Wali.
One who quotes Ayahs of the Quran and Ahadith Shareef
at every opportunity is regarded as a dynamic leader worthy of being followed.
One who is always seen
calling people to the Masaajid and going door-to-door, city-to-city, and
country-to-country on Tableegh missions is a pious and true servant of Islam.
will be terribly mistaken if one uses these as a criteria or yardstick to judge
excellence. One has to judge everything on the scale of the Sharee’ah,
that is, the Holy Quran
and the Sunnah.
tells us about two groups who are never compatible.
ما انتم عليه
is not to leave the Muslims in the present state of affairs in which you are,
until He separates impure
(Al- Imraan 3:179)
are those people whom Allah I
addresses as Tayyib (pure) and who are those people who are referred to
as the Khabees (impure) by Allah I?
Are the Tayyib, those who just had a bath and put on clean clothes, and
the Khabees, those who have unclean bodies with filthy clothes, the same?
Let us ask the Quran who these two groups are. Concerning the
sincere and Tayyib servants, Allah I
بالله و اليوم
من حآد الله و
رسوله و لو
او ابنائهم او
اولآءك كتب في
You will not find a people who believe in Allah I and the Last Day taking as their friends those who
oppose Allah I
Rasool, even though they be their fathers or their sons
their brethren or kinsmen.
above Ayah gives the characteristic of the pure and sincere Muslim
who do not compromise with the misled and corrupt sects. Since their faith in Allah
I and His Rasool
is pure, therefore they do not associate with the Khabees and impure.
Allah I informs the world about the filth and
impurities of the Khabees and evil ones in clear terms as follows:-
قالوا ط و
كلمة الكفر و
They swear by Allah I that they did not insult the integrity of the Nabi,
and no doubt they uttered the words of Kufr and have
become Kaafirs after accepting Islam.
Ibne Jareer t, Imam Tabraani t,
and Ibne Mardoya t all
narrate from Sayyiduna Abdullah ibne Abbaas t that
once the Beloved Habeeb was sitting under a tree. He then said that
shortly a person will come and who look at you with evil satanic eyes. Just then
a person with devilish eyes came by. Sayyiduna Rasoolullah called him and
asked, “What is the reason that you and your colleagues utter words of
disrespect for me?” The man left and returned with his colleagues. They all
swore in the name of Allah I and
said that they did not say a word of disrespect to him. On their words the above
Ayah was revealed in their refutation and condemnation.
piety is not to turn ones face towards the east or west in Salaah but real piety
is that one bring total Emaan on Allah I
and the Day of Judgment and the Angels and the Quran and all the
The above Ayah clearly declares that Emaan does not depend
on merely believing only on the necessities of Deen and disrespecting the
Now that we have distinguished the pure from the impure, let us proceed
and discuss the true concept of Tauheed in accordance with the
explanation from Holy Quran and Hadith.
I feel that it is important to inform the readers of the correct concept
of Tauheed, a concept which has been unanimously accepted for the past
وانبئكم بما تأ كلون وماتذخرون في بيوتكم *
inform you about that which you eat in your homes and that which you stored
Divinity is based on control over the elements of the world, namely
air, water, sun and the moon, then by the virtue of the teachings of the
Holy Quran, we are compelled to accept Sayyiduna Sulayman u as
regards to his authority, the Holy Quran states:
له الريح تجرى
we subjected the wind to him that it moved by his command softly wherever he
desired. (As-Saad 38:36)
It is understood that whether it a gale or a breeze, whether it is a wind that blows easterly, westerly, southerly, or northerly, they are all under the command of Sayyiduna Nabi Sulayman u. It is apparent that it is the wind that moves the clouds and clouds in turn bring rain. Rain in turn nourishes the ground, which in turn nurtures vegetation and growth of all creatures on earth. Existence on the earth depends upon water on earth. By the virtue of this cycle, Almighty Allah I has entrusted this power to His Prophet, Sayyiduna Sulayman u. So, in light of this Divine rule, Sayyiduna Nabi Sulayman u is to be regarded as “Elah” too! Allah I forbid!
the Holy Quran, it is stated that Sayyiduna Nabi Yusuf u
inquired from his brothers about the welfare of his father, Sayyiduna Nabi
They informed him that due to excessive crying in remembrance of him he had lost
his eyesight. Sayyiduna Nabi Yusuf u
heard this sad news and said to his brothers:
وجه ابى يأتى
my shirt and place it on the face of my father and his eyesight will be
Holy Quran also tells us about Sayyiduna Nabi Ayyob u:
بر جلك هذا
your feet on the ground that will create water that will supply you water for
both bathing and drinking.
Sayyiduna Nabi Esa u once said:
ء الا برص وا
حى المو تى با
by the command of Allah I,
I cure the blind and leper and raise the dead (give life to them).
Esa u states that he cures the
sick and gives life to the dead. Are these not the qualities of Almighty Allah
which the Holy Quran explains?
ضت فهو يشفيت*
cures you when you are sick.
The verse ويحي و يميت “And He gives life and death”. It is certainly so!
Nevertheless, by the above Ayah we are given to understand that Almighty Allah I has blessed His special servants with the power to cure the sick and to raise the dead.
Do not forget the incident of Sayyiduna Ebraheem u mentioned in the Holy Quran wherein we are told about the four birds, which were slaughtered. Their meat were minced and mixed together. Thereafter, the Glorious Prophet u called out to them individually. Each one of the birds became alive as they were before they were slaughtered. The Holy Quran says:
ادعهن يا تينك
he called on to them and they became alive.
In spite of all these blessed powers a servant remains as a servant and Allah I remains Allah I. A servant can never be on par with Allah I nor can he be associated with Allah I. His Divine powers will always manifest from the bodies of His beloved servants. From the above incidents, in no way will Sayyiduna Nabi Esa u, Yusuf u, Ayyob u and Sulayman u became Elah. They are and will always remain the beloved servants of the Glorious Allah I.
The Holy Quran tells us that Sayyiduna Jibreel u went to Sayyiduna Maryam u at a time when she was preparing to make Ghusal at a concealed spot. When he appeared in a human form, it shocked her to see a foreign man. The Angel u confronted her by saying:
انا رسول ربك
لاهب لك غلا ما
am a messenger of your Lord I have come to give you a pure son.
How was this possible because the Munafiqeen say that only Allah I can give a son? Is the Angel u committing Shirk or is the Holy Quran contradicting itself? No certainly not! The Munafiqeen are confusing this issue because they quote this Ayah of the Holy Quran:
gives a son to whom He ordains and He gives a daughter to
You be the judge. The Holy Quran
uses the word يهب
(to give) for Allah I and the same word يهب for the Angel Jibreel u.
The words are the same. The meaning is the same but Allah I
does not become Jibreel u
and nor does Jibreel u
become Allah I.
So if Divinity is based on giving a son then we will be compelled to
accept Jibreel u
TO LISTEN AND
SEE FROM A DISTANCE
The Holy Quran
speaks about Sayyiduna Sulayman u.
Once he approached the home of the ants. An ant said to its fellow ants:
وجنوده وهم لا
Ants! Turn your holes or else you will be trampled by
and his army who will not be aware of you.
heard these words of the ant and smiled. The Holy Quran testifies to
ضاحكا من قو
laughs at the comment of the ant.
state that Sayyiduna Sulayman u heard the speech of the ant from three miles away. Imagine how loud the
speech of an ant is when you put it close to your ear. Then too you will not be
able to hear it. But the Prophet of Allah u
heard its words from a distance of three miles!
In this scientific period, no instrument could be invented to hear the
sound of an ant. So if the Munafiqeen
base Divinity on the concept of hearing from a distance without any device, then
forbid! Nabi Sulayman u
is considered to be “Elah”.
incident, the Holy Quran speaks about Sayyiduna Nabi Yusuf u.
Zulaikah took Nabi Yusuf u
into a secret room which was protected by seven doors inter-linking one chamber
to another. She then locked the secret chamber and tried to seduce the
Prophet of Allah u. This incident was taking place in Egypt but his father, Sayyiduna Nabi
Yaqoob u, who
as in Kin’aan (Syria) was fully aware of the situation and immediately came to
his rescue. The Quran testifies to this in these words:
به وهمّا بها
لو لاان رائ
no doubt the woman desired him and he would have
desired her if he would not have seen the proof
his Lord. (Sura Yusuf 12:24)
What was that
proof which Nabi Yusuf u saw and which assisted him in this serious situation? The “proof”
was the presence of his father, Nabi Yaqoob u
who appeared in front of him and led him away from the intentions of Zulaikah.
Pay attention to the word رائ
, which means “to see” and
which refers to Burhaan (proof) that the Nabi u
saw. It does not refer to a Burhaan
that he felt or heard of. “Rah’ya”
means “to see” and hence he saw the Burhaan of Allah I
i.e. the Prophet of Allah Nabi Yaqoob u who
came to his assistance. So the Quran speaks of the Burhaan he saw.
states in another Ayah:
خا ءكم بر هان
people! Verily a proof from Allah I
has come to you.
recognizes in this Ayah that Allah I
refers to His Beloved Nabi u
as His Burhaan (proof).
Imagine the powers of Nabi Yaqoob u, who witnessed this incident from a far away country, which was taking
place in a super secret chamber hidden from the vision of everyone. He observed
and intercepted this happening in the darkness of this chamber and instantly
came to assist his son.
The Holy Quran
informs us of another incident concerning Nabi Yaqoob u.
قال ابوهم انى
لاجد ريح يوسف*
the caravan departed from Egypt (with the shirt of Nabi Yusuf u) their father (Nabi Yaqoob u)
said in Kin’aan “No doubt I find the fragrance of Yusuf.” (Sura Yusuf
calculate the distance between Egypt and Syria and fathom the power of
perception of Nabi Yaqoob u, who smelt the fragrance of the shirt of his son in Egypt from a
distance country like Syria. So if
Divinity is based on hearing, seeing and smelling from a distance, then Nabi
Yaqoob u and
Nabi Sulayman u will
also be categorized as “Elah”.
If Divinity is
based on being present everywhere at the same time, then let alone one or two,
we will be compelled to accept thousands of Elahs. (Allah I
When Nabi Sulayman
was informed of the throne of Bilqees, he ordered for the retrieval of this
throne. Bare in mind that Nabi Sulayman u
was in Palestine and Bilqees’ throne was secured in a security tight chamber
with constant guard in far away Yemen. The Holy Quran explain how this
throne was retrieved in the following words:
said, I would bring the throne of Bilqees to you before the
of your eye.
Remember that Asif Barkhiyya neither went to nor saw the city of Sabah
in Yemen. He also did he see the palace and throne of Bilqees.
Yet, he sat at the same spot in Palestine and before the blink of the eye, he
brought this huge and heavy throne from Sabah to the presence of Nabi Sulayman
This is the power of Haazir and Naazir of a Wali of
The Holy Quran
كم ملك المو ت
Angel of Death gives you death that is appointed upon you.
The Holy Quran
our Angels give death to them.
These Angels refer
to the assistants of the Angel of Death. Imagine
how busy are these Angels who remove the souls of millions of creatures around
the world at a specific time. They execute this duty with absolute precision and
never falter. This entire world and every spot in it are always in their vision
as a dot in the center of the palm. They
also recognize creatures on earth and follow them wherever they are to remove
their souls on the designated time.
كم هو وقبيله
من حيث لا ترو
Iblees along with an entire group observes you from a spot where you cannot see
injunction, we are given to understand that these cursed devils are granted so
much power by Allah I to mislead that they can see the entire creation at once at any given
time. They are also aware of the intentions in the hearts of the people. It is
for this reason that when a person intends to do any good, the devil immediately
comes to mislead him. This is the power of Haazir and Naazir
granted by Allah I to the cursed Shaytaan.
Look at the sun,
the moon and the stars in the sky. They
observe the entire world all the time and prepare the gardens and fields,
cleanse the earth and ripen the fruits and grains. If Divinity was based on being Haazir and Naazir
then the exalted Angels, Malakal Maut (Angel of Death) and his assistants will
all be “Elahs.” Similarly,
the cursed Shaytaan with his evil gang, the sun, the moon and the stars in the
heavens will all be “Elahs”.
The idol worshippers have eight to ten “gods” but the Munafiqeen
will end up with more gods than servants.
DESIRES AND OFFER ASSISTANCE WHEN CALLED
Divinity also does
not depend on these qualities. Almighty
has blessed His beloved servants and their belongings with these qualities. When
Sayyidah Maryam u experienced labour pains for the first time, she was alone in the
jungle. She had no one to comfort
her, as this experience was absolutely foreign to her. She was terrified and
متّ قبل هذا
How nice if I had died before this and forgotten everything!
Her painful cry
invoked the Mercy of Allah I
and the Merciful Lord responded in these words:
تحتها ان لا
تحزني قد جعل
ربك تحتك سريا*
voice called from below her, “Oh Maryam do not fear.
Your Lord has made for you a fountain under your feet.”
From the word تحتك
it indicates that a fountain sprang up from under her feet. This is similar to
the fountain of Zamzam that sprung up from under the feet of Sayyiduna
The Quran further
النخلة تسا قط
shake the dry branches of the date tree towards you, it will
fresh dates (for you).
I is comforting Sayyidah Maryam u
by instructing her to eat the dates and drink the water which will remove her
fear and discomfort. It is evident that her discomfort, misery and fear were
removed through some dates and water, which were created by her sacred hand and
informs the people that He has entrusted amazing powers in the hands and feet of
His Awliya. These powers are such that if they touch a dry branch it
transforms instantly into fresh fruit, which removes discomfort, misery and
fear. If this is so, then why can’t the Awliya of Allah
cast a vision on one’s dry and ailing heart and fill it with the sweetness of Emaan
and Marifah? Why can’t the beloved servants of Allah I assist at times of difficulties and solve the problems of the oppressed?
It is only the Munafiqeen who disagree with the Divinely Blessed powers
entrusted by Allah I
to these beloved servants.
The Holy Quran
relates to us the incident of Fir’oun. When the day of Fir’oun’s
destruction came, Sayyiduna Jibreel u appeared on horseback. Fresh vegetation sprung up from every spot on the
dry desert where the hoofs of the Angel’s horse stepped. Saamri watched
this amazing miracle and gathered some sand from under the hoofs of his horse.
He kept this sand safely and waited for an opportunity time.
Once when Nabi Moosa
to Mount Tur to receive the Torah, he was delayed to return. A
golden calf was made and Saamri placed this miraculous sand in the
calf’s mouth. The golden calf came to life and began screaming. The Israelites
saw this and began worshipping the calf. This is how the Holy Quran
records the words of Saamri:
قبضة من اثر
(Saamri) gathered a handful of sand from the footprint of
horse. I put it into the mouth of the calf and this
what I desired.
teaches us that the relics (Tabarrukaat) of the beloved servants can give
life to dead things. The sand that gave life to the metal calf did not touch the
body of Jibreel u. It was a reflected touch.
Sayyiduna Jibreel’s u
feet touched the saddle, which touched the horse’s stomach. The radiation them
moved to the legs, which discharged the radiation to the lifeless sand and
ignited it with Hayaat (life). This ignited sand was then transported to
the mouth of the calf, which was activated. This activation caused discord
amongst the Israelite because the gold used to make the calf was the possession
of the Kuffaar. If Saamri used the gold of the Believers then Bani
Isra’eel would have all been blessed with Hidayah. This is similar to
one attending the lectures and sitting in the company of people with corrupt
beliefs, which eventually destroys one’s Emaan. This Ayah also
tells us that there is Shifa in the sand of Madina Munawwara because
those sand particles had kissed the sacred Nalain Shareefain (Sandals) of
Sayyiduna Rasoolullah e.
OR POSSESSOR AND ETERNAL
believe and propagate that Elah is He Who is a Creator, Possessor
and Immortal. There is no doubt that Almighty Allah I
possesses these qualities but Divinity does not depend on these qualities. This
is because before Allah I
created anything, that is, before His quality of خلق
manifested, He was still Elah and after creating creation, He is
He sends all those whom He blesses to Jannah and all those whom He
sentences to Jahannam and declares that all shall remain therein till
eternity, then too it will not affect the status of Him being Elah
nor will the eternal dwellers of Jannah and Jahannam become on par
with His unique status of Elah. The Holy Quran speaks of the eternal life of the
dweller of Jannah and Jahannam.
will eat forever the fruit of Paradise.
dwellers of Jannah and Jahannam will live there forever.
So according to
the Munafiqeen the fruits of Jannah, it’s dwellers, Jannah
itself, the fire of Hell, its dwellers and Hell itself are all “Elah”.
Once a staunch Tauheedi
Scholar Molvi delivered a lecture in a Muslim function.
In the course of his speech he translated the first two words of the Kalima
) as follows:
There is no one who can give
you a son.
There is no one who can
fulfill your needs and desires.
There is no one who can
listen to your call.
There is no one who can
assist you in distress.
only Allah I
the organizer of the function was a Mukhlis Sunni Muslim.
This statement amazed and troubled him. The next morning, the Touheedi
Molvi waited for the host to thank and bid him farewell with a golden
handshake. The host was nowhere to be seen.
Frustration led him to the home of the host. When he confronted him, he
demanded compensation for his travel expenses and payment for his time. The host
replied: “Molvi Sahib! Did you forget last nights inspiring lecture so
quickly? You are entangled so early
in the morning with Shirk! I have learnt a great deal from your enlightening
talks and strongly intend to apply your pristine teachings as long as I live.
Your arguments of Tauheed really impressed me, especially the summary of the
first two words of the Kalima Tayyiba لااله - There is no one who can compensate your travel costs,
and there is no one who can repay you for your effort, there in no one
who can give you any Nazrana (gift) الاالله
I. Now what do you want from me? Seek your requirements from Allah
these powers as “Elah” and base Divinity (Olowwiyyat)
on such qualities is absolutely misguided.
SHAR’EE MEANING OF ELAH AND DIVINITY
There is no doubt
that it is a fundamental Islamic belief that the Sublime Allah I
is Eternal, The All-Hearing, The All-Seeing, The Granter of Good, The Helper in
Need, The Creator and The Owner of the Universe, The Curer of Sickness and The
Comforter of Pain. But these are neither the primary factors that Divinity is
dependent on nor the differentiating factor between Allah I and His servants.
There is one
fundamental factor that really differentiates between Allah I
and servants whereby Allah I
remains Allah I
and the servant remains as the servant. Allah I
or Elah is He Who is غنى Wealthy,
Opulent and Independent عبد,
but a servant is always in need and dependent on someone. His status is that he is always in control of someone else.
is He Who is totally Independent and Self-sufficient. He is the Wealthiest of
all and carefree of everything. In Sura Ikhlaas, we are firstly informed
of a unique status of Allah I.
is independent and carefree.
The next Ayah says:
ولم يو لد*
is Father to no one nor born of anyone.
This Ayah clearly speaks of His Unique Independence because
servant- ship and Prophethood is based on dependency.
Finally, He I declares:
له كفوا احد*
there is nothing similar to Him.
This is certainly so because everyone and everything is dependant on Him I
exists due to Him I and it is He I
who fulfils the needs of everyone. In
other Ayahs Allah I says:
غنى عن العا
is Carefree and Independent of the Universe.
is Wealthy and Independent and you are poor and dependent.
وليا من الذل*
is not in need of any assistance because of
did not create the skies and earth and get tired.
These are the factors of differentiation where the servant remains a
servant and Elah remains Elah.
The Holy Quran states that Allah I
(Sees and Hears) and Allah I
says man is also سميع
(sees and hears). Allah I is Alive and the servants are also alive. With
all these similarities Allah I
is Elah and human beings are His servants. This is because Allah
is Carefree and Independent while man is careless and totally dependent on Allah
to exist. It is Allah I
Who has entrusted the qualities of
and ملك حىقيوم to his servants and Allah I possesses the power to strip them of these qualities when and how He
According to the illustrious Suffiya and Tasawwuf, the word
is a technical name for a station of Wilayah.
When a Saalik reaches this stage, he is called Qayyoom,
which refers to him being a reason for the stability of this world.
Therefore, it is recorded in the books of the Mashaa’ikh of the Mujaddiyya
Silsila that the same Awliya are known as Qayyoom, the first
and others Qayyoom, the second, etc.
The Hadith Shareef refers to these stages in these words:
يمطرون و بهم يرزقون*
is due to them (Awliya) that Allah I
sends rain and due to
that Allah I
Almighty Allah I personally possesses the qualities of hearing to calls, offering
assistance, granting desires, giving children, curing the sick, etc.
He I has blessed some of His special servants with such qualities, a proof of
which was given from the Ayah of the Holy Quran. With all these
privileges and blessing, He remains as the independent Allah I
and His special servants remain as dependant servants.
When these qualities manifest from His beloved servants, it is not their
personal power, but actually it is the original Power of Allah I
through them. They become the
mirrors in which the qualities of Allah I
The qualities of Allah
are His personal powers and eternal, which exist with Him from eternity till
eternity. On the contrary, the qualities found in His beloved servants are not
personal but blessed and entrusted to them by Almighty Allah I.. How can there then be any similarity in power between the Independent
and the dependent? This factor is the fundamental difference between Divinity
and servant-ship الوهيت
I am presenting
the following example for clarity, but with no intention of similarity. We know
that the engine of a train pulls its couches on a railway line with great speed.
The enlightened mind knows very well that the movement and speed of the coaches
are totally dependant on the pull and power of the engine. If the engine is
disconnected from the coaches, it will become motionless. It does not possess
personal power of movement but solely depends on the engine to move it.
If the sun shines
on a mirror its image, brightness and heat will appear and become evident. All
its qualities will be reflected on it. But the intelligent person knows that
despite the fact that the sun seems to be in the mirror, the sun is still the
sun and the mirror is only the mirror. If the sun moves away from the mirror,
none of its qualities will be seen in it. The
sun can never become the mirror nor can the mirror become the sun.
If one looks into
the mirror, one’s exact image will appear. When one moves ones finger, the
motion can be seen in the mirror. No idiot can say that the image and the
movement of the finger is the quality of the mirror, or the mirror has become
the person. The mirror will remain a mirror and the person will remain a person.
The same rule and
example may be applied to Allah I
and the servant, and to the wealthy and the needy. How beautiful did some Sufi
Aarif shows you Allah I
but cannot become Allah I
mirror shows the image but cannot become the image.
I would like to
quote the following Hadith Al-Qudsee so that an understanding could be
gained on what Almighty Allah I
has to say about His Special servant i.e. the Awliya Allah,
احببت عبد ا
كنت له سمعا
يسمع وبي يبصر
وبي ينطق وبي
يبطش وبي يمشى*
says: When I love My servant, I become his ears and
and thought and hand and feet with which he hears, sees,
The simple meaning
of this Hadith Al-Qudsee is that when Allah I
accepts and loves His special servant (the Awliya) Allah I
becomes his ear by which he hears, Allah
becomes his eye through which he sees, Allah I
becomes his hand with which he does things, Allah I
becomes his tongue with which he speaks, and Allah I
becomes his feet by which he moves.
is pure of any shape and form nor
does He have any organs. The organs here are a metaphor and refer to His Divine
Powers. Allah I
does not enter into the body of His servants nor does He penetrate them. What
actually happens is that when the Sublime Lord of Power I beams
His Divine Lustres of Power on His elite servants, he begins doing things that
manifests the power and glory of His Almighty Creator I.
extraordinary happenings manifests from a Prophet, it is called a Moh’jiza.
When a non-Prophet pious Muslim displays a miracle, it is called a Karamat.
AN OBJECTION (A
DOUBT) OF THE MUNAFIQEEN
From my past
arguments, the Munafiqeen can raise objections to further confuse things.
They say that if the basis of Divinity is wealth and independence and
servantship is based on need and dependency, that is Elah is
always carefree and Abd (servant) is needy, then the Mushrikeen of
Arabia would not have been Mushriks nor their “Elahs” (idols)
false nor absurd. This is so
because the Holy Quran addresses their idols as “Elah”
and condemns their worshippers as Mushriks because none of the Mushriks
regarded their “Elah” as Ghani (wealthy) and
independent. They believed that
their deities were the servants of Allah I
and dependent on Him. The Holy Quran
says that if you ask the Mushriks as to whom the skies and earth belongs
to, they will say “Allah I.” If you ask them who gives
sustenance, they will say “Allah I.”
If you ask them who is the King and controller of the earth and skies,
they will say “Allah the Almighty I,”
Shareef is evident to this fact that when the Mushrikeen of Arabia
tied their Ehraam for Hajj or Umrah they read the following
لا شرك لك
الاّ شر يكا
You do not have any partners besides one and that partner is also your servant.
With all this in
mind, they still called their idols “Elah” and the Holy Quran
also declared them as Mushriks.
We have to ponder
here: After all, what was that belief and what faith did the Kuffaar have with
their idols that they regarded them as “Elah” and associates
of Allah I.
It was simply one common thing and that was they believed that idols possess the
following Divine qualities:
They possess Ilme-Ghaib,
They are Haazir and Naazir,
They can see from a distance as they see from near,
They fulfil our needs and desires,
They hear our cries and come to our assistance, and
They give comfort to the disturbed and distressed.
have become Mushriks due to the above beliefs because Divinity is based
on these qualities. If one accepts that any servant or creation possess such
qualities then one has accepted them as Allah I.
Hence, the Mushrikeen have attributed such qualities to their
deities and become Mushriks. The
same is the condition of today’s Muslims who attribute such qualities
to Prophets and Awliya and say that the Prophets and Awliya are Elah.
This is the ultimate argument and objection of the Munafiqeen by which
they accuse the general and majority of Muslim as Mushriks.
ANSWER TO THE OBJECTION OF THE MUNAFIQEEN
The foundation of Shirk
is based on associating partners with Allah I.
The Holy Quran confirms this:
كفروا بر بهم
the Kuffaar place servants in par to Allah I
The Holy Quran
further states that on the Day of Judgment, the Mushrikeen will tell
their gods that they were greatly mistaken
يكم برب العا
we regarded you (idols) as the Lord of the Universe.
It is clear and
understandable that the basis of Shirk is to regard anyone in par with Allah
There are two reasons for regarding anyone as being in par to Allah
To elevate a servant to such heights that his status is raised to that of
that is to regard the servant as the possessor of Ilme Ghaib,
being Haazir and Naazir, to grant all desires, to assist in time
of crises, etc. as being his independent and personal powers.
To degrade the status of Allah I to that of a servant, that is to regard Allah I
as equivalent to His creation. Furthermore, to believe that in certain things
the servant is dependent on Allah I
and likewise to believe that Allah I
is dependent on His servant for some things.
The above two
reasons are the basis of believing that a servant is Allah I.
These are the two basic concepts that the Kuffaar Arabs believed
in that made them become Mushriks. Some of them believed that the Angels
are the “daughters of Allah I,” while others believed that the idols “are His sons.” It is
obvious that in the relation of father and son, one depends on the other and in
relation to class and gender, both are equal. The pagans Arabs were Mushriks
due to these beliefs and the Holy Quran has condemned such beliefs in
numerous Ayahs. Accordingly,
the Quran states:
يلدولم يو لد
ولم يكن لو
one has given birth to Him and no one is born from Him, nor is anything like
ولدا ولكن له
شريك فى الملك*
has made no sons and no one is His partner and
King. (Sura Bani-Isra’eel 17:111)
they have set up a relationship between Him and
Jinn. (Sura As-Saffat 31:158)
It was the general
beliefs of the pagan Arabs that their idols were regarded as the servants of Allah
and Allah I
is dependent on them. They believed
that after the creation of this Duniya, Allah I
got so tired and weak that He did not have any power and strength to run His
affairs. They said that all idols and deities have taken control and now run the
affairs of the world. This belief is Shirk because it makes the status of
the servant equivalent to that of Allah I
and liken Allah I
to be dependent on His servants and visa versa. There are numerous Ayahs
that refute such beliefs. Allah I
مسّنا من لغوب*
tiredness has come to Me in creating the world.
created these things and did not get tired.
و من الذّل
none is supporter of Him because of
(Sura Bani-Isra’eel 17:111)
beliefs of the Kuffaar are certainly Shirk.
Some Kuffaar believed in two gods. One is the god of good and the
other the god of bad. They also named the god of good “Yezdaa” and
the bad one “Ahirman”. They also elevated some imaginary servants of
these gods so high that they were also regarded as gods.
No Muslim ever holds
such absurd beliefs. If a Muslim
believes that by the blessings and endowment of the Almighty Allah
entrusted on His special servants:
to possess the power of Ilme Ghaib,
to be Haazir and Naazir.
to grant assistance at times of need,
to hear to calls from both near and far,
to grant desires, etc.
it is neither Kufr
nor Shirk. Similarly, the Kuffaar of Arabia were not condemned as Mushriks
solely on the basis of such beliefs. The fundamental bases of condemnation for
becoming Mushriks was based on those absurd beliefs, which I have,
presented as spoken by Allah I
in the Holy Quran.
The illustrious Sahaba
also believed that Allah I has blessed His Beloved Rasool e
with the power to grant the desires of the Ummah and come to their
assistance when called. Whenever the Sahaba committed a fault
they humbled themselves in the sacred court of the Beloved Habeeb e and cried:
us, Oh Beloved Rasool of Allah I!
should they not plead to him to be cleansed when Almighty Allah I
states in the Holy Quran:
And My Beloved Rasool cleanses them and teaches them
Quran and wisdom.
اموا لهم صد قة
وصلّ عليهم ان
صلو تك سكن لهم*
Beloved! Collect their charity and with it cleanse them both internally and
externally, and plead (Dua) on their behalf, your
are tranquility to their hearts.
understood from the above Ayah that only the Holy Quran, Hadith,
fasting and Salaah cannot thoroughly cleanse a substance until such time
the sacred blessings and favours of the Beloved Habeeb e
aid you. The Holy Quran and Hadith Shareef are the “water and
highly spiritual detergents”. The blessing of the August Rasool e
is the “spiritual hand to activate the detergents”. If you leave water and
soap in a container without the hands to wash them, no clothes or body can be
A blind Sahaba, Sayyiduna Uthmaan bin Haneef t came and cried by the Habeeb e
for vision (eye-sight). It was granted to him.
Sayyiduna Qatada t
severely injured his eye in battle. He held the eyeball in his hand and
requested the Habeeb e
to fix it. He fixed it and restored
his eyesight to normal.
Sayyiduna Okasha t
kissed the seal of Prophethood on the Habeeb’s e
back and was granted the surety of Jannah in this world.
Sayyiduna Jaabir ibne Abdullah’s t two sons tragically died on the day he invited
the Habeeb e for a meal to his house. Before eating food,
the Habeeb e asked for the children whose “dead” bodies
were hidden in the house. The “dead” bodies were presented and the Habeeb
e raised them to life again.
A camel complained to the Habeeb e of tyranny and oppression by its master. The Habeeb
e summoned the owner and sort freedom for the camel.
A captured deer sought security from the Habeeb e
and it was granted its wish.
The Habeeb e
initially used a dry date tree stump as a Mimbar in Masjidun-Nabawi. When
the correct Mimbar was made, the stump was replaced by it. The dry stump
cried like a baby, for being removed from the contact of the Sacred Body of the Habeeb
It spoke like a human crying and protesting against the departure. The Habeeb
spoke to it and comforted it as a mother comforts a child. The Habeeb e
asked it its desire and granted it was granted its desire. The stump rejoiced
and stopped crying.
Sayyiduna Rabee’ah bin Kaab Aslami t requested the Habeeb e
his company in Jannah and it was granted to him. In Sahih Muslim
it is recorded:
فقتك في الجنة*
Sayyiduna Rabee’ah t
said: I request you your company in Jannah.
was the standard of Emaan of the Sahaba. They did not request Emaan
and virtuous amal, or good death and security from the dangers of the
grave, or peace and tranquility on the Day of Judgment, or safely crossing over Pulsiraat
(bridge) into Jannah. They requested the company of the Habeeb e,
which encompasses and supercedes everything else.
Sahaba taught us that no matter how much worship or devotion one can do,
it is of no value if the Habeeb e is displeased or if one is far away from his
holy presence. The key to every success and gaining salvation is solely based on
one’s relation with the Habeeb e.
on the request of Sayyiduna Rabee’ah t the Beloved Habeeb e
did not say: “Rabee’ah! Jannah belong to Allah I,
I cannot grant it to you or I do not have the authority or right in the
matters of Allah I”.
the Glorious Prophet of Allah e replied:
Your request is granted. Is there anything else you desire?
This is all I desire.
Sahih Hadith Shareef clearly declares that by the Ata
(blessings) of Almighty Allah I, Sayyiduna Rasoolullah e
fulfills the desire of his followers. If by believing that by the Grace and
Blessings of Allah I,
the August Habeeb e possesses Ilme Ghaib, fulfills the needs of his Ummah, and
listens and responds to the calls of his followers as being Shirk, then
all the Sahaba t will be classified as Mushriks. (Allah
is amazing that the Divinely-blessed powers of Ilme Ghaib, the granting
of desires and giving assistance of the Noble Prophets of Allah u
is such a clear reality that even the Kuffaar of the era of respected
confirm them. The Holy Quran
informs us that whenever Fir’oun and his nation experienced any Azaab
of Allah I,
they ran to Sayyiduna Moosa u and pleaded to him as follows:
Moosa!) This time if you remove this calamity from us, we
certainly bring Emaan on you and certainly send
Israelites with you.
Sayyiduna Moosa u nor did Allah I refute their requests as Shirk. In fact,
the Noble Prophet u prayed for them and Allah I
removed His I
from them. After being saved by the
Duas of the Prophet u, the ungrateful mischievous Israelites went against their word and did
not bring Emaan. So Allah I
sent another Azaab on them. This
is what Allah I
has to say about them:
we lifted the Azaab from them for some time they turned away.
point to note here is, if the request of the Israelites to Nabi Moosa u
was Shirk, then the punishment and Azaab on them should have
increased and not being lifted.
a tragedy and shame! Some of today’s Kalima reciters are more ignorant
that the Kaafirs of
CONCEPT OF RASOOL
are two portions of the Kalima, namely
reader has been thoroughly explained about the concepts of Elah
and the basis of Divinity. Now, one
has to understand who a Rasool is, the meaning of Risaalah,
and what is the factor on which Risaalah is based.
means “to send” and Beh’sat also means “to send”. But the
difference between the two terms is that Beh’sat means to just send
while Risaalah means to send with something, that is, to send
someone to the other to deliver something. Hence, Risaalah is more
excellent or superior to Beh’sat. Therefore, ordinary people will not
be regarded as Rasools. The brief translation of Rasool is “a
beneficial messenger”. Then there
are two types of Rasool:
without authority بغير
example of Rasools “without authority” are the Angels and the leader
amongst them is Sayyiduna Jibreel u. Allah I
of the Angels as messengers. (Sura Faatir 35:1)
The Rasool with authority are the Noble Prophets of Allah u and the King amongst them is Sayyidul Alameen Muhammadur Rasoolullah e. Without intention of similarity, I wish to present this example. A King sends, via the post to his Ministers, his orders to be implemented amongst his subjects. A member from the postal department will deliver the sealed envelope to the Minister, who will in turn open the official envelope, read its contents and announce the official laws to the subjects for implementing. They will also announce the punishment for those who break the law and the reward for those who promote and upkeep the law.
The point to note here is that the officer from the postal department delivered the message from the King to the Ministers. The Ministers delivered the official message of the King to the subjects. Both messengers conveyed the same message but the status of both is not the same. The former is an officer “with no authority” and the latter is a senior officer “of authority” with special powers, that is, to award benefits for obedience and punishment for disobedience.
conclusion we derive from this protocol of both the officers is that the former
“serves” and the latter “is served”. Punishment for disobedience or award for
obedience will totally remain on the discretion of his Ministers. Any
disobedience of the law will be now be regarded as direct dishonor to the King
because he has entrusted this authority to his Ministers.
the server messengers serve the served messengers as servants and assistants.
No person can become the Ummati of an Angel nor are the commands
of an Angel binding on that person. The names of the Angels are not mentioned or
read in the Kalima to qualify one as a Muslim. In fact, the Angels
u are the servants of the Noble Prophets u
and, likewise, so too are the people. This sequence of authority is Divinely
ordained by Almighty Allah I and entrusted or blessed to His chosen servants. It is
for this reason that the followers are regarded as their Ummah and read
their Kalima. Their commands are binding on the people. Always bear in
mind this distinctive difference for further clarity on the Risaalah of
Sayyiduna Muhammad e.
do we read محمد
in the Kalima Tayyiba and not جبريل
رسول الله ?
An incident is recorded in Muslim Shareef on the authority of Ameeril
Moh’mineen Sayyiduna Omar Al-Farouq t.
He said that once he was present in the Holy Court of the Habeeb e.
A person who was garbed in white clothes and had black hair came to him. He
seemed like a traveler. None of the Sahaba recognized him, that is, he
was not a resident of Madina Munawwara. He sat in front of the Habeeb e with great respect in the Attayhiyyat posture with his hands on
his knees. It seemed as if he was performing Salaah.
He then respectfully asked the Habeeb e five
questions. They were:
What is Emaan?
What is Islam?
What is Ahsaan?
When will Qiyaamah come?
What are the signs of Qiyaamah?
As the August Rasool
replied to each question, the
visitor confirmed them by saying:
speak the truth, You speak the truth!
then left after the last answer. After his departure, the Beloved Habeeb e
informed them that the visitor was Angel Jibreel u who
had come to educate them about the Deen with his questions.
here that the Angel u
did not address the Sahaba directly by saying “I am Jibreel u and learn these questions from me”. He instead humbled himself with great respect in front of the Habeeb
u like a
student and presented these questions. He wanted the Habeeb e
to answer the questions so that the Sahaba were enlightened. Why did the
do this? This was because it is not binding on the people to be obedient to him.
His posture of Adab in the Attayhiyyat position taught the Sahaba
the posture they must adopt in the presence of the Glorious Rasool e.
He also taught the Sahaba that he too, like them, is a humble servant and
Ummati of the Habeeb e.
Now that the beloved Rasool e
has explained the answers, it will be binding on the Sahaba because they
are subjected to his commands.
is the true difference between a Rasool “without authority” and a Rasool
“with authority”. But the Munafiqeen regard the Beloved Rasool
as mere messengers or postmen without any authority. They are greatly mistaken
and misled. They cannot distinguish between the Risaalah of Jibreel u
and of Sayyiduna Rasoolullah e.
In light of this they are actually disobedient to the Prophet of Allah e
and certainly do not follow him. Therefore, they do not qualify to be included
as his Ummati. The Holy Quran reiterates the authority of Risaalah
It is obvious that if the Habeeb e was a mere messenger “without authority,” then surely he will not possess the power to spiritually cleanses the Zaahir and Baatin of his nation and also educate them.
من اموالهم صد
ان صلو تك سكن
Habeeb! Take from their wealth their charity and with it purify them and cleanse
them and pray good for them. No
doubt, your prayer (Dua) is tranquillity for their hearts. (Sura Touba 9:103)
This Ayah refers to authority of the Habeeb e who is capable of cleansing the internal and external impurities of his followers.
إليك من تشآ ء
منهنّ من تشآ ء*
Habeeb! From your wives, keep with you whom you desire and keep away from you
whom you desire.
This Ayah tells us of his authority of choice.
كان لمؤ من ولا
مؤ منة اذاقضى
امرا ان يكو ن
لهم الخير ة من
and His Rasool makes a decision in a matter then no male or female Muslim has
any rights pertaining to their
This Ayah tells us about his authority in decision-making.
شجر بينهم ثمّ
Beloved! By the Oath of your Lord!
These people cannot be believers until such time they do not accept you as a
final Judge in all their matters. They
should not have any grouse in their hearts after you give a verdict, but should
bend their heads in satisfaction.
This Ayah tells us about the authority of the Rasool e in Judgement and all matters concerning his Ummah. It is obvious that if a Rasool has no power of authority then how is he to be a Judge in all matters of the Ummah or have other powers as mentioned in the above Ayahs? I urge the objectors and Munafiqeen to ponder over the quoted words of Allah I.
is a fact that Allah I is
nearer to us than our jugular vein. He states in the Holy Quran:
اليه من حبل
are closer to you than your jugular vein.
we are far away from Him I. Sheikh Saadi Shiraazi t has beautifully put it:
Beloved is nearer to us than ourselves, but what is amazing is that our vision
is far away from him.
cannot directly nourish us because we are darkness and He I
is Light. We are weak and He I is All-Powerful. Therefore, it was necessary that
there be a powerful medium to act as a transformer between the All-Powerful and
the weak so that Divine radiation does not burn the recipient in any transaction
between the Creator and creation. This Barzakh will be received directly
from the All-Potent Sublime Creator I
and will be distributed to the weak and needy creation.
is similar to the arteries that take blood from the heart and distributes it to
all parts of the body. The soul supports and nourishes the body through the
medium of the heart and liver. Taking all this into account, how will it be
possible for our inferior dependant selves to them take Mercies directly from
the Almighty and All-Potent Creator I? Or for that matter, to reach His I
Divine Presence directly? Where have you seen a 100-watt globe surviving the
direct generation of thousands of volts from a power station? If it were not for
smaller sub-stations with massive and powerful transformers, every home or
consumer would have burnt to ashes.
it was absolutely necessary for a powerful transformer and medium between the
Creator and creation to enjoy the Divinely Blessed bounties and radiation. Such
a transformer or medium is called a Rasool and his mediation is
known as Risaalah.
is compulsory on every person who desires to reach the proximity of the Sublime
to seek the assistance of Rasool. There
is no other way besides this route. In fact, if one intends to be saved from any
natural disasters or Divine Punishment, one has to seek the security and
protection of the Rasool. Allah
everyone hold fast to the Rope of Allah I and do not split up.
explanation of this Ayah can be understood by this example. There is a
deep well that consists of pure crystal water. Mud, sand and dirt lies below
this. One intends to retrieve the clean water without contaminating it with the
dirt below. One also does not want to lose the bucket by it getting stuck in the
mud and dirt. So one will use the assistance of a rope with one end tied to the
bucket and the other held in the hand. This rope will then act as a stopper for
the bucket not to sink too deep and get entangled in the dirty debris at the
floor of the well. It will also be a medium between you and the water so that
you will be able to achieve your objective.
this Duniya is a deep well, which contains the water of clear crystal
beliefs and virtuous deeds that will nourish the garden of Akhirah. It
also contains the dirt of deception of erroneous beliefs. We are the example of
the bucket that enters this well to take pure and clean water.
Hence, Allah I states in the Holy Quran:
الجن والا نس
He has not created Man and Jinn but for His worship.
was the Divine Ordinance I of the Merciful Lord that did not want His selected servants to get
engulfed in the evils of this world. He ordained for them to safely and
correctly administers their lives and reaches the ultimate goal. Hence, He I
guided the existence of their bucket to safely gather the good deeds and not get
soiled or entangled in the filth of Kufr and Shirk that fill up
this earth. Therefore, the Merciful Lord I sent the most unique and powerful medium and
rope and hooked this beloved Ummah to one-side and His Divine Hands of
Power (Qudrat) held at the other end. Allah
generated and passes His mercies through one end of His rope, while the other
end distributes them to His servants. It is this Barzakh-e-Kubra that is
“the strong rope of Allah” and in common terms refers to Sayyidul
Alameen Muhammadur-Rasoolullah e. Who ever held firm to this rope has indeed held fast to the Divine
Hands of Allah I. Allah I
يبا يعو نك
الله يد الله
who pledge allegiance with you verily pledge their allegiance with Allah I
(because) Allah’s I
Hands are on his hands.
N.B. The Hands of Allah I
mentioned here are not physical hands. It refers to the Power and Qudrat
of Allah I.
is pure from shape, body and physic.
IMPORTANT POINT TO NOTE
is the most unique and powerful Barzakh
and the “rope of Allah I.” No human mind can comprehend the magnanimity and power of this
“rope”. He is referred to as BARZAKH-E-KUBRA or “the biggest Waseela”
between Allah I and creation. Since this medium is the biggest so will be the strength
and the thickness of the rope. No power can break or cut this rope. The problem
now lies in how to tie this exceptionally thick rope to small buckets of this Ummah.
The rope is so thick and powerful that no knot can be made on it.
The only viable alternative to attach the little buckets to this enormous
rope will only be possible with thinner ropes.
the general public is too weak and insignificant to directly attach themselves
to the glorious Prophet of Allah e. To
make this link possible the Merciful Allah I
has provided “smaller ropes” that are called “Awliya”. This
sequence is clearly mentioned in the Holy Quran. Allah I
has showered his Nehmah on Ambiya, Siddiqeen,
Awliya and Mashaa’ikh link one to the Beloved Habeeb e
who then links one to the
Sublime Lord of Power I.
No matter how great a Wali can be, he can never reach Allah
I without the guidance and assistance of the Rasool e.
He can directly reach the Habeeb e
who will then take him to the Divine Presence. It is only and only the Beloved Habeeb
that can take one or link one to Almighty Allah I.
No matter how expensive or powerful a motorcar one can have, it will not be able
to transport one from South Africa to Japan. It will surely take one to the
airport where one can board a plane that will take one to Japan!
that we have understood the important role of a Rasool, there are three
more important beliefs that are necessary to fulfill the requirements of correct
Aqaa’id pertaining to the station of Risaalah.
They are as follows;
We have to believe that we cannot receive any Nehmah directly from
Whatever Nehmah we receive will be through the Waseela of the Rasool.
If that is not so, then there was no need for a Rasool and his mission on
earth would have been fruitless. If one believes that the Creator is the Giver
and that the creations are takers, then what would the need of a Rasool
be? Such belief is certainly incorrect because if cancels the need of a Rasool.
In fact it refutes the entire station of Risaalah.
We have to believe that a Rasool is not insignificant and helpless
like the general creation. A Rasool is that super-elite and beloved
servant of Allah I
who receives all Nehmah from Allah I and possesses the power to distribute them to
the people. If a Rasool does not possess the power of receiving directly
from Allah I then he will be dependent on another Rasool
who can take directly from Allah I
and give to him. Likewise, if he does not possess the power to give to creation,
then he will be in need of another Rasool capable of distributing
And finally it is necessary
for the Rasool to know and recognize the Creator that gives him
and also know and recognize the creation that take from him. Without the
knowledge of both, a Rasool would not qualify to either take from Allah
nor give to the needy creation. It is a fundamental article of Faith of the Ahle
Sunnah wa Jamaat that all Prophets are pure of sin and error. They execute
every duty with absolute precision. They are no ordinary human being and nor is
the extent of their knowledge equivalent to any other creation.
who reject the Waseela of Nubuwwah and Risaalah and
say that everything must be directly sought from Allah I
are actually rejecting the Risaalah of Sayyiduna Rasoolullah e.
They also refute the second portion of the Kalima Tayyiba i.e. محمد
This is so because if we can take everything directly from Almighty Allah
then what is the necessity for Prophets? Allah
trust that we have now understood the relation of the Rasool with Allah
He takes from Allah I.
Our relation with the Rasool is to receive from Him. Therefore, he is
addressed in both tenses, that is, Rasoolullah and Rasooluna.
When Allah I
addresses him, He I
will say Rasoolullah, “the Rasool that takes from Him” and
when we address him we will say Rasooluna, “our Rasool that
gives us”. Therefore, the Holy Quran
has addressed the Habeeb e
as Rasoolullah, the “Rasool of Allah e
who takes from Allah I”
and Rasoolukum, “ your Rasool who gives to you”.
STATUS OF THE RASOOL
Allah I sent
us to this Duniya, and similarly, Allah I
also sent the Rasool. But
whenever the Quran speaks of our coming or creation the word KHALQ is
has created you and what
make. (Sura Saaf’faat 37:96)
have not created Jinn’s and mankind but for worship.
created those who were before you.
when Allah I
spoke of the coming of a Rasool to this Duniya He I either
used the word BEH’SAT or RISAALAH. Allah I states:
بعث في الا
is He who has sent amongst the unlettered people a Messenger from amongst
على الدين كله*
is He who has sent His Messenger with guidance and the
of truth that he makes it prevail over all other
religions. (al-Fatha 48:28)
we have sent you with the truth, bearer of glad tidings
a Warner. (Baqarah 2:119)
we have not sent you but as a Mercy on the universe.
are numerous such Ayah’s in this respect. The words Beh’sat
and Risaalat were only used for Prophets and not for the general
creation. We are only His creation,
but a Prophet is Allah’s I
special creation and His Rasool. There are three important points to be
noted in the difference of sending between ordinary man and a Rasool.
Firstly: An ordinary person comes to this world and does his own things. He is
fully responsible for all his actions. On the contrary, a Rasool is
officially sent by Allah I
to do Allah’s I
work. Allah I
takes full responsibility for him. This is similar to two persons travelling to
a foreign country. One person travels on his own accord for personal reason,
while the other travels as an appointed ambassador of a country. The former will
travel on his personal capacity and pay for his own expenses. His words and
actions will be limited to himself and he will be solely responsible for them.
On the contrary, the government officially sends the latter. All his travel,
boarding and lodging expenses will be provided by the sender. His actions and
words will be regarded as a mouthpiece of his government. So there is a great
difference between the travel of an unofficial and an official traveller.
Secondly: We have come to this world to make something out of it.
We have to rectify ourselves with correct beliefs to qualify as Moh’mins
and do good deeds to become pious. But a Rasool came to this world
to elevate others. He was sent Divinely purified and perfected by Allah
Others follow a Rasool to perfect themselves and through him become
pious. Both, ordinary people and the Rasool board on the ship of
Islam. We board to go across and the Rasool boards to take us across
safely. This is similar to when passengers board a ship.
A captain also boards with them. The
fundamental difference between both boarding is that a passenger has to pay a
fare for boarding and wants to go to his destination. But a captain is
responsible to take the passenger to his destination and he takes money to do
so. So the basic difference between the coming of ordinary people and a Rasool
is that ordinary people came to this world imperfect and a Rasool is sent
to perfect them.
Thirdly: We come to this world
uneducated and a Rasool comes fully educated by Almighty Allah
They actually come to educate the uneducated. We therefore quickly adapt to any
kind of society. But when a Rasool comes he changes bad societies to good
and is never influenced by any society foreign to truth and righteousness. The
basic difference between our coming and the coming of a Rasool is that
environment changes us and a Rasool changes the environments. An example
of this is given in the Holy Quran.
When Sayyiduna Nabi Esa u
was born he immediately spoke these words:
دمت حياً وّ
I am a servant of Allah I.
I was given the Book (Injeel) and made a Prophet and I was made full of
virtue wherever I am. And I was
ordered to pray Salaah and exercise cleanliness as long as I lived and I was
made to be kind to my mother.
the tenses of this Ayah are of the past, which established that the Rasool
of Allah u
was fully groomed with the best qualities and excellent conduct before being
sent to this Duniya. This is the unique status of a Rasool. Our
Beloved Rasool e
was born perfect and was a great Aarif of Allah I.
Therefore, he never went near any sin or corruption. As a child, one day, while
still suckling milk under the care of Sayyidah Haleema Saa’diyyah u,
the children called him to play. At
that tender age, he replied to them:
was not created for that purpose
Subhanallah! This is the characteristic and status of a Rasool when
sent to this world!
who regard a Rasool as “unconscious” and “ignorant” as
themselves, or “astray”, and “lost” before the announcement of
Prophethood, are actually rejecting the status of Prophethood altogether. If a Rasool
needed guidance as we need guidance, then it is compulsory for another Rasool
to offer his guidance for his salvation and he will belong to his Ummati.
most successful person is he who lives a pure life, always remember Allah
and regularly perform his Salaah. Allah
من تزكى وذكر
اسم ربه فصلى*
he is successful who is clean and pure and he who remembers his Lord and
Holy Quran established that the first step of success is to be pure.
The question here that arises is: who is the purifier? The Holy Quran
also answers this question:
says, My Nabi purifies them and teaches them the
تطهرهم و تزكيهم بها*
My Rasool, take from them their charity and cleanse them and purify them with
is now clearly understood that we are dirty and require purification. But the Rasool
is pure and conducts purification.
have four basic things, namely, a body, a brain, a heart, and a soul. Our
Beloved Rasool e
blessed us with four treasures, namely, Sharee’ah, Tareeqah, Marifah,
and Haqeeqah. Sharee’ah purifies the bodies, Tareeqah
purifies our brains, Haqeeqah cleanses our heart and Marifah
cleanses our soul.
source and center of Sharee’ah is the sacred body of the Habeeb e.
The center of Tareeqah is
his serene heart. The center of Haqeeqah is his blessed soul and the
fountain of Marifah is the Habeeb’s e
secret. The August Rasool e
has blessed us with four spiritual waters to wash off four impurities.
The remaining fifth impurity is Nafs-e-Ammara and this is the worst one
that cannot be cleansed with any water. The
only resort to cleanse this impurity is the fire of the ardent love of the Habeeb
e. This fire of Divine Love
is the only one that can burn and change the reality of Nafs-e-Ammara,
change of originality transforms impurities to purities.
However, creation is constantly dependent on a Rasool, as earth is
dependent on water for survival. No portion of earth at any time is carefree
from rain. Similarly, no human, no matter how elevated he may be, can ever be
independent of the Rasool for survival in this Duniya while being
alive of after death in the grave or on the Day of Judgment. As every tree and
branch or flower and thorn is dependent on the morning drops for rain, likewise,
every excellence of man is subservient and dependent on the sacred station of Risaalah.
The great Aarif and Mujjadid of Islam, Imamul Akbar
Ala’Hadrat Imam Ahmed Rida Al-Qaadiri t states:
the Lord of the Arsh (Allah I)
any good, go it from him (The Habeeb e).
Nehmah of Rasoolullah e is being distributed abundantly in the
Universe. Let us pray that we too be showered and cherished with the Merciful
raindrops of the illustrious and charitable Rasool e
OF THE MUNAFIQEEN
rejecters say that if a Rasool can receive everything directly from Allah
then why was the Angel Jibreel u
appointed as a Waseela for Wahi between Allah I and His Rasool e? The proof of Jibreel u being a Waseela is found in the Holy Quran.
had made the winged messenger (Jibreel).
روح القدس على
Angel Jibreel placed the Holy Quran in the heart
the above Ayahs tell us that as we are dependent and cannot take anything
directly from Allah I.
Similarly, a Rasool too is dependent and cannot receive anything
directly from Allah I.
The Prophets too are dependent on the Waseela of a Rasool i.e. an
Angel, who is referred to a Ruhul-Qudus or Jibreel u
in the language of the Sharee’ah. It is for this reason that Sayyiduna
and his assistants are called Rasool.
ANSWER TO THIS OBJECTION
answer to this objection of the Munafiqeen is that the beginning of Wahi
and appearance of Sayyiduna Jibreel u
to the Habeeb e
was the commencement and introduction and implementation of Divine Law of Allah
and not to educate the Habeeb e.
The Sublime Lord I
had already enlightened the sacred heart of His Beloved Rasool e and filled it with unique knowledge in the inception before sending him
to this world. But the introduction and implementation of the Divine Law amongst
the servants can only be possible after sending the Wali.
There are a few proofs to this aspect:
introduces the Holy Quran in these words:
Quran is guidance for the Pious.
means, “Oh Beloved e!
This Quran is guidance for the general servants who are imperfect and require
guidance. I have perfected and Divinely guided you and you are not dependent on
the Quran for guidance. I am personally responsible for your guidance and you
are directly dependent on Me”. Therefore, there is no place in the Quran, that ever mentions that
it is also guidance for you i.e. هدى لك
“it is a guidance for you”.
sequence of Revelation of the Quran only began after the Habeeb r reached
the age of 40. But the 40 years of his life before this was a spectacular
example of humility, truthfulness, trustworthiness, and justice. His remarkable Wahi
period had such an impact on the pagan Arabs that they attributed the titles of Al-Ameen
and As-Saadiq on him.
his guidance were subjected and dependent on the Revelation of the Quran,
then his early 40-year life period would have been in accordance to the general
and corrupt Arab society. We learn from numerous authentic Ahaadith that
his early 40 year life, let alone Kufr and Shirk, he never even
indulged in or went close to any idle play, fun, drinking, speaking a lie or any
other non-virtuous acts. He never consumed any meat slaughtered on the name
other than Allah I.
Now you tell me, which Angel or Wahi provided him with this
exclusive Hidayah and consciousness!
Beloved Habeeb e
was in Ihtikaaf for six months engrossed in Ibadah prior to the
first Wahi he received. This
is an important point to ponder over because in this pre-Wahi period, who
taught him the ethics Divine Devotion?
It is recorded
that the Habeeb e received the Salaah as a gift in the Heavens on the night of Meh’raaj.
He did not perform the Fajr Salaah on the morning of his return from Meh’raaj.
Therefore, from the time of Zohr, Sayyiduna Jibreel constantly visited
him for two days and demonstrated each Salaah to him. Thereafter, the
five daily Salaah was introduced and implemented.
An important point
to observe here is that on the night of Meh’raaj from the beginning of
the journey at the Kaabah, he performed Salaah and at
Baitul-Muqaddas he made Imamat of all the Prophets u
in Salaah. He was the Imam and all the Prophets u were the Muqtadies. Adaan
was given and so was the Iqaamah. Thereafter, the August Habeeb e
let the Salaah. It is amazing that he was proceeding to the Heavens to
receive Salaah but he performed Salaah before he went!
important point here is: why was he an Imam of in Baitul- Muqaddas? The
followers of this Jamaat were no ordinary people.
They were exalted Prophets, who had led the Salaah, explained and
taught Salaah to their respected Ummahs.
They were all Imams of their nations. The rule of Imaamat
in Sharee’ah is that, that person will lead the congregation who knows
best and the most laws of Salaah.
truth of the matter is that all Wahi was not sent to the Habeeb e
through the Waseela of Sayyiduna Jibreel u.
In the beginning, most of the Wahi Allah I
directly inspired the sacred heart of His Apostle r.
عن الهوى ان هو
الاّ وحي يو حى*
Beloved Rasool does not speak on his desire.
All his speech is the Wahi of Allah I, which is sent to him.
is obvious that the Angel Jibreel u
did not bring Wahi for every word spoken by the Habeeb e. The Quran says:
فكان قاب قو
الى عبده ما
My Mehboob proceeded from close to closest.
Then he reached between 2 bows. Then
the Creator inspired His servant with Wahi.
is obvious that in the special moments in the Super Arcane Precincts of
Proximity, the Angel Jibreel u
was no where near when the Majestic Lord inspired His Unique Rasool e
with extra special Wahi. However,
we are compelled to accept that the coming and going of Sayyiduna Jibreel u
with the chain of Revelations between the Lord of the Universe and His Beloved Rasool
was solely for the introduction and implementation if the Divine Law.
This was certainly not to educate the Unique Rasool e.
If this was not so, then as we are rated as the Ummah of Sayyiduna
Rasoolullah e, he
too will be classified as an Ummati of Sayyiduna Jibreel u.
Similarly, as we recite the Kalima of the Habeeb e, he too will have to recite the Kalima of Sayyiduna Jibreel u.
subject has two sectors:
The status of Nubuwwah in Islam, and
The status of a Nabi in Islam.
aware that the basis of salvation is not Tauheed but Emaan, and
the basis of Emaan is LOVE. Thus, the final conclusion is
Salvation depends on LOVE. I will
present few proofs to justify this conclusion.
cursed Shaytaan testified to the Divine Being and Majestic Attributes of Allah
to Jannah, to Jahannam, to the Day of Judgment, to the Angels and
to Taqdeer. Yet he failed to achieve salvation.
الاّ عبا دك
I swear on Your Dignity that I will mislead the entire mankind besides your
this statement we understand that Shaytaan was aware of the Divine Being and
Attributes of Allah I.
He also knows very well that the sincere servants do not fall for his traps.
This proves that he believed in Taqdeer. He then requested Allah
Grant me freedom till that day when all will be raised.
proves that he believes in Qiyaamah and its conditions. Almighty Allah
will fill Jahannam with those who follow you.
proves that he was also aware of Jahannam and Jannah.
However, he believed on all the articles of faith but the only problem
was that he rejected Nubuwwah. This resulted in his rejection. The
relation of Nubuwwah with Tauheed is similar to the relation
between the figure 100 and a currency note on which it is printed. As long as it
is printed alongside the official monetary stamp of a government it will not
still retain its value of 100. But as soon as the official stamp is erased then
its value will drop to a piece of ordinary paper. Similarly, in the market place
of Qiyaamah, the value of Tauheed will only be recognized if it
bears the stamp of Nubuwwah on it.
Tayyiba is the name of the Kalima
of Tauheed and the Oneness of Allah I.
But this Kalima of Tauheed has two parts لااله
first part deals with Tauheed and the second part deals with Nubuwwah.
Imagine! It is called the Kalima of Tauheed but it deals with two
things. It is clearly understood that the first part explains the “paper” of
Tauheed and the second part tells us of the official stamp on a valid
currency note. This point clarifies that the Tauheed that bears the
official stamp of Nubuwwah is recognized as the valid Tauheed of Emaan.
If it does not bear the official stamp of Nubuwwah, it will be similar to
the counterfeit and rejected Tauheed of the cursed Devil.
Hence, if only Tauheed was the factor of salvation then there
certainly was no need to include the second part i.e. محمدرسول
الله in the Kalima Tayyiba.
Allah I has
not mentioned anywhere in the Quran as الذين
i.e. those who believe in Tauheed. e
used the terms مؤمنين
for the males and مؤمنات
for the female believers. He did not use موحدون
when addressing the believers. If Tauheed was sufficient for salvation
then Allah I
would have used these terms somewhere, but He did not!
This proves without doubt that the validity of believing in Tauheed
certainly depends on the acknowledgment of Nubuwwah.
the Muslims, there are numerous other religions that believe in the Tauheed
of Allah I,
but are not called Muslims or Moh’min. Their salvation is not
possible because they reject the Nubuwwah of Sayyiduna Rasoolullah
e. Such religions are Shirk,
Aariya, a group of Christians and Jews, etc. Until such time they do not
accept and believe in the Nubuwwah of the Habeeb e,
they will not qualify as Muslims or Mo’min.
Deens came to the world from Sayyiduna Adam u till Sayyiduna Muhammad e.
Why was each one regarded as a separate Deen? It was not because their
beliefs in Tauheed conflicted with the teaching of other Prophets. It was
not because each Deen had different veins or Hashr, Jannah
and Jahannam. It was not because one had a difference of opinion on the
Angels and concepts of Taqdeer with the other. Every Deen of every
Prophet of Allah u
had the exact same belief on every one of these aspects. They never disagreed or
disputed on them and all had the same Aqaa’id unanimously. With all
these common similarities, why were they regarded as different Deens?
was because their Prophethood and Prophets were different. The Deen of
Sayyiduna Moosa u
was different to the Deen of Sayyiduna Esa u
because the Prophets were different and recognized with their respected
Prophets. So we are given to understand that Deen can only be established
and recognized by the Nubuwwah of a Nabi u.
has never sent only Tauheed and Deen to this world nor has He ever
stated that these two factors are sufficient for salvation.
is our belief that every person will be asked three questions in the grave. They
من ربك؟ - Who is you Lord?
ما دينك؟ - What is your Deen?
في حق هذا
الرجل؟ - What were your views about this man?
only the belief of Tauheed of Allah I
was sufficient for salvation what was the need of questioning about His Nabi
now reach a conclusion that salvation does not depend only on Touheed
but it depends on Emaan. And
the basis, on which Emaan depends, is Nubuwwah.
we are discussing the questions of the grave, I would like to present an
interesting and Emaan enlightening point. The Angel asks three questions
to the person in the grave. They
Who is your Rabb?
The Moh’min answers “Allah I”
What is your Deen?
The Moh’min answers
What did you say about this person?
The believer will say: “He is
the True Rasool of Allah I”
too, the Munafiqeen can make two objections!
at any given time, thousands of people die and are buried throughout the world.
Similarly, how will it be possible at one given moment the face of the Habeeb
is shown to thousands of people who are buried in thousands of different places?
answer to this objection is that there is only one sun but it can be seen at any
specific time by thousands of people, thousands of places at once. Each viewer
can point out to it and say “This” (Haza) is the sun.
In fact, if thousands of mirrors are directed towards the sun at any
given moment, thousands of people will see the same single sun together at that
very moment or second. This is a
this advanced scientific era, our minds are very much influenced by the
scientific technology. Let us ask science to solve the question for us. I will
present the television as a simple answer. Television is capable of broadcasting
or relaying one person at any specific time to thousands of viewers at thousands
of places. Every viewer watches and hears at the same moment and sounds of the
broadcasted person at once no matter where on earth he may be. Everyone hears
the same sound, at the same moment and at the same time. Television is man-made
and operates on man-made power. Electricity is a very potent firepower. It is
called Barq or Naar in Arabic.
Munafiqeen claim that how would a Muslim recognize the Habeeb
e in the grave when he has never seen him while alive on earth. But how
come Abu-Jahl, who lived with the Habeeb e
for so many years, was still not able to recognize him in the grave?
or physical relation depends on vision and acquaintance for recognition. But
recognition of spiritual and Emaani relation does not depend on the
vision of the external physical eye. This is purely spiritual and deals directly
with the soul. Therefore, whoever in his lifetime had a spiritual relation of
love and belief with Sayyiduna Rasoolullah e will
certainly recognize him in the grave even though he had not seen him before. On
the contrary, if anyone, who physically saw the Habeeb e
but had no relation of love and belief with him, will certainly not recognize
him in the grave even though he saw him till his death.
some exceptionally blessed and privileged Moh’mineen and Awliya
dream of the August Habeeb e. They
will recognize him and fall in deep love with him. May the Merciful Allah
grant this privilege to every Muslim. Ameen.
the matter is very clear and understandable. But some hold the view that “Haza”
is used for mental hint and not physically. They say that the deceased is not
shown the Beloved Habeeb e at
all. The question is directed to his mental state and referred to his views on
this person that he has in his mind and knowledge. All this is absurd and
nonsensical. Why? Firstly, Allah I
and the Deen is also in the mind of the deceased. Why do the Angels use
the term “Haza” for them and make a mental hint? Secondly, a Kaafir’s
mind is totally empty of Sayyiduna Rasoolullah e
because he never believed in him or loved him. If an ambiguous obscure question
is posed to his mentality, he will say, “Whom are you asking about?”
Therefore, it is imperative to show him an image and then ask, “What were
your views about this person?” According
to the Sahih Hadith Shareef it is reported that a Kaafirs answer
to this question will be:
do not know this person!
is clear from this answer that some image was presented to him, which he looks
at and does not recognize. Therefore, he replies: “I do not know”.
Now that if there is one image that is shown at thousands of places, then
another question arises. How will it be possible to show one image at the same
time at thousands of places? Further, if there are thousands of images and if
they are not many, then it will be incorrect because the Angels that ask the
questions are one and not many.
it is an established fact that the basis of salvation does not depend solely on
just Tauheed. In fact it
depends on Emaan and Emaan depends on Nubuwwah.
CONCEPT OF NABI
world “Nabi” comes from the root “NABA” which means
“information”. The word “Nabi”
is a adjective noun of “NABA” which means
“a person with information”. This is similar to Kareem (كر
يم) or “a generous
person”, Raheem (رحيم)
or “a merciful person” and Hussein or “a beautiful person”.
can be three probabilities in this person of information:
Is he one who gives information
Is he one who receives information
Is he one who keeps information
Nabi means “one who gives news or information” then the question
arises: “what news?” and “news of where” does he give.
radio, TV, letters, telephones, fax and even BBC and CNN all give news and
information. But no one calls them Nabi. If one says a Nabi is he
who informs of Haraam, Halaal and the laws of the Sharee’ah,
then every Aalim of Deen, a Mujaddid and Mujtahid
also provides this information. But no one calls them a Nabi. However, it
seems that the information and news is very special and an extraordinary one for
an informer to be called a NABI.
careful reflection reveals that news of this world supplied to its inhabitants
is conveyed via radio, TV or any such device. Information researched and
supplied from books is conveyed via an Aalim, Mujtahid or a
Scholar. But one who supplies the
inhabitants of earth with information of the Heavens and the Unseen world is
called a Nabi. A Nabi supplies information and news of a Domain
where no apparatus or instruments can reach or detect.
unfortunate people who reject that a Nabi does not possess Ilme-Ghaib,
in reality reject his status of Nubuwwah. If one says that a Nabi only
possess the knowledge of Sharee’ah and that is all he was sent to
inform the people, then such fools cannot differentiate between a Nabi
and Aalim of Deen.
would like to present to the readers a few authentic narration’s from the Sahih
Hadith to enable one to understand what type of news and information which
is given by a Nabi.
Sayyiduna Jaabir ibne Abdullah t
was sitting very sadly in company of the Habeeb e. He
asked: “What is the matter and why are you so sad?” The Sahaba t replied, “Why should I not be sad when my father Abdullah was
Shaheed in the Battle of Uhud and left me with the burden of young sisters and
debts”. He meant that the
sadness of the death of his father and the worries of his sisters and fathers
debts all combined together at once. The beloved Habeeb e
replied: “Should I inform you something that will change your sadness to
happiness?” He answered, “Certainly, Oh Prophet of Allah e!” The Glorious Nabi
said, “To this day, Almighty Allah I
has not spoken to anyone without a curtain in between. Your father is the
first deceased that spoke to Allah I
face to face”. كلمه ربه
curiosity arose in the heart of Sayyiduna Jaabir t
when he heard
the words of this unique dialogue. The Nabi e
informed him that Allah I said his father, “ تمن
Make a desire”. Your father
replied, “Oh Gracious Lord I!
You have given me in abundance. What is left for me to desire?”
said, “You have to make a desire”. He replied, “Oh Allah
I! f it is your command then I desire to be sent back to the Duniya in
the same burning sand of the battlefield. I desire to be killed again in Your
path, bathed in blood. The
happiness in cutting my head in your path, I have never enjoyed in anything
else”. Then Allah I
said, “It is against My Divine Rule to first test anyone, call him to My
Presence, and then retest him again”.
a lady Sahabiyya t
humbles herself in the presence of the Beloved Nabi e and says: “Ya Rasoolullah e
my one and only son went to Jihad with you and was martyred. If he is now
in Jannah then I will observe Sabr and if otherwise, I will cry for him in such
a manner that history will
remember”. The compassionate Nabi e
replied: “Oh servant lady of Allah I!
There are eight stages in Jannah, the highest stage is called Firdous and
your son is in that stage.”
another instant, a Muslim was stoned to death as punishment.
Someone made a bad remark after his death.
The Noble Nabi e heard
this and stated, “You are speaking ill of him while he is joyfully bathing
in the rivers of Jannah!”
you seen! The August Nabi e
of Allah is sitting in Madina Munawwara and where is he giving
news of? It is of a place where all means fail to comprehend. Furthermore, the Nabi
did not say to the inquirers that he was in Madina and the Shaheed was in
the Unseen World (Ilme-Ghaib).
He did not say “what can I inform you of that secret world?” nor did
he say, “let me wait for Jibreel u.
I will ask him when he comes”. This was not the case. Without hesitation or
pondering, he replied to the questions with such comfort and ease as if he was
in the company of the person in question.
are too many such incidents to mention that are recorded in authentic Ahaadith.
At this point I would like to quote a Hadith Shareef concerning
the status of the Sahaba. The Habeeb e states:
كنجوم با يّهم
Sahaba are like guiding stars. If
you follow any one of them, you will get salvation (Hidayah)
beloved Nabi e
speaks of the general Sahaba, that is, every single one of them. There
are no exceptions in his above declaration, which means that they are all Elite
and true Moh’mins and certified Jannaties.
For this qualification, correct beliefs are a prerequisite and
compulsory. Their every action is
sincere and their every belief is pure, correct and acceptable to Allah
I and His Rasool e. Not a single Aqeedah
of any Sahaba is doubtful or conflicting with the teachings of the Holy Quran
and the Sunnah. By the virtue of the above Hadith Shareef
every Muslim is bound to acknowledge the purity of Emaan and
clarity of every belief of all the Sahaba. Furthermore, it is also a binding duty on every Muslim
to adopt the Aqaa’id and beliefs of the Sahaba because they were
directly taught and conditioned personally by Sayyiduna Rasoolullah e.
that we have understood the stature and Emaan of the Sahaba along
with our relation with them, I would like to draw your attention to reality and
have we learnt from the Sahaba in the above quoted incidents? Did we not
learn anything from the transparency of beliefs of the Noble Sahaba? Yes!
We have learnt a lot and sufficient enough to safeguard our Emaan as far
as the true concept of a Nabi is concerned, as far as the extent of a Nabi
is concerned and as far as the authority of a Nabi is concerned. All Praises and Glory to Allah I
Who has guided us on the Righteous Path through His Nabi e and safeguarded our Emaan and belief, through the Nabi’s e
guidance, which the Ummah received through the Sahaba in the above
Ahaadith, is that they sincerely believed that Allah I blessed their Beloved Nabi e
with the Knowledge of the Unseen (Ilme-Ghaib). If they did not, why then
did they pose questions pertaining to Ilme Ghaib to the Nabi e?
Furthermore, if their belief that the Nabi e
possesses Ilme Ghaib was Shirk, or Kufr or as being
incorrect, why then did the Nabi e confirm their Emaan and instantly inform them of Ghaib?
goes to prove without doubt that the Aqeedah of a Nabi possessing Ilme
Ghaib entrusted by Allah I
is never Shirk or Kufr but pure Emaan. I urge and reprimand
every person who believes otherwise to rectify his or her belief in accordance
to the pristine teachings of the Holy Quran, Sunnah and Sahaba.
guide us all on Haqq! Ameen.
let’s get back to the Holy Quran. Almighty Allah I draws our attention to the extent of knowledge He bestows on His Nabi
Concerning the Nubuwwah of Sayyiduna Nabi Adam u and the vastness of his knowledge, Allah I
states in the Holy Quran:
آدم الا سمآء
has taught the names of everything to Adam.
can any person establish the limits of EVERYTHING.
taught to His Nabi u
the names of everything in
creation, no matter how big or small it may be. In Tafseer Jalalain
and other Tafaseer, under this Ayah, the Mufassireen
comment that Allah I not only taught the names of things He created, but also taught the
knowledge of every atom, to a mountain, a drop to an ocean, from the earth to
the skies and the comprehensive knowledge of ما كان
ومايكون (what was there, and what will happen). The Tafseer further states that Allah I
not only taught Nabi Adam u
the knowledge of all things but He also showed him everything in the earth and
skies, (refer to Tafseer Jalalain) etc.
ثم عرض هم
فقا ل انبئو نى
با سمآء هآؤ
قا لوا سبحا
نك لا علم لنا
presenting all things before the Angels said to them, “Tell me the names of
these things if you are truthful”. They
you! We know nothing but what You taught us, no doubt You
are The Knower and The Wise”.
However, a Nabi is an informed person of Ilme-Ghaib.
Sayyiduna Nabi Esa u
proved his extent of knowledge of Ghaib to Bani Isra’eel in these
بما تأ كلون
I inform you of what you eat, and store in your homes.
we look at the word ا نبئكم
and نبي both
are derived from the root of NABA. It is a Muda’reh verb
which refers to both the present and future.
If this verb begins with the letter Seen (س)
then it will refer to the future as found in سيقول سفهاء. If it begins with the
letter Laam (ل) it will refer will be to the present e.g. لتمردن
this verb is free from both these letter, that is, Seen and Laam
it will bear both, the present and future tenses.
in the above Ayah the verbs تأكلون and تدخرون
do not have either the “Seen” and “Laam”
affixed to them, their meanings will then be, “I inform you of what you
eat and will eat and what you store and will store in your homes”.
The comprehensive Ilm of a Nabi is exceptionally
vast because of his constant contact with his Creator.
are two departments of Prophethood. One
is internal and the other external. The internal or spiritual departments are
the Wilaayah of a Nabi that is known as تو
جه الى الله
or “concentration in Allah I.”
The external or physical aspect is his Nubuwwah, which is known as
تو جه الى
or “concentration in mankind”. A Nabi’s Wilaayah is more
excellent than his Nubuwwah.
من نبو ته*
The Wilaayah of a Nabi is more excellent than his Nubuwwah.
This is so because concentration in Allah I
is more virtuous than concentration in mankind. This itself tells us that a Nabi’s
every moment of his life is constant with his Sublime Creator I.
Therefore, Sayyiduna Rasoolullah e
A Nabi is unlike ordinary
human beings. For us, sleep is half death and for a Nabi, his sleep is
the Wahi of Allah I. His sleep
cuts himself off from mankind and connects in undivided concentration with his
Therefore, when one sleeps, one’s Wudu breaks, but when a Nabi
sleeps his Wudu remains intact because he does not become unconscious,
but is fully conscious of Allah I.
A Nabi is born with this unique consciousness because Allah
created him as Barzakh (medium) between Him and His general creation. His
Wilaayah allows him to take from the Sublime Creator I
and distribute to the weak creation. Therefore, Sayyidun-Nabi’een e
I am the distributor and Allah I
is the Provider.
So the correct Islamic meaning of a Nabi is that chosen super-elite servant of Allah e who is always conscious and Divinely informed of every creation in the Universe. He is sent to mankind with guidance and acts as a Waseela between Creator and creation. He also has knowledge of Allah I and all His creations in the skies and earth. As an intelligent Hakeem or Physician touches the pulse of a patient and gathers information of the entire body, similarly, the sacred hand of a Nabi it on the soul and Emaan of every believer.
I shall quote a few Hadith to this effect.
HADITH NO. 1
It is reported in Mishkaat Shareef in that chapter منا قب سيدناعمر الفاروق that one night the Habeeb e was with Sayyidah Ayesha t. The night was calm and the stars lit up the clear sky. Sayyidah Ayesha t inquired from the Habeeb “Ya Rasoolullah! Is there any fortunate person whose good deeds are equivalent to the number of stars in the sky”. Imagine how intricate this question is because there are seven skies and all of them have their own stars! Some are visible to the naked eye, while others are so tiny that it is impossible to be even seen with the most powerful telescope. There are some stars that are constantly hidden due to the brightness of the sun. The calculation of the number of stars in the skies is impossible in any way whatsoever. No human being with the most advanced technology can exactly or vaguely calculate them. This is one impossible factor.
The other impossible factor is to know the exact amount of good deeds of all the believers on this earth. The good deeds of the believers will differ till Qiyaamah. Some good deeds are performed in public. Some are performed in private, some in the mountains, some on the oceans, some in the ocean, some in caves, some in the day, others at night, some in the skies, some on earth, and some in the heart.
However, this question pertains to transaction of the Universe in general. It is obvious that only that person can physically report on them who clearly observes and fully understands the nature of every single deed. For this to be possible, there must be two things necessary for the observer. Firstly, he must know and recognise every single believer in the Universe. Secondly, he must fully understand the extent of his or her every single deed be it exposed or hidden.
From the intricate question of Ummul-Moh’mineen Sayyidah Ayesha Siddiqah t we understand that she believed that the Beloved Nabi of Allah e possessed Ilme-Ghaib. If it was not so, why then did she pose such a question? The great Mujaddid and Aarif of Allah I the illustrious Imam of Islam, Imam-ul-Akbar Sheikh Ahmed Rida Al-Qaadiri t translates the pristine Aqeedah of Sayyidah Ayesha Siddiqah t in the words of poetry.
travel is on the horizons of the Arsh, your vision is in
heart of the earth.
is no atom in the universe that is hidden from you.
Now that this question was asked to the Noble Habeeb e let us see what was his response. He did not say to Sayyidah Ayesha t “I am also a resident like you of Madina, what do I know of the good deeds of my Ummah who will come till Qiyaamah? How do you expect me to know how many stars there are in the skies? I will ask Jibreel u to assist me to answer your questions or I will ask Allah I for the answer when He talks to me.” He did not ask for some time or say, “I would ponder over the matter and tell you”. He did not say to his beloved wife, Ayesha! I am a human like you and restricted with such information. Ask me about Salaah, Zakaah, and other questions pertaining to Deen.” He did not rebuke her because she was professing a so-called Shirk belief that anyone other than Allah I has the knowledge of Ghaib.
No! He said nothing to this effect but instantly replied, “Yes, there is one person whose good deeds are equivalent to the number of stars in the skies and that is Omar.” Then Sayyidah Ayesha t said: “And then what is the situation of the deeds of my father Abu-Bakr t?” He replied: “His one good deed of service to me on the night of Hijra is more excellent than all the virtuous of Omar.” This is one example of the extent of the amazing knowledge of Ghaib of Sayyidul Alameen Muhammadur Rasoolullah e.
HADITH NO. 2
narrates the following Hadith Shareef under the heading,
Tafseer Khaazin also quotes the same Hadith under the Ayah
اشيآء ان تبد
قام على المنبر
فذكم الل عتر
عظيما ثمر قال
مامن رجل احب
ان يسئل ل عنه
ما دمت فى مقا
حى هذا فقام
رجل فقل اهن
خذافة فقل من
ابى قل البعك
خذافة ثم كثر
ان يقول سلونى
on the Mimbar and spoke about Qiyaamah. He
said, “Before Qiyaamah many big events, will take place”. Then he said: “Anyone of
you may ask me about anything you desire. I
by Allah I,
that as long as I am on this Mimbar, I will
any questions you ask me”. One
person stood up and
“Where would my final abode be? He
replied: “In the
of Hell”. Then Abdullah ibn
stood up and
“Who is my father?” The Nabi
is Huzafa” then he repeatedly said: “Ask me,
Munafiqeen say that no one besides Allah I
knows the destiny of a person. How is it that His Nabi e knows who is going to Jannah or Jahannam? Is this not
from of the secrets of Uloom-e-Khamsa?
Who is whose son, besides the mother you gave birth to the child, no one
else knows. Salutations upon the Beloved Nabi e,
whose vision sees through the darkness of the night, and is the same in the
brightness of the day, and who also sees everything in this Duniya and in
Hadith Shareef is reported by Sahih Muslim (Vol. 2) under the
and is narrated by Sayyiduna Anas ibne Maalik t.
فلان يضع يده
على الا رض
ههنا ههنا قال
فما ما ما
احدهم عن موضع
يدرسول الله e
day before the Battle of Badr) the Beloved Nabi e
in the battlefield placed his sacred hand on various places on the ground and
said: “This will the spot so and so Kaafir will die, this is the spot where so
and so Kaafir will dies”. The
narrator of this Hadith was present in this battle and says that after the
battle not a single Kaafir as mentioned by name moved an inch away from the spot
Sayyiduna Rasoolullah e
marked on the ground, that is, every single one was found lying dead on the
exact spot demarked.
Subhaanallah! Imagine, who knows when and where a person or another will die? Is it not one of the Uloom-e-Khamsa that the Nabi e is informing one day before the Battle of Badr?
HADITH NO. 4
Imam Ahmed ibne Hambal t in his Musnad narrates this Hadith Shareef on the authority of Sayyiduna Abu Zar Ghaffari t:
رسول الله صلى
وسلم وما يحرك
طائر جنا الاّ
Abu Zar t states: “Sayyiduna
Rasoolullah e did not
depart from in a state that he did not inform us any bird that flaps it wing but
he informed us to the knowledge of it.”
Allahu-Akbar! The Beloved Nabi e possessed the knowledge of every bird and every flap of its wings too. He also blessed his Sahaba with this intrinsic science.
HADITH NO. 5
The following Hadith is recorded in Mishkaat Shareef under the chapter Fadlus-Sadaqa in Kitaabuz-Zakaat narrated by Ummul Moh’mineen Sayyidah Ayesha Siddiqah t. She says that once the wives of the Nabi e asked:
اول لحو قاً بك
يا رسول الله*
Who amongst us will be the first to meet you
The Habeeb e
one with the longest hand will meet me first.
Sayyidah Ayesha t says that when they heard this, they began measuring the length of our hands. Sayyidah Soudah t was the one with the longest hands amongst them. But they were later informed that the meaning of the long hands referred to the one who gave the most charity. Hence Sayyidah Zainub t was the first amongst the Ummahhaat t to pass away because she was the most charitable amongst the wives.
Imagine, in such a brief question how many things were asked, namely the time of each one’s death, who will die first, the condition of each one’s death whether it will be on Emaan or not! The place of abode after death whether they will be with the Nabi e or some other place! They asked the Nabi e who amongst them would first meet him. Here too the Nabi e did not tell them that he had no knowledge of Uloom -e-Khamsa or will ask the Angel Jibreel u and inform them. He instantly gave a precise and correct answer.
HADITH NO. 6
This Hadith Shareef is
reported in Sahih Al-Bukhaari under the chapter با
ب ا ثبا ت عذاب
القبر and narrated by
Sayyiduna Abdullah ibne Abbaas t.
وما يغذبان في
بنصفين ثم عرز
في كال قبر
اعلّه ان يخفف
Glorious Nabi e
passes by two graves where punishment was been given.
He said: “These two persons are being punished and the cause of their
punishment is not the result of a very major reason. One of them did not protect himself from the splashes of
the other used to engage in backbiting”.
Then he broke two
twigs and placed one on each of them and said: “The punishment will be eased
on them until these twigs do not dry up”.
It means that every greenery make the
Tasbeeh of Allah I and its Barkaat
will act as a shield between them and the punishment. There
are important points to note in the above Hadith Shareef:
no sand can become a barrier in front of the vision of the Nabi e. He can see from a distance just the same as he sees from near. Although
two persons are below tons of sand, he can see the punishment from the above the
the Habeeb e
is fully aware of every action of everyone.
One (deceased) person did not protect himself from the splashes of urine
and the other used to backbite. Both these acts were not done in the presence of
the Nabi e.
But he was fully aware of them. It is understood that the August Nabi of Allah
is aware of every action of every person. This is the unique status of the
knowledge of a Prophet of Allah e.
the Nabi e
knows every greenery on earth and hears and understands their Tasbeeh.
The entire plant kingdom and all it’s germination, flowering, fruit-bearing,
tastes, benefits, dangers, sizes, and shapes and location are constantly in the
vision and memory of our Master Sayyiduna Rasoolullah e.
he broke two green twigs and placed them on the graves and said; “As long
as they remain fresh (alive) their Tasbeeh will act as a deterrent to the
punishment.” This incident happened in Madina and the only greenery
available were twigs or branches of a tree. This does not mean that only fresh
twigs are deterrents but all greenery will have the same effect because all
engage in Zikr and Tasbeeh of Allah I.
Two points to note here, one is that it is a justified Sunnah of
the Nabi e
to place some greenery, be
it branches, twigs or flowers on a grave of a Muslim after his burial or
whenever visited. The second point is that the Munafiqeen, who
object to this Sunnah, are ignorant, selfish and enemies of both the
deceased and the Nabi e.
NABI - ONE WHO
IS FULLY AWARE
is always fully aware of his Ummah and assists them in the world, the
grave and on the Day of Judgment. He will be the first person to offer
assistance to people in Qiyaamah. Thereafter, Judgment will begin. All
this is recorded in Bukhaari and other volumes of Hadith Shareef
On the Day of Qiyaamah,
the Muhadditheen, Mufassireen, Ulama, Foqaha, Ghous, and Qutub
amongst mankind will be searching for assistance. On that Day no one will
remember that the crown of Shafaa’at will be on the sacred head of
Sayyiduna Habeebullah e. In spite of the fact that
in the Duniya they all knew this fact and believed accordingly that the
door of Shafaa’at will only be opened by the August Habeeb of Allah
This fact will be erased from everyone’s mind by the Qudrat of Allah
By mere assumption, people will rush to other Prophets u in
desperation for Shafaa’at. They will say “Izhab illa-ghairi”
or “go to someone else for assistance”. They will also not be able to refer
them directly to the Sayyiduna Rasoolullah e and by mere assumption, suggest the names of Sayyiduna Adam u,
Sayyiduna Nooh u,
Sayyiduna Ebraheem u,
and Sayyiduna Moosa u.
No one besides Sayyiduna Esa u will finally inform the people to go to the Beloved Habeeb e.
After all, what is the wisdom in this trial and tribulation?
This wisdom is
that if mankind first went to the distinguished presence of the Habeeb e
and if he blessed them with his Shafaa’at, then the Munafiqeen
could say: “What is the exclusivity of Sayyiduna Muhammad e in Shafaa’at?
By chance we came first to him. If we had gone first to any other Prophet
he too would have made Shafaa’at for everyone.”
To remove such
thoughts from the minds of people, Almighty Allah I
will send all as beggars to the doorstep of every Prophet u
and still keep all of them distressed. Now that every hope has failed, the only
hope left will be the Savior of Mankind and the most Beloved of Allah,
Sayyiduna Muhammad e. Everyone will beg at his feet for comfort and he will gladly say to
am here for you, I am here for you”.
Prophets u will
إلي غير ى
“Go to someone else for help!” Thus Allah I
will exhibit to everyone that in this hardship and misery, the only comfort and
savior will be no one else but His Habeeb e.
How beautiful the great poets and Aarif, Ustaazuz Zaman, Moulana Hasan
has summoned up the entire reason of Qiyaamah in a couplet:
only reason that Allah has established the gathering of Hashr, was to display
the status and integrity of His Habeeb to everyone.
The great Mujaddid
of Islam, Imamul Akbar Aarif Ahmad Rida Al-Qaadiri t
draws the scene of Qiyaamah in his couplet as follows:
on that Day will go for help to Sayyiduna Ebraheem u,
Sayyiduna Nooh u,
Sayyiduna Esa u
and Sayyiduna Moosa u, but all will get no comfort anywhere. Mankind will wonder
to door in search of you, Oh Saviour
It is this very
reason that the illustrious Sahaba humbled themselves at the doorstep of
the Nabi e
for everything they desired.
Ya Rasoolullah e!
We don’t have any rain, send it,
Ya Rasoolullah e!
The rain is too much, stop it,
Ya Rasoolullah e!
My eye was injured in Jihad and popped out, fix it.
Ya Rasoolullah e!
My camel is sick, cure it.
Ya Rasoolullah e!
My tree does not bare fruit bless it.
Ya Rasoolullah e!
I have sinned, purify me, etc …
Not only the Noble
but the Kuffaar of Arabia too brought various problems to the Habeeb
e to be solved. Even the
animals came to him with their problems and complain. Every creation knows that
the Beloved Nabi e is fully aware, and therefore, solves all problems. It is obvious that
one will only plead to him who has the capabilities of solving problems. Solving
problems is one of the unique qualities of a Nabi e.
CONCEPT OF EMAAN
The word “Emaan”
is derived from “AMN” (امن) that means, “to give peace or security”.
Amn is also one of the Majestic Attributive Qualities of Almighty Allah
It is the Compassionate Status of Allah I
to give peace and security to His obedient servants from His Anger and
Punishment. Amn is also a quality of His servants therefore, the
believers are addressed as Moh’min in the Holy Quran. This means
that a believer must adopt correct beliefs and display piety and protect himself
from the Punishment of Allah I.
In Sharee’ah such correct beliefs are called Emaan.
Most things found
in this world have two things, a body and a soul. A body without a soul is
valueless. A human body can only enjoy all pleasures and respect as long as it
has a soul in it. Sumptuous food, good clothes, beautiful home, wealth, status
and kingdom are only for bodies with a soul. As soon as the soul departs from
the body, it is immediately buried underground. Leaves, branches, flowers and
fruit are only found in a mature tree with life. When it dries, it is used as
firewood. Globes, fans, air-conditioners and heaters are beneficial and active
only if it is powered by electricity. If there is no power, these appliances are
just as good as scrap.
Hajj, Zakaah and Fasting are all bodies without soul.
Emaan is the soul of these bodies. Both combined together become
alive and are honored in the Divine Court of Allah I,
otherwise they are valueless as dead bodies and dried sticks. Remember, to read
and accept the Kalima is the body and Emaan is its soul.
in reality, means to “join” Tauheed with Nubuwwah and Allah
with the Nabi e.
The moment these two are separate or kept apart, a person becomes a Kaafir.
When Allah I
and His Rasool e
are “joined”, one becomes a Moh’min. Look closely at the Fatwa
of the Holy Quran.
ويقولون نؤ من
ان يتخذوا بين ذالك
who disbelieve in Allah I
and His Messengers u
and desire to separate from Allah I,
His Messenger e
and say, “We believe in some and disbelieve in some”.
And desire to create a way between belief and disbelieving, they are true
disbelievers and we have prepared a degrading punishment for the disbeliever.
By the virtue of
the Fatwa of the Holy Quran it is open Kufr to regard a
separation between Allah I
and His Rasool e.
So, undoubtedly, Emaan is actually joining Allah I and the Rasool e. Please bear in mind that “joining” here does not mean to believe
that the Rasool e
is Allah I
nor does it give an idea that Allah I
becomes Rasool e.
Astaghfirullah! No Muslim subscribes to this Kufr. Allah
will always remain Allah I
and never become a creation because He is the Creator. A Rasool will
always remain a Rasool and can never become Allah I because he is a creation and servant of Allah I.
The meaning of
“joining” or “combining” here does not mean a union whereby there be no
distinction between both. For explanatory purpose, I give this example without
reference to the matter. Take for example, a currency note.
It is a piece of paper that bears an official stamp of a country. This
note consists of paper and an official seal. If either is missing or separated,
the currency becomes null and void. The paper alone is not a valid currency nor
is the seal on its own a currency. No trade or transaction is possible with
either one on its own. When both are joined together, it is called a valid
currency of value. But no fool will then say that the paper is the seal and the
seal has now become the paper. The paper will always remain the paper and so
will the seal.
example is of a lamp, which has a coloured glass cover over it.
When the lamp is lit the colour of the glass joins the actual light of
the lamp in such a way that wherever the light reaches the colour of the glass
will be with it. There is no place where the light is found but the colour of
the glass is absent. Allah I states in the Quran:
مصباح المصباح في
similitude of His light is as a niche wherein is a Lamp.
The Lamp is in a chandelier (of glass).
are a few Tafseers of this Ayah and one of them is that the Tauheed
of Allah I
is Light (Noor) and Sayyiduna Rasoolullah e
is the chandelier. So no matter where the Noor of Allah I
shines it will have with it the Divinely blessed colour of Sayyiduna Muhammad
Therefore Allah I introduces Himself as رب العا لمين “Lord of the Universe” and His Beloved Habeeb e
“Mercy onto the Universe”.
clear message that we get from Allah I
is: “O Beloved! Which every place is under My Divine Command, Your mercy is
found there.” Obviously every place in the Universe is under Allah’s
Command. Likewise, it is obvious that the mercy of the Habeeb e is found in every place in the Universe.
is amazing that when we look at the Kalima Tayyiba, though it is a Kalima
of Tauheed but it also announces the Risaalah of Sayyiduna Rasoolullah
Its sequence is as follows. In the first sector, i.e. لاالر
Allah’s I Name
is mentioned at the extreme end. But in the second sector, i.e. محمدرسولل
the name of the Habeeb e
is mentioned first. In the Tauheed sector, Allah’s I
Name is not mentioned first, i.e. الله لااله
الاهو and nor in the Risaalah sector, the Rasool’s
name at the end i.e.
رسو ل الله
is so because Allah I
ordains His name to be with His Beloved Rasool’s e name. When Allah I
does not accept the separation of His Majestic Name with His August Rasool
then why would He accept anywhere else this separation? There are numerous
places in the Holy Quran where He has mentioned His name with His Habeeb
the obedience of Allah and His Rasool.
فقد فاز فوزا
those who are obedient to Allah and His Rasool are
ورسوله احق ان
and His Rasool have more rights than the pleasure of others.
and His Rasool have made them wealthy with their bounties.
و من يخرج
those who leave their homes and migrate for the sake of Allah and His Rasool.
الله عملكم و
Allah and His Rasool will see your actions.
بين يده الله
not exceed the limits of Allah and His Rasool.
Emaan on Allah and His Rasool.
رضو بما اتاهم
if they are content on whatever Allah and His Rasool gives them.
they said Allah and His Rasool would give us more
الله عليه و
انعمت عليه *
you (Rasool) said to them on whom Allah and His Rasool had bestowed favours.
special and official poet of the Habeeb e, Sayyiduna Hasan ibne Thaabit t
قال في الخمس
المؤذن اشهدو *
has joined His Nabi’s name with His,
the Adaan and Takbeer of the five Salaah and see.
means that when the Mu’azzin and Mukabbir say اشهدان
الاالله they immediately read
رسوالله . Let it be known that Sayyiduna Hasan Thaabit t is that fortunate Sahaba poet who’s every
verse was enjoyed and acknowledged by Sayyiduna Rasoolullah e.
we ponder over the ethics of Islam we will find that Allah I
has joined the Sunnah of His Rasool e with every of His Fard. This combination is so
beautiful that no Sunnah is excluded from any worship of Allah I.
In the five compulsory daily Salaah the Fajr 2 Rakaat
Fard is compulsory with 2 Rakaat Sunnah. The Zohr 4 Fard
is flanked with 6 Sunnah. The Asr 4 Fard is accompanied
with 4 Sunnah. The Maghrib 3 Fard is complemented with 2 Sunnah
and 2 Nafil. The Esha 4 Fard and 3 Witr is decorated
with 6 Sunnah and 4 Nafil. These are only the numbers of Rakaats of one of the
fundamental and most important forms of Ibadah.
us examine the Fard of Salaah itself. When we begin this Fard
Salaah let us see how many Sunnahs are combined in this compulsory
worship of Allah I.
اللهم وبحمدك is Sunnah.
To recite اعوذبالله
is Sunnah and Qiraat is Fard.
and Sajdah are Fard and its Tasbeeh are Sunnah.
It is Sunnah to lift the hands to the earlobes in Salaah.
It is Sunnah for the Imam to say Takbeers of Salaah
To fold the hands below the navel (for the Hanafi and above the
navel for the Shafa’ee) is Sunnah.
To read بسم
before Qiraat in every Rakaat is Sunnah.
To open the fingers on the knee in Ruku is Sunnah.
are a few Sunnahs I have mentioned. There are many more. The same goes
for the other remaining pillars of Islam. The fast of Ramadan is Fard
but Sehri and Iftaar is Sunnah. Taraweeh is also Sunnah.
There are numerous Sunnahs in Zakaat and Hajj too.
Refer to the authentic books on Fiqh for details.
lives are governed by Sunnahs. When a child is born the first duty
performed is the Adaan and Iqaamah is read in the child’s ears.
His Aqeeqa and circumcision (khatna) are Sunnah. To raise
the child properly is also Sunnah. He only becomes subjected and
obligated to Fard after the age of puberty before which his grown up
under the shade of Sunnah.
earn a living is Sunnah. To make Nikah and care for the wife and
children is also a great Sunnah. It is Sunnah to make a dying
person read the Kalima and turn his face towards the direction of Qibla
is also Sunnah. The Mayyit is given Ghusal, shrouded in a Kafan,
Salaatul Janaaza and buried all according to the beautiful method
and teachings of the Sunnah.
everywhere the Fard is complemented with Sunnah. Therefore, we are not called Ahle Fard, Ahle Waajib
or Ahle Mustahab, but AHLE SUNNAH. This is because our
entire life is lived on the part of Sunnah and raised on the Qiyaamah
under the banner of the Master of Sunnah, Sayyiduna Muhammad Rasoolullah e.
the conclusion is that the soul of Emaan is to “join” Allah
and His Rasool e.
The cursed Shaytaan and numerous other Kuffaar are all aware of
the Tauheed of Allah I,
of Jannah, of Jahannam and of Angels but they are still Kaafirs
because they excluded the Rasool from Allah e.
an Ansaari Muslim of Madina Munawwara presented to the Beloved Nabi
a case of dispute of irrigation between himself and a Jew. The Rasool e
gave the verdict in favour of the Jew and this displeased the Muslim.
So Allah I
revealed this Ayah:
شجر بينهم ثم
لم يجدوا في
Habeeb! By the Oath of your Lord, these people will not be believers until such
time they do not accept you as a Judge in all their matters. Then when you give
a verdict their hearts must not be displeased with it and bow their heads in
Sahaba were loud voiced and their tones became louder than the Nabi
in speech with him. Almighty Allah I was displeased with a tone that exceeded the
volume of His Nabi’s e speech. He revealed this Ayah.
فوق صوت النبى
ولا تجهرا له
Believers! Do not raise your voice above the voice of the Nabi and do not speak
in his presence in such high tones and one does with
other or else all your good deeds will be taken away, and
will not be aware of it.
in the two above-mentioned incidents that the Sahaba did not reject or
refute any Islamic belief as such. Aqeedah was fully intact and
correct regarding Tauheed, Angels, Qiyaamah and other articles of
faith. But they faltered in two aspects of the stations of Nubuwwah
i.e. the trust and authority and the Adab of the Nabi e.
As a result Allah I
cautioned them both and warned them that the violation of these department is
also Kufr because it is Kufr that destroys good deeds.
final conclusion we reach is that all the Aqaa’id
of Islam is an empty body and Emaan is its Soul.
The soul of Emaan is the Love and Respect of Sayyiduna
For those who were misled and confused, I sincerely pray to the Merciful Allah
through the Waseela of His August Prophet e
to guide every Muslim on the Righteous Path of the Ahle Sunnah wa
The Imam Ahmed Raza Academy is an organisation that was established on the 5th of July 1986 (1406 A.H.) in South Africa with the sole purpose of serving the Muslim community and to provide some form of academic and spiritual direction to the Muslims.
The organisation has been named after the great Muslim
scholar and Saint, Imam Ahmed Raza Khan Bareilvi t,who
lived in India between 1856 and 1921, and was popularly known as "Ala’
Hadrat" in the Islamic world. Ala’ Hadrat Imam Ahmed Raza
the status of a versatile scholar and obtained a high distinction in over 50
branches of learning. On his visit to Makkatul Mukarramah and Madinatul
Munawwarah, Imam Ahmed Raza Al-Qaadiri t was treated with great dignity and was conferred the title of "Imam-e-Ahle-Sunnat"
by eminent Ulema. He was also hailed as the Mujaddid or Revivalist of the Century. He acted as a shield against
those who wanted to assault the principles of the Ahle Sunnah Wa Jamaah.
As a devout Sufi, Ala’ Hadrat Imam Ahmed Raza t
was awarded the Ijaazah and Khilafat (Certificate of Spiritual
Successorship) in the Qaaderiya Silsila (Order), as well as in 13
other branches of Sufism. As an author, Imam Ahmed Raza Khan
has left to his credit more than a 1 000 books on 50 different subjects ranging
from Tafseer, Logic, Grammar, Literature, Islamic Jurisprudence,
Education, Sociology, Astronomy, Mathematics, Physics, History, Science of
History, Engineering, Biographies, Philosophy, Mysticism to Persian, Arabic,
Urdu and Hindi Literature.
The key aim of the Imam Ahmed Raza Academy is to
promote and propagate the teachings of the Ahle Sunnah Wa Jamaah.
In order to achieve this key objective we have dedicated ourselves to
translate, compile, publish and distribute useful Islamic literature, books,
magazines, brochures, periodicals, newsletters, pamphlets, etc. with special
reference to the teachings of Ala’ Hadrat Imam Ahmed Raza Al-Qaadiri
his Successors t In this age of immorality and emergence of corrupted
Sects claiming to be the beacons of salvation, it is our responsibility to save
our society from such wickedness and adopt the correct perspective of Islam
based on the teachings of the Ahle Sunnah. A vital ingredient in this
work is the publication of Sunni literature in English – to which we
have committed ourselves.
are presently offering a variety of services to the community on a daily basis,
from being a centre for imparting Islamic education for our children - to
issuing Fatawa (Legal Islamic Decrees). At the same time, in the last few
years, we have also developed as an organisation laying emphasis on the
publication of Sunni literature for the community and have thus far to
our credit a regular newsletter – “Raza” and numerous titles of
authentic Sunni books, and we will,
Insha-Allah, be adding more titles each year. We have already
designed a set of madressa textbooks that are being implemented locally
and, we are proud to add that these textbooks have gained international repute.
We have also developed a web site (www.raza.co.za)
which is highly information based and is continually being updated.
need your help not only to retain but promote our Ahle Sunnah Aqaa’id
at a time when we are surrounded and bombarded by non-Sunni publications,
which have corrupted our Aqeeda and have made deep inroads in the minds
of the youth. All such activities in Islam that helps in promoting Islam
constitute an act of Jihad for which there will be an enormous reward.
The celebrated Saint, Hadrat Sheikh Sirri Saqti t
“That person can never become perfect
until he does not give preference to Deen over his personal desires.”
The Imam Ahmed Raza Academy is an organisation
that relies solely on the assistance and Wasila of Sayyiduna
and the Fuyooz and Barakaat of the Awliya
Allah, and the support of our
well-wishers. Our vision for the future and our dedication to the mission of Al’a
Hadrat Imam Ahmed Raza Al-Qaadiri t has a significant contribution to be made locally
and in the world - a world in which, we pray, that Sunni Islam
 Queen Shiba
Younger brother of Imamul Akbar Arif Billah Ahmad Rida t
 Articles of faith