Beliefs Relating To Nubuiwat The Unique Station of Prophethood

 

Just as it is of utmost importance for a Muslim to have knowledge
regarding the Zaat and Sifaat1
, so that he does not become an
unbeliever by rejecting any necessity or accepting something that is
absolutely impossible. Similarly, it is of utmost importance to know
what is permissible, compulsory and absolutely impossible for a
Nabi, since to accept a Muhaal and to reject that which is
compulsory is the means to infidelity. It is very possible that due to a
lack of knowledge, one may hold an improper belief or say
something which is contrary to correct belief, thus causing his own
destruction.
Belief: A Nabi refers to that human upon whom Allah sent down
Wahi (revelation) for the purpose of guidance. A Rasool is not only
specific to humans, as there are Angels as well who are Rasools.
Belief: All Nabis were human and men. Neither was any Jin nor any
woman a Nabi.
Belief: Almighty Allah is not obligated to send Prophets. Through
His Grace, He sent down Prophets for the guidance of the people.
Belief: It is necessary for revelation to descend upon a Nabi, be this
through an Angel or without any means.
Belief: Almighty Allah revealed many scriptures (Sahifas) and
Heavenly Books to numerous Nabis. Four from amongst them are
very prominent: The Taurat, which was revealed to Hazrat Musa ,
_______________________________________________________________________

1. This means that it is incumbent upon an individual to have this knowledge so that he may
know what is proper to accept and what he should not accept in regards to Belief in Allah and
His Divine Attributes.
Vol.1 pg.69
69
The Zaboor, which was revealed to Hazrat Dawood , The Injeel,
which was revealed to Hazrat Esa , and the most exalted Book, The
Holy Qur’an, which was revealed upon the most exalted Prophet,
Hazrat Ahmad-e-Mujtaba Muhammad Mustafa . All the Books of
Allah are equally regarded as His Divine Word and there is no
question of one being superior to the other except in the sense of
one being a means of greater reward than the other. Allah is One and
His Word is One. There is no room for more or less exalted in His
Kalaam, as His Kalaam (Divine Word) is Qadeem.1

Belief: All the Heavenly books and scriptures are Haq (True) and all
are the ‘Word of Allah’. It is necessary to bring Imaan in everything
which has been mentioned in them. However, it must be noted that
Almighty Allah entrusted the past books to the followers (Ummah)
of that time but they were not able to preserve or memorise it. The
Word of Allah did not remain with them in the original form as it
had been revealed to them because the mischievous ones amongst
them altered these books, making changes, additions and deletions
to suit their own desires. This is known as Tahreef. Thus, if anything
from these books are presented to us and we find that it is in
conformity with the Qur’an, then we should acknowledge it and if it
is contrary to the Qur’an, then we should know for certain that it is
one of those things which were altered. If we are unable to establish
whether it is in conformity with the Qur’an or contrary, then we
________________________________________________________________________

1. When it is said that amongst the Books of Allah, some are more exalted than others, it
actually means that there is more reward in some parts for us compared to other parts. It is
not so that certain parts of His Kalaam are more exalted while others are less exalted. Allah’s
Kalaam is Qadeem and Divine.
Vol.1 pg.70
70
should neither reject nor acknowledge it but we should say:
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“We believe in Allah, in His Angels, His Books and All His Prophets”
Belief: As this Religion (Islam) is to remain forever, Almighty Allah
has taken upon Himself the responsibility of protecting and
preserving the Qur’an. Almighty Allah says:
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“Verily We have revealed this Qur’an (Divine Message), and indeed We are
its Protector.” [Surah 15 Verse 9]
It is thus Muhaal (totally and absolutely impossible) to change even a
single alphabet or dot in the Holy Qur’an. Even if all the people in the
world come together with the intention of altering it, they will not
be able to do so. Thus, anyone who says that any Chapter, Verse,
Surah or even a single alphabet of the Holy Qur’an has been altered
added or deleted; is undoubtedly a kaafir (unbeliever), for he has
refuted the verse of the Qur’an which we have quoted above.
Belief: The Holy Qur’an is by itself testimony of it being the Word
of Allah, as it clearly announces:
Vol.1 pg.71
71
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“And if you have any doubt in that, which We have revealed upon our (Most
Chosen) servant (Muhammad ), then present a Surah like it, and
summon all your helpers except Allah, to assist you if you are on the right.
Subsequently, if you fail to present it; and We declare that you will fail to
present it; then fear the fire whose fuel is man and stone; which has been
kept ready for the unbelievers.” [Surah 2, Verse 23-24]
The unbelievers tried their level best to do this but could not
produce even a single verse equal to that of the Qur’an and they shall
never be able to do so.
Belief: The past books were only memorised by the Ambia-eKiraam السلام عليهم .The miracle of the Qur’an is that even little children
amongst the Muslims have memorised it.
Belief: There are 7 Qirats (styles of recitation) of reciting the Holy
Qur’an that are well known and continuous. (Allah Forbid) There is
no difference in the actual meaning of the Qur’an when reciting any
one of the 7 styles. All of them are correct. The uncomplicated way
for the Ummah, is for each to recite in the style which is most
convenient for him.
The ruling is that the style of recitation that is most prominent in a
particular country is the style that should be recited in the gathering
Vol.1 pg.72
72
of the people there. Like in India (and many other countries) the
Qir’at of Aasim on the narration of Hafs is recited. This should be
done so that due to ignorance, the common people do not commit
kufr by rejecting another style, which they have no knowledge of.
Belief: The Holy Qur’an has rendered many verses of the other
books inapplicable. Likewise, some verses of the Qur’an make other
verses of the Qur’an Mansookh (inapplicable).
Belief: Naskh (to become inapplicable) refers to certain verses
which are applicable for a certain duration only, but it is not
evidently mentioned that these verses only apply for that particular
duration. When the stipulated duration elapses, then another
command is revealed, from which it apparently seems that the
earlier command has become inapplicable. However, in reality if it is
carefully examined, then it becomes evident that what it really
shows is that the duration for that particular command has elapsed.
Some people interpret Mansookh (inapplicable) to mean nullified.
This is absolutely incorrect and extremely prohibited. All of Allah’s
Commands are Haq (True) and always valid, and there is no question
of any of them being nullified.1
_______________________________________________________________________

1. It must be understood that when we say that a particular command or verse has made some
other verse inapplicable, it does not mean that it has nullified that command or verse (Allah
Forbid), but in reality it only demonstrates the end of the duration to which that command
was applicable. A simple example to better understand this is that the command that applies to
a child is only applicable to him or her for as long as they are children. However, when they
become Baaligh, i.e. reach the age of puberty, the commands regarding children are no more
applicable to them, as they are now adults. However, this does not mean that the command
has been nullified, but what it really means is that the duration for the command relating to
children is no longer applicable to them and the later command which is in regards to adults is
now applicable to them. So, in reality it is not the command but the duration for the command
that has been replaced.
Vol.1 pg.73
73
Belief: Some of the references in the Qur’an are Muhkam (i.e. they
are clear and well understood) whereas there are other references in
the Holy Qur’an which are Mutashabeh (i.e. not so clear and not
understandable). The true meanings regarding these are only known
to Allah and Allah’s Rasool . To seek out Mutashabeh references in
the Holy Qur’an and to try to decipher them is the way of a person
who has scepticism in his heart.
Belief: The Wahi-e-Nubuiwat (Divine Revelation that descends on
Prophets) is only unique to Nabis. To assign this uniqueness to any
non Nabi causes one to become an unbeliever. Even that which is
revealed to a Nabi in his dream is regarded as Wahi (Divine
Revelation) and it can never be untrue. The things which are
inspired upon the heart of a Wali (saintly personality), either in his
dream or whilst he is awake, is known as Ilhaam. The wahi-eshaitaan (evil whispering of the shaitaan) occurs to those with evil
schemes, such as the soothsayers, conjurers and other unbelievers
and open sinners.
Belief: Nubuiwat (Prophethood) is not Kasbi, i.e. it is not something
that can be acquired through self effort and striving in worship. This
is something which Almighty Allah by His Grace bestows upon whom
He Wills. Verily, He has bestowed it to those whom He has made
worthy of this unique position. They are pure from all undesirable
qualities and blessed with all the most exalted qualities and
character traits even before being blessed with Nubuiwat. They have
already surpassed the many levels of Wilaayat. His ancestry, lineage,
body, words, actions and practices are free from anything which is
abominable and undesirable. They are blessed with great wisdom
and perfectly incomparable intelligence, which surpasses the
intelligence of all others. The intelligence of any intellectual or
Vol.1 pg.74
74
philosopher cannot even come close to a hundred thousandth
fraction of their intelligence.

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“Allah knows well where to place (entrust) His Divine Message”
[Surah 6, Verse 124]
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‘It is Allah’s Grace; He bestows it to whom He Wills. And Allah is the Most
Benevolent [Surah 62, Verse 4]
One who accepts Nubuiwat to be Kasbi, meaning that one who
believes that a person can acquire Nubuiwat by his self effort and
striving in worship, is a kaafir (unbeliever).
Belief: One, who believes that a Nabi can lose his Nubuiwat (Station
of Prophethood), is a kaafir.
Belief: It is essential for a Nabi to be ‘Maasum’ (absolutely free from
the ability to sin). This is a unique quality which has only been
afforded to Nabis and Angels. With the exception of a Nabi and
Angel, none other can be regarded as being Maasum. Those who
consider the Imams to be Maasum like the Ambia-e-Kiraam السلام عليهم
are injudicious and misguided. Ismat-e-Ambia means that the Ambia
السلام عليهم have been promised protection by Allah, due to which, it is
Muhaal, i.e. absolutely impossible in the light of the Shariat, for
them to sin. With regards to the Great Imams and the Awliyah Allah,
the unlikeness is that even though Allah protects them from sinning,
Vol.1 pg.75
75
and thus they do not sin; but according to the Shariat, if it does occur
then it is not something which is considered to be Muhaal. The
Ambia السلام عليهم are free from shirk (polytheism), kufr (committing
infidelity), and from all such disreputable and vile practices and
qualities which are the cause of abhorrence to the people; such as
lies and deceit, breach of trust, ignorance and all other opprobrious
qualities. They are also free from all such actions that are contrary to
the traits of dignity and politeness. It is unanimously accepted that
they are free from all of these (and like things) even before and after
being bestowed with Nubuiwat. They are also absolutely Maasoom1
from committing Kaba’ir (major sins). The reality is that they are
Maasoom from even intending to commit even Sagha’ir (minor sins)
even before and after being bestowed with Nubuiwat.

Belief: The Ambia السلام عليهم have delivered all the commandments
which Allah revealed upon them for the people. Any person, who
says that any Nabi did not pass down any commandment of Allah
due to fear or any other reason, is a kaafir.
Belief: It is absolutely impossible for Nabis to make any error in
propagating and delivering the commandments of Allah.
Belief: It is essential for the bodies of the Ambia السلام عليهم to be free
from illnesses, such as leprosy, leucoderma and all other illnesses
that cause abhorrence.2
________________________________________________________________________
1. Nowadays we find that people refer to babies and infants as Maasum. It is improper to say
that a child is Maasum because even though a child does not sin as a child, but the child
definitely has the ability to sin.

2. There are those who use derogatory terms when explaining the history of certain Prophets.
An example of this is the incident about Hazrat Ayub . Some people say and write (Allah
Forbid) that when Hazrat Ayub  was ill; his body had a foul smell which drove people away
from him etc. To say this is totally improper and is not a true account of the incident which
occurred. Such words can never be used when discussing the Prophets of Allah.
Vol.1 pg.76
76
Belief: Almighty Allah has bestowed the Ambia السلام عليهم with Ilm-eGhaib, i.e. Knowledge of the Unseen. Every atom in the sky and earth
is before the sight of every Nabi. The knowledge of the unseen which
Nabis possess is that which has been bestowed upon them by
Almighty Allah. Thus, their knowledge is known as Ilm-e-Ataa’i
(knowledge which has been bestowed upon them by Allah) and Ilme-Ataa’i is Muhaal for Allah, as none of His Divine Attributes or
Divine Splendours are given to Him by any but they are all Zaati (His
Self Attributes and Splendours).
This verse of the Holy Qur’an is applicable to those who reject
knowledge of the unseen for the Ambia السلام عليهم ,especially for the
Sayyidul Ambia ,
<
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“So they do believe in some commands of Allah, and reject some
(commands of Allah)” [Surah 2, Verse 85]
In other words, they accept some verses of the Qur’an and reject the
verses of the Holy Qur’an which explain knowledge of the unseen
possessed by the Ambia السلام عليهم whereas all the verses regarding Ilme-Ghaib, be they the ones supporting or negating it are Haq. The
verses which say that Almighty Allah alone has knowledge of the
unseen, refers to Ilm-e-Zaati (His Self Knowledge) and this is only for
Allah, and the verses which refer to the Ilm-e-Ghaib for the
Prophets, refers to Ilm-e-Ataa’i (Knowledge which Allah has
bestowed upon them) and this is befitting their excellence.
Vol.1 pg.77
77
To say that by accepting that the Prophet is aware of every
particle is to equate his knowledge to that of Allah
1
, is a totally
baseless argument, as it will only be regarded as equating it to the
Divine Knowledge of Allah if we say that the Prophet has the same
knowledge as Allah (Allah Forbid), and none will say this except for
an unbeliever. Every atom in the universe will come to an end and
the Knowledge of Allah is never ending, if not, it would prove
ignorance and ignorance for Allah is Muhaal (absolutely impossible),
as Allah is free from ignorance. So, even after presenting an
explanation in regards to the distinction between Zaati and Ataa’i, if
one still insists on arguing that to accept knowledge of the unseen
for the Prophets is to equate their knowledge to the knowledge of
Allah; then it must be said that this is clearly contrary to Imaan and
Islam because to accept that even though this distinction exists,
there will still be equating of (the knowledge of Allah and the
Prophets), will make it necessary to say that ‘Mumkin’ and ‘Waajib ul
Wajood’ will (Allah Forbid) be regarded as being equivalent, because
that which is ‘Mumkin’ is also in existence and the ‘Waajib’ is also
existing; whereas to say anything to be equal in ‘Wajood’ (Divine
Compulsory Existence of Allah), is clear ‘kufr’ (unbelief) and obvious
‘shirk’ (polytheism).2
_______________________________________________________________________

1. This is not so, as Almighty Allah’s knowledge is Self-knowledge and the Prophet’s
knowledge is that which Allah bestowed upon him. The distinction is thus clear and evident.
2. In other words, after the obvious and clear difference between Zaati and Ataa’i has been
clarified, if one is still adamant and believes that even though this difference exists, there will
still be equality, then the basis of such an argument, will also remove any distinction between
‘Mumkin’ (possibility) and ‘Waajib ul Wajood (Compulsory Existence of Allah), as in his theory
it would mean equating both and this can never be. A simple example to understand this is
that we are in existence, yet we cannot compare our ‘possible’ existence to the Compulsory
Divine Existence of Allah, for Allah is Self Existing and we are alive and in existence because of
the life which He has given us.
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78
The Ambia-e-Kiraam السلام عليهم come to inform us of the unseen. If
Heaven, Hell, The Last Day, Resurrection, Chastisement and Reward
are not of the unseen then what are they? Actually, their excellence
and their real mission is to inform and explain to us those things
which the mind and thinking cannot even reach or decipher. It is
this which is called Ghaib (Unseen) 1
.

Even, the Awliyah Allah are
blessed with knowledge of the unseen but this too is Ataa’i and has
been awarded to them through the blessing of the Prophets.
Belief: The Ambia السلام عليهم are more superior to all the creation
including to the Rusul-e-Mala’ika1
. No matter how exalted a Wali
may be, he can never be equal to a Nabi. One who says any non Nabi
to be more superior or even equal to any Nabi, is a kaafir
(unbeliever).
Belief: To respect a Nabi is “Fard-e-Ain”2
. In actuality it is the
reality (i.e. essence) of all Fard. The slightest disrespect and
disregard of a Nabi or falsification of the word of any Nabi renders
one an unbeliever.
Belief: Almighty Allah sent down many Nabis, from Hazrat Adam
 up to our Nabi Sayyid-e-Aalam Hazrat Muhammad . Some of
them have been mentioned clearly in the Holy Qur’an whilst others
have not.
_______________________________________________________________________

1. In other words, it is the Ambia السلام عليهم who have given us detailed explanations and who
have informed us regarding that which we know not about.
Vol.1 pg.79
79
The names of the Nabis clearly mentioned in the Qur’an are:
1. Hazrat Adam  2. Hazrat Nuh 
3. Hazrat Ibrahim  4. Hazrat Isma’eel 
5. Hazrat Ishaaq  6. Hazrat Ya’qub 
7. Hazrat Yusuf  8. Hazrat Musa 
9. Hazrat Harun  10. Hazrat Shu’aib 
11. Hazrat Lut  12. Hazrat Hud 
13. Hazrat Dawud  14. Hazrat Sulaiman 
15. Hazrat Ayub  16. Hazrat Zakariyah 
17. Hazrat Yahya  18. Hazrat Esa 
19. Hazrat Ilyas  20. Hazrat Al Yas’a 
21. Hazrat Yunus  22. Hazrat Idris 
23. Hazrat Zul Kifl  24. Hazrat Saleh 
25. Sayyidul Mursaleen Hazrat Muhammad Rasoolullah
Belief: Almighty Allah created Hazrat Adam  without a mother or
father from sand (dust). Allah appointed him as His Khalifa
(Representative/Envoy) and blessed him with the knowledge of the
names and of all things. Almighty Allah commanded the Angels to go
down in Sajdah (prostrate) to Adam .
All obeyed this command except shaitaan who was from the
fraternity of Jin, and a great worshipper and was thus counted
amongst the Angels but he refused to prostrate, and became cursed
forever.
_______________________________________________________________________

1. Rusul-e-Mala’ika are those Angels that are blessed with being Rasools.
2. Fard-e-Ain means that it is an obligation personally upon every individual.
Belief: Man did not exist before the creation of Hazrat Adam . All
humans are the offspring of Hazrat Adam . It is for this reason that
Vol.1 pg.80
80
humans are referred to as ‘Adami’, in other words ‘The Children of
Adam’, and Hazrat Adam  is known as ‘Abul Bashr’ meaning,
‘Father of all Mankind’.
Belief: The first Nabi to come to earth was Hazrat Adam  and the
first Rasool to be sent towards the unbelievers was Hazrat Nuh .
He propagated the truth and imparted guidance for 950 years. The
unbelievers of his era were very hostile and obstinate.
They caused him much discomfort and mocked at him. Only a small
number of people became believers in such a long period of time.
When he saw that the rest of them were obstinate and refused to
accept the true faith, he prayed to Almighty Allah for their
destruction. A great flood came upon them and the entire earth was
submerged under water. Only the believers and a pair of all animals
which were taken into the Ark survived the great flood.
Belief: It is not permitted to assign an actual figure specifying the
number of Ambia السلام عليهم since there are varying narrations in this
regard. Specifying and setting a fixed number could cause one to
have Imaan in one less Nabi or to regard a non Nabi a Nabi 1
, both of
these beliefs lead to kufr. We should thus hold the belief that we
believe in every Nabi of Allah.
_______________________________________________________________________

1. The meaning of this is that we could find ourselves in a very difficult situation, thus
endangering our Imaan by fixing or stipulating the number of Prophets that Allah has sent
because if we leave out even one Prophet by fixing a figure, it would be denying the
Prophethood of that Prophet and if we exceed the true amount of Prophets through our
specification, then it would be accepting a non-Prophet as a Prophet. Thus, in the ruling of the
Shariah is that to regard a Prophet as a non Prophet and to regard a non-Prophet as a Prophet;
both amounts to a person losing his Imaan.
Belief: The Nabis have been blessed with different levels of
excellence. Some have been blessed with special excellence over
Vol.1 pg.81
81
others. The most exalted amongst them all is our beloved Prophet
Sayyidul Mursaleen (The Leader of the Prophets) . After Huzoor
the greatest excellence has been afforded to Hazrat Ibrahim ,
followed by Hazrat Musa , Hazrat Esa  and then Hazrat Nuh .
These Prophets are known as the “Mursaleen ulul Azm” (The most
superior amongst Prophets). The above mentioned five Nabis are
more exalted than all the other Prophets, humans, Angels, Jins and
the entire creation. Just as the beloved Prophet is the greatest
amongst all the Prophets, it must be said without comparison, that
the Ummah of the beloved Prophet by virtue of his blessing is
the greatest of all Ummahs (nations).
Belief: All the Ambia السلام عليهم have been blessed with a dignified
status and a special honour in the Court of Almighty Allah. To
compare them (Allah Forbid) to the status of cobblers in the Court of
Allah is open blasphemy and a statement that is kufr.

Belief: One of the proofs of a Nabi’s claim of Nubuiwat being
legitimate is that a Nabi publicly announces his true claim of
Nubuiwat thereby taking the responsibility of performing actions
which are generally contrary to their natural happenings and
therefore impossible for any ordinary person to perform. With this,
he challenges the unbelievers to perform a miraculous action like
his. On the basis of his claim, Almighty Allah brings forth that
extraordinary and miraculous phenomenon causing the unbelievers
to be rendered powerless and incapable of challenging his claim.

This is called a Mu’jaza. Examples of this is the she-camel of Hazrat
Saleh ; the Staff (Asa) of Hazrat Musa  and the amazing glow in
his hand; The power of Hazrat Esa  in bringing the dead back to life
and curing the leper and those born blind. The Mu’jazaat
(marvellous miracles) of our Prophet is abundant.
Vol.1 pg.82
82

Belief: Any person who is not a Nabi but falsely claims to be a Nabi
can never make anything to occur which is contrary to its natural
happening, in order to support his false claim, otherwise there
would be no distinction between truth and falsehood.

Beneficial note: The miracles performed by a Nabi before
Nubuiwat are called “Irhas” (premonition). The miraculous action
performed by a Wali (saintly personality) is called Karaamat
(supernatural ability). When such a miraculous action is evident
from an ordinary believer, it is called “Ma’unat”. The abnormal
things performed by transgressors and unbelievers in accordance
with what they say, it is called “Istidraj” (deception). If this
occurrence is contrary to what they say, it is called “Ihaanat”
(offence).
Belief: The Ambia السلام عليهم are certainly alive in their respective
graves like they were alive whilst on earth. They eat, drink and
travel as they wish. Death only overtook them for a mere moment, in
order to fulfil the promise of Allah1
and they were then brought back
to life again as before. Their lives are even more exalted than the
lives of the Shuhada (martyrs). In this sense, the estate of a shaheed
(martyr) will be distributed amongst his heirs, and his wife is
permitted to remarry afterwards but this is not so in the case of the
Prophets, as these things are not permissible in regards to them 2
.
________________________________________________________________________

1. Every soul shall taste death.
2. In other words, the estate of a Nabi is not distributed amongst his heirs and the wives of the
Prophets are not permitted to marry after their passing from this world.
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83
Whatever we have discussed above is general to all the Ambia-eKiraam السلام عليهم .We will now discuss some of the ‘Khasa’is’ ‘Unique
Attributes’ of the beloved Prophet Muhammad .
Belief: Whilst the other Ambia السلام عليهم were sent down towards
specific nations, Rasoolullah was sent towards the entire
creation. He was sent towards the humans and Jins but in reality he
was even sent towards the Angels, the entire animal kingdom and
towards inanimate beings as well. Just as it is Fard upon humans to
obey the Prophet , obedience to him is also Fard upon the
entire creation.
Belief: The Prophet is Mercy unto the humans, Angels, Jins,
Hurs (maidens of Jannat), Ghilman (servants of Jannat), animals and
all the creation of Almighty Allah, and he is most merciful upon the
Muslims.

Belief: The Prophet is ‘Khaatamun Nabiyeen’ meaning that he is
the ‘Seal of all Prophets’. Almighty Allah has closed the doors of
Prophethood after the beloved Prophet and no new Nabi can
come, either in the era of the Prophet or after his era. Anyone
who believes or says it permissible for someone else to be conferred
with Nubuiwat, either in the era of the Prophet or after his
blessed era, is regarded a kaafir (unbeliever).
Belief: Huzoor is the greatest and most exalted of all Allah’s
creation. All the splendours and marvels that have been individually
bestowed upon other Prophets have been unified in the Holy
Prophet . With the exception of these, the Holy Prophet has
been blessed with many such splendours and marvels that are only
unique to him. Actually all those who received any such marvels and
splendours, have received them through the blessing of the beloved
Vol.1 pg.84
84
Nabi but in actual fact they have received it through the blessed
hands of the Prophet . In reality all these splendours have been
only recognised as splendours because of being attributed to the
beloved Prophet . By the Grace of Almighty Allah, the Prophet
is totally perfect in every respect of his being. Huzoor being
perfect is not due to any quality or attribute but the splendour is
only regarded a splendour because it is a quality of the most perfect
and splendid personality Hazrat Muhammad . It is for this reason
that it became so splendid and complete. So splendid it has become
that whomsoever possesses it, is regarded as a splendid person.
Belief: It is Muhaal (absolutely impossible) for any person to be
equal to the Prophet . Anyone who regards any other person to
be equal to Huzoor in any one of his unique attributes is either
misguided or an unbeliever.
Belief: Allah has blessed the Holy Prophet with the unique
excellence of being His closest and most beloved. The entire creation
wishes for closeness to Almighty Allah and desire His pleasure, and
Almighty Allah Wills the pleasure of the beloved Prophet .
Belief: From amongst the unique attributes of the Prophet is the
Me’raj (ascension in to the heavens), when the Prophet was taken
in a short space of night with his physical body from Musjid-eHaraam (Makkah) to Musjid-e-Aqsa (in Jerusalem), and from there
into the seven skies, pass the Kursi, and even beyond the Arsh
(Divine Throne), and he was blessed with such closeness that has
never been afforded to any other human or Angel before, and such
closeness will never be afforded to anybody else again. He was
blessed with the Divine Vision of Almighty Allah with the eyes of his
head and heard the Kalaam (Divine Word) of Allah without any
Vol.1 pg.85
85
means. He observed and understood every atom in the heights of the
heavens, the skies and the earths.
Belief: The entire creation from the very beginning to the end is
grateful to the Prophet and this includes Hazrat Ibrahim 
Belief: The exalted station of Shafa’at-e-Kubra (Greatest station of
intercession) on the day of Qiyaamat is a unique attribute of the
Prophet . Until the Prophet does not open the doors of
intercession, none will have the authority to intercede. In actuality,
all those who wish to intercede will bring their cases before the
Prophet .
It is only the Prophet who is the true intercessor for the entire
creation in the Court of Allah. This Shafa’at-e-Kubra will be for
everyone, in other words, for the believers, unbelievers, the
obedient and the sinners, as all of them will be waiting in distress for
the reckoning to take place, wishing and hoping that they could
rather be thrown into the dungeons of hell so that they may be
released from the torment of waiting.
Even the unbelievers will be released from this torment and anguish
due to the intercession of the beloved Prophet . Due to this, all
people from the beginning right up to the end, including the
followers, the believers, unbelievers and hypocrites will all praise
the Prophet . This station of Praise is called the “Maqaam-ulMahmud”. There are also many other levels of intercession. For
example, Huzoor will enter many into Jannat without any
reckoning. The number of people that are known in this category is
four hundred and ninety million. The true amount of people that
will enter without reckoning is even more than the figure
Vol.1 pg.86
86
mentioned. In reality, only Allah and His beloved Prophet know
the true number. There will also be many who after reckoning will
already be condemned to hell. Huzoor will intercede for them
and save them from entering hell, whilst his intercession will
remove others from the fire of hell. Through his intercession, He
will elevate some in status, whilst causing the punishment of others
to be reduced.
Belief: All levels of intercession are proven for the Prophet , be
it Shafa’at bil Wajaahat, Shafa’at bil Mohabbat or Shafa’at bil Izn.
Only one who is misguided will reject any one of these.
Belief: The exalted Station of Intercession has been awarded to the
Prophet . The Prophet says,
3ت : الش0ف 0اع0ة
ْ
ْ ا3ع4طي
‘I have been blessed with (The Station) of Intercession’
Almighty Allah says,
ÏM≈oΨÏΒ÷σßϑø9$#uρ tÏΖÏΒ÷σßϑù=Ï9uρ š Î7/
Ρs%Î! öÏøótGó™$#uρ
‘(And O Beloved), Seek forgiveness for the sins of your close ones, and for the
believing men and women in general’ [Surah 47, Verse 19]
If this is not intercession then what is it?
Vol.1 pg.87
87
ْ4م
3 للC:م ْ ارj3ْق0ن 0 ا ش0ف 0اع0ة0 ح4ْtب4 0ك ْ ا( 0(4ي
ا0
‘O Allah, afford us the intercession of your Beloved Prophet ’
We will discuss other important issues related to intercession, as
well as other unique attributes of the Prophet which will be
apparent on the day of Qiyamat, in the chapter discussing the
Hereafter.
Belief: Love and devotion to the Holy Prophet is the essence of
Imaan (Faith). In actuality, the love for the Prophet in reality is
Imaan. If a person does not love the Prophet more than his
parents, children and the entire creation, he can never be a true
Muslim.
Belief: Obedience to the Prophet is in reality obedience to
Almighty Allah. Obedience to Allah is not possible without obedience
to the Prophet , to the degree that if a person is in Fard Namaaz
and the Prophet summons him, he should immediately respond
to the call of the Prophet by presenting himself in the Court of
the Prophet . One who adheres to this call is still regarded as
being in Namaaz, for as long as he is in conversation with the
beloved Prophet . It will not cause any interference in his Namaaz.
Belief: Respect for the Prophet in other words to honour and
revere him is part of Imaan and the foundation of Imaan. After
declaring faith, to respect the Prophet is the greatest obligation
of all obligations. The importance of this can be gathered from the
following Hadith Shareef.
Vol.1 pg.88
88
On his return from The Battle of Khaibar, the Holy Prophet
prayed his Asr Salaah and laid his blessed head to rest on the lap of
Hazrat Ali ؓ◌ at a place called Sahba. Hazrat Ali ؓ◌ had not yet prayed
his Asr Salaah. He watched as the sun went down to set and the time
of Asr was about to expire but he did not move his lap, as he did not
wish to disturb the Prophet . He did not move his lap until such
time that the sun had already set. When Huzoor opened his
blessed eyes, Hazrat Ali ؓ◌ explained the situation regarding his
Namaaz. The Prophet commanded the sun to rise again and the
sun which had already set, rose from the west. Hazrat Ali ؓ◌ prayed
his Asr Salaah and the sun set once again. This demonstrates that
Hazrat Ali ؓ◌ sacrificed Salaah, which is Afdal ul Ibadaat (greatest
form of worship) and that to his Asr Salaah which is the core Salaah
(known as the protector of the Salaahs), in respect for the Prophet’s
rest, for he knew that we have been blessed with Ibaadat through
the blessing of the beloved Prophet .
Another Hadith supporting the first is as follows: In the Cave of
Thaur, Hazrat Abu Bakr Siddique ؓ◌ entered first. He tore up his
clothes, using it to cover the holes in the cave. One hole was still
uncovered, so he covered it with his toe. He then requested the
Prophet to enter. The Prophet entered the cave and placed his
blessed head to rest on the lap of Hazrat Abu Bakr Siddique ؓ◌. In the
hole, there lived a snake which yearned to see the Holy Prophet .
It rubbed its head against the feet of Hazrat Abu Bakr ؓ◌ but he did
not move his foot, thinking that it would disturb the rest of the
Prophet . Finally the snake bit him on his foot. When Hazrat Abu
Bakr’s ؓ◌ tears fell onto the blessed face of the Prophet , the
beloved Prophet opened his blessed eyes and Hazrat Abu Bakr ؓ◌
explained what had happened. The Prophet applied his blessed
saliva to the snake bite and this gave him immediate relief.
Vol.1 pg.89
89
Every year, the potency of the poison caused a relapse. After 12
years, he received martyrdom due to this.1

 



 
  

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Belief: To respect and revere the Prophet presently, is the
principal obligation, just as it was when he was physically on this
earth before the eyes of the people. When hearing the blessed name
of the Prophet , we should listen with complete sincerity,
devotion and honour. It is waajib (compulsory) upon us to recite the
Durood Shareef on hearing his blessed name:
ٰ0نا
ل
ْ
مو 0 0
ٰ 0 س7ي 4دن0ا و
ص 7ل0 ع
0
ا0 0د 4ن 3 للC:م
ْ
3م0ح ام4: م ٍد 0 مع
0(4)ا ْ 44لA
0
م4 و
0(0 )اْ
0
ْد4 و
3جو
ْ ال
ْ
سل7م
0 0
0 ْ ار4 ≈و
ب
0
0ظام4 و
0
ص ْحب44 ْ الع
0 0
و
Allahum’ma Sal’le Alaa Say’yidina Wa Maulana Muham’madin Ma’danil
Joodi wal Karami Wa Aalihil Kiraami Wa Sahbihil Izaami wa
Baarik Wa Sal’lim
The true sign of love for the Prophet is to make his Zikr (i.e. to
remember him) in abundance and to recite Durood Shareef upon
him in abundance.
_______________________________________________________________________

1. It must be noted that Huzoor placed his saliva on the bite, allowing Hazrat Abu Bakr
Siddique ؓ◌ to get relief from the pain and discomfort. The poison however remained in him
and the effects of this caused his demise. This in reality is Shahaadat-e-Sirri because if it had
not been for the saliva of the Prophet the potency of the snake bite would have caused
immediate death. Thus, the passing of Hazrat Abu Bakr Siddique was in reality his sacrifice in
the love and respect of the beloved Prophet .
Vol.1 pg.90
90
When writing his blessed name, always write ‘Sall Allahu alaihi wa
Sallam’. Some people write abbreviations such as s.a.w etc. instead of
writing the complete Durood. It is impermissible and Haraam to do
this. It is also a sign of love and faith to love the Noble Family of the
Prophet , His Companions, The Muhajireen, The Ansaar and all
those who are associated to them. It is also a sign of love, to have
enmity for the enemies of the Prophet even though he may be
your father, son, brother or member of your tribe. One who does not
do so, is untrue in his claim. Are you not aware of the fact that the
Sahaba-e-Kiraam left their elders, relatives, parents, brothers and
even their motherland in the love of the Prophet . How is it
possible for one to love Allah and His Rasool and at the same time
have affection for his enemies, whereas two opposing things can
never be combined? You have to choose one of the two. You may
either choose to attain Jannat or go towards Jahanum. It is also the
sign of true love, that the words which you use in the Court of the
Prophet should be adorned with respect and dignity. You should
never use such a word that has even the slightest indication of
disrespect in it. When addressing Huzoor never use his name, as
it is not permissible to do so. Always say, Ya Nabi’Allah, Ya
Rasool’Allah or Ya Habeeb’Allah. If ever, you have the opportunity of
presenting yourself in Madinah Tayyibah, stand four arm lengths
away from the Rauda Shareef, with both hands respectfully folded
like in Namaaz. Lowering your head, send Salutations upon the
Prophet with total respect and reverence. Do not go too close1
and do not look around, and beware to never ever raise your voice
there, for it may cause you to lose all the good
_______________________________________________________________________
1. The reason for saying that you should not go too close is so that you may be protected from
causing any unintentional disrespect.
Vol.1 pg.91
91
which you have earned in your entire life. It is also a sign of love, to
learn from the people of knowledge, asking them about the blessed
sayings, practices and all other things related to the Prophet , so
that you may be able to practice in accordance with them.
Belief: Any person who views any saying, action, practice or
condition of the Prophet with the slightest contempt, is regarded
an unbeliever.
Belief: Huzoor-e-Aqdas is the ‘Na’ib-e-Mutlaq’ ‘Supreme
Representative’ of Almighty Allah. The entire universe has been
given in the control of the Prophet . He may do as he pleases,
giving whatever he pleases to whomsoever he pleases. He may take
whatever he pleases from whomsoever he pleases. There is none in
the universe that can overturn his command. The entire universe is
under his authority and He is only under the authority of
Almighty Allah and none other. He is the Master of all the people.
One who does not accept him as his master, is deprived of the
sweetness of the Sunnat. The entire earth belongs to him and the
entire Paradise is his property. All the Angels in the skies and on the
earth are under his authority. The keys to Heaven and Hell have
been given in his blessed hands. Sustenance and all good things are
distributed through his exalted Court. This world and the hereafter
is only a portion of his blessings. The authority over the Commands
of Shariah has been given in the control of Rasoolullah . He has
the complete authority to make anything Haraam upon whomsoever
he pleases and make anything Halaal upon whomsoever He
pleases. He may excuse one from any obligation that he pleases.
Belief: Huzoor was the first to be conferred with the status of
Nubuiwat (Prophethood). On the Day of Meethaq (Covenant), all the
Vol.1 pg.92
92
Prophets took an oath to believe in him and assist him, and it was on
this condition that they too were blessed with Nubuiwat. The
Prophet is the Nabi of all the Nabis and all the Ambia السلام عليهم are
the Ummah of the Prophet . Each one of them in their respective
eras served under the command of the Prophet as his
representatives. Almighty Allah made the Prophet the
manifestation of His Zaat (Being), and He granted radiance to the
entire universe through the Noor (light) of the beloved Rasool ,
and it is in this sense that Huzoor is present everywhere. An
Arabic couplet says:
ْ
4B س4
ْ
4ط : ا الشم
0Z س ْ0
ْ 3ر ْالو K0ا
اء4 و ن3و
0
0ا : السم
ب4غار0م 0 0
0 0 م0شار4قا و
0 بلا0 د و
ال* w ْ غْF 0
You are a light that blessed radiance to the entire universe, as the sun,
which is fixed in the centre of the skies, brightens the cities all over the
world, as its light spreads everywhere, from the East to the West

However, what can be said regarding one who is adamant and
spiritually diseased from within. The couplet says:

“#$ %
&

#  ’() %
*
+,-./012
345

If a bat is not able to see in bright daylight,
It is no fault of the Sun

Vol.1 pg.93
93
An Important Recommendation
To read or discuss the issues related to the lapses of the Ambia-eKiraam السلام و الصلاة عليهم except in the recitation of the Qur’an or in
narrations of the Hadith, is totally Haraam (forbidden). What right
do others have to discuss such issues related to these Noble
Personalities? Allah is their Lord. He may take their actions as He
Wills in which ever manner He Wills. They are His beloved servants,
thus they may demonstrate their humility in the Court of their Lord
as they wish. None other is permitted to use these statements as a
credential. One who uses these incidents as proof for himself is
cursed. As for these instances which seem to show lapse on their
part, are in reality based on thousands of wisdoms and good things
(that we cannot even understand). In these actions, there are
thousands of fruits of benefit and blessings. Look at just the one issue
of Hazrat Adam . If he had not eaten the fruit, he would have not
come down from Jannat onto earth. The earth would not have been
inhabited. Neither would the Heavenly Scriptures have been
revealed and nor would the Prophets have come. There would have
been no jihad. The doors to hundreds of thousands of possibilities
would have been closed. The one thing that opened the door to all
this, was the one action of Hazrat Adam . The good deeds of the
ordinary people have no significance in comparison to the deeds of
the Prophets. These lapses of the Ambia السلام و الصلاة عليهم are even more
superior to the best deeds of the Siddiqeen. It has been mentioned
that:
0
ْ4ب:]0
3
0 0 ار4 س7ي 3 ئات ْ الم
ْر
0 ح0س0ن 3 ات ْ الا0ب
‘Virtuous deeds of the righteous common people are inferior to even the
lapses of the Chosen Ones’
Vol.1 pg.94
94
Vol.1 pg.95
95
Chapter 3

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