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Saturday, 29 September 2012

Huzoor e Akram SallalahoAleheWasalam

416 Exalted Names of the Prophet

All praises are due to Allāh SubHanuhu wa Ta'ala Who created His Beloved Rasool Sayyidunā MuHammad Sallallaho Alaihi wa Aalihi wa Sallam. Choicest Salāms and most revered Salutations upon the dazzling manifestation of the Sublime Lord SubHanuhu wa Ta'ala who is the most perfect and independent human created by the Real Absolute Almighty Allāh SubHanuhu wa Ta'ala.
I - Names of the Prophet SallAllahu Alaihi wa Sallam
explicitly mentioned in the Qur'an al-Kareem

1. Muhammad: Praised One.
2. Ahmad: Most Deserving of Praise.
3. al-Ahsan: The Most Beautiful. The Best.
4. Udhun khayr: Friendly Ear.
5. al-A`la: The Highest (in all creation).
6. al-Imam: The Leader.
7. al-Amin: The Dependable.
8. al-Nabi: The Prophet.
9. al-Ummi: Literate without being taught by a Teacher -or- Base / Foundation of the Universe -or- the First & the Foremost..
10. Anfas al-`arab: The Most Precious of the Arabs.
11. Ayatullah: The Sign of Allah.
12. Alif lam mim ra: A-L-M-R.
13. Alif lam mim sad: A-L-M-S
14. al-Burhan: The Proof.
15. al-Bashir: The Bringer of Good Tidings.
16. al-Baligh: The Very Eloquent One.
17. al-Bayyina: The Exposition.
18. Thani ithnayn: The Second of Two.
19. al-Harîs: The Insistent One.
20. al-Haqq: The Truth Itself.
21. Ha Mim: H-M.
22. Ha Mim `Ayn Sîn Qaf: H-M- ` -S-Q.
23. al-Hanif: The One of Primordial Religion.
24. Khatim al-nabiyyin: The Seal of Prophets.
25. al-Khabir: The Knowledgeable One.
26. al-Da`i: The Summoner.
27. Dhu al-quwwa: The Strong One.
28. Rahmatun li al-`alamin: A Mercy for the Worlds.
29. al-Ra'uf: The Gentle One.
30. al-Rahim: The Compassionate One.
31. al-Rasul: The Messenger.
32. Sabil Allah: The Path to Allah.
33. al-Siraj al-munir: The Light-Giving Lamp.
34. al-Shâhid: The Eyewitness.
35. al-Shahîd: The Giver of Testimony.
36. al-Sâhib: The Companion.
37. al-Sidq: Truthfulness Itself.
38. al-Sirat al-mustaqim: The Straight Way.
39. Tah Sîn: T-S.
40. Tah Sîn Mim: T-S-M.
41. Tah Ha: T-H.
42. al-`Amil: The Worker.
43. al-`Abd: The Slave.
44. `Abd Allah: Allah's Slave.
45. al-`Urwat al-wuthqa: The Sure Rope.
46. al-`Aziz: The Mighty One. The Dearest One.
47. al-Fajr: The Dawn.
48. Fadl Allah: Allah's Grace.
49. Qadamu Sidq: Truthful Ground.
50. al-Karim: The Generous One.
51. Kaf Ha' Ya' `Ayn Sad: K-H-Y- ` - S
52. al-Lisan: Language Itself.
53. al-Mubashshir: The Harbinger of Goodness.
54. al-Mubîn: The Manifest.
55. al-Muddaththir: The Cloaked One.
56. al-Muzzammil: The Enshrouded One.
57. al-Mudhakkir: The Reminder.
58. al-Mursal: The Envoy.
59. al-Muslim: The One Who Submits.
60. al-Mashhud: The One Witnessed To.
61. al-Musaddiq: The Confirmer.
62. al-Muta`: The One Who Is Obeyed.
63. al-Makîn: The Staunch One.
64. al-Munadi: The Crier.
65. al-Mundhir: The Admonisher.
66. al-Mizan: The Balance.
67. al-Nas: Humanity.
68. al-Najm: The Star.
69. al-Thaqib: The Sharp-Witted One.
70. al-Nadhîr: The Warner.
71. Ni`mat Allah: Allah's Great Favor.
72. al-Nur: The Light.
73. Nun: N.
74. al-Hadi: Guidance Itself.
75. al-Wali: The Ally.
76. al-Yatim: The Orphan. The Unique One.
77. Ya Sîn: I-S.
 
 
II- Names of the Prophet SallAllahu Alaihi wa Sallammentioned in the Qur'an as verbs

078. âkhidh al-sadaqat: The Collector of Alms.
079. al-âmir: The Commander.
080. al-Nâhi: The Forbidder.
081. al-Tâli: The Successor.
082. al-Hâkim: The Arbitrator.
083. al-Dhakir: The Rememberer.
084. al-Râdi: The Acquiescent.
085. al-Râghib: The Keen.
086. al-Wâdi`: The Deposer.
087. Rafî` al-dhikr: The One of Exalted Fame.
088. Rafî` al-darajât: The One of The Exalted Ranks.
089. al-Sâjid: The Prostrate.
090. al-Sâbir: The Long-Suffering.
091. al-Sâdi`: The Conqueror of Obstacles.
092. al-Safuh: The Oft-Forgiving.
093. al-`âbid: The Worshipful.
094. al-`âlim: The Knower.
095. al-`Alîm: The Deeply Aware.
096. al-`Afuw: The Grantor of Pardon.
097. al-Ghâlib: The Victor.
098. al-Ghani: The Free From Want.
099. al-Muballigh: The Bearer of News.
100. al-Muttaba`: He Who Is Followed.
101. al-Mutabattil: The Utter Devotee.
102. al-Mutarabbis: The Expectant One.
103. al-Muhallil: The Dispenser of Permissions.
104. al-Muharrim: The Mandator of Prohibitions.
105. al-Murattil: The Articulate.
106. al-Muzakki: The Purifier.
107. al-Musabbih: The Lauder.
108. al-Musta`îdh: The Seeker of Refuge.
109. al-Mustaghfir: The Seeker of Forgiveness.
110. al-Mu'min: The Believer. The Grantor of Safety.
111. al-Mushâwir: The Consultant.
112. al-Musalli: The Prayerful.
113. al-Mu`azzaz: The Strengthened One.
114. al-Muwaqqar: Held in Awe.
115. al-Ma`sum: Immune.
116. al-Mansur: The One With Divine Help.
117. al-Mawla: The Master of Favors and Help.
118. al-Mu'ayyad: The Recipient of Support.
119. al-Nâsib: The One Who Makes Great Effort.
120. al-Hâdi: The Guide.
121. al-Wâ`izh: The Exhorter.

[Note: The character <â> denotes a long A or alif.]

 
III- Names of the Prophet SallAllahu Alaihi wa Sallam
in the Hadith and the Ancient Books

122. Ajîr: The Saved One.
123. Uhyad: The Dissuader.
124. Ahhad: The Peerless One.
125. Akhumakh: Of Sound Submission.
126. al-Atqa: The Most Godwary.
127. al-Abarr: The Most Righteous One. The Most Pious One.
128. al-Abyad: The Fairest One.
129. al-Agharr: The Most Radiant One.
130. al-Anfar: The One With the Largest Assembly.
131. al-Asdaq: The Most Truthful.
132. al-Ajwad: The Most Bounteous.
133. Ashja` al-Nas: The Most Courageous of Humanity.
134. al-âkhidh bi al-hujuzât: The Grasper of Waist-Knots.
135. Arjah al-nas `aqlan: The Foremost in Humankind in Intellect.
136. al-A`lamu billah: The Foremost in Knowledge of Allah.
137. al-Akhsha lillah: The Foremost in Fear of Allah.
138. Afsah al-`arab: The Most Articulate of the Arabs.
139. Aktharu al-anbiya'i tabi`an: The Prophet With The Largest Following.
140. al-Akram: The One Held in Highest Honor.
141. al-Iklil: The Diadem.
142. Imam al-nabiyyin: The Leader of Prophets.
143. Imam al-muttaqin: The Leader of the Godwary.
144. Imam al-nas: The Leader of Humankind.
145. Imam al-khayr: The Good Leader.
146. al-Amân: The Safeguard.
147. Amanatu as-habih: (The Keeper of) His Companions's Trust.
148. al-Awwal: The First.
149. al-âkhir: The Last.
140: Ukhrâya: The Last (of the Prophets). His name in the Torah.
141: al-Awwâh: The One Who Cries Ah.
142: al-Abtahi: The One from Bitah between Mecca and Mina.
143. al-Bâriqlît, al-Barqalîtos: The Paraclete. The Spirit of Holiness. The Innocent One.
144. al-Bâtin: The Hidden One (in his station).
145. Bim'udhma'udh: One of his names in the Torah.
146. al-Bayan: The Exposition.
147. al-Taqi: The One Who Guards Himself.
148. al-Tihami: The One from Tihama (the lowland of the Hijaz).
149. al-Thimal: The Protector.
150. al-Jabbar: The Fierce One.
151. al-Khatim: The Sealer.
152. al-Hâshir: The Gatherer.
153. Hât Hât: His name in the Psalms.
154. al-Hâfizh: The Preserver.
155. Hâmid: Praiseful.
156. Hâmil liwa' al-hamd: Bearer of the Flag of Praise.
157: Habib Allah: Allah's Beloved.
158. Habib al-Rahman: The Beloved of the Merciful.
159. Habîtan: His name in the Injil.
160. al-Hujja: The Proof.
162. Hirzan li al-`ayn: A Barrier Against The Evil Eye.
163. al-Hasîb: The Sufficient One. The Highborn One.
164. al-Hafîzh: The Keeper and Guardian.
165. al-Hakîm: The Wise One.
166. al-Halîm: The Meek One.
167. Hammitâya: Guardian of Sanctity.
168. al-Humayd: The Praised One.
169. al-Hamîd: The Praised One.
170. al-Hayy: The Living One.
171. Khâzin mal Allah: Allah's Treasurer.
172. al-Khâshi`: The Fearful One.
173. al-Khâdi`: The Submissive One.
174. Khatîb al-nabiyyin: The Orator Among the Prophets.
175. Khalil Allah: Allah's Close Friend.
176. Khalifat Allah: Allah's Deputy.
177. Khayr al-`alamin: The Greatest Goodness in the Worlds.
178. Khayru khalq Allah: The Greatest Good in Allah's Creation.
179. Khayru hadhihi al-umma: The Best of This Community.
180. Dar al-hikma: The House of Wisdom.
181. al-Dâmigh: The Refuter (of Falsehoods).
182. al-Dhikr: The Remembrance.
183. al-Dhakkar: The One Who Remembers Much.
184. al-Râfi`: The Exalter.
185. Râkib al-buraq: The Rider of the Buraq.
186. Râkib al-jamal: The Rider of the Camel.
187. Rahmatun muhdat: Mercy Bestowed.
188. Rasul al-rahma: The Emissary of Mercy.
189. Rasul al-raha: The Emissary of Relief.
190. Rasul / Nabi al-malahim: The Emissary / Prophet of Battles.
191. Rukn al-mutawadi`in: The Pillar of the Humble Ones.
192. al-Rahhab: The Most Fearful.
193. Ruh al-haqq: The Spirit of Truth.
194. Ruh al-qudus: The Spirit of Holiness.
195. al-Zahid: The One Who Does-Without.
196. al-Zaki: The Pure One.
197. al-Zamzami: The Heir of Zamzam.
198. Zaynu man wâfa al-qiyama: The Ornament of All Present on the Day of Judgment.
199. Sabiq: Foremost.
200. Sarkhatilos: Paraclete (in Syriac).
201. Sa`id: Felicitous.
202. al-Salam: Peace.
203. Sayyid al-nas: The Master of Humanity.
204. Sayyid walad Adam: The Master of the Children of Adam.
205. Sayf Allah: Allah's Sword.
206. al-Shâri`: The Law-Giver.
207. al-Shâfi`: The Intercessor.
208. al-Shafî`: The Constant Intercessor.
209. al-Mushaffa`: The One Granted Intercession.
210. al-Shâkir: The Thankful One.
211. al-Shakkâr: The One Who Thanks Much.
212. al-Shakur: The Ever-Thankful.
213. Sâhib al-taj: The Wearer of the Crown.
214. Sâhib al-hujja: The Bringer of The Proof.
215. Sâhib al-hawd: The Owner of the Pond.
216. Sâhib al-kawthar: The Owner of the River of Kawthar.
217. Sâhib al-hatîm: The Lord of the Court Before the Ka`ba.
218. Sâhib al-khâtim: The Owner of the Seal.
219. Sâhibu Zamzam: The Owner of Zamzam.
220. Sâhib al-sultan: The Possessor of Authority.
221: Sâhib al-sayf: The Bearer of the Sword.
222. Sâhib al-shafa`at al-kubra: The Great Intercessor.
223. Sâhib al-qadib: The Bearer of the Rod.
224. Sâhib al-liwa': The Carrier of the Flag.
225. Sâhib al-mahshar: The Lord of the Gathering.
226. Sâhib al-mudarra`a: The Wearer of Armor.
227. Sâhib al-mash`ar: The Owner of the Landmark.
228. Sâhib al-mi`raj: The One Who Ascended.
229. Sâhib al-maqam al-mahmud: The One of Glorified Station.
230. Sâhib al-minbar: The Owner of the Pulpit.
231. Sâhib al-na`layn: The Wearer of Sandals.
232. Sâhib al-hirâwa: The Bearer of the Cane.
233. Sâhib al-wasila: The Possessor of the Means.
234. Sâhib la ilaha illallah: The Teacher of "There is no god but Allah."
235. al-Sadiq: The Truthful.
236. al-Masduq: The Confirmed.
237. al-Sâlih: The righteous one.
238. al-Dâbit: The One Given Mastery.
239. al-Dahuk: The Cheerful One.
240. al-Tahir: The (Ritually) Pure One.
241. Tâb Tâb: Of Blessed Memory. His Name in the Torah.
242. al-Tayyib: The Salutary One. The Fragrant One.
243. al-Zhahir: The Prevailer.
244. al-`âqib: The Last in Succession.
245. al-`Adl: The Just.
246. al-`Arabi: The Arabian. The Speaker of Arabic.
247. `Ismatullah: Allah's Protection.
248. al-`Azhim: The Tremendous One.
249. al-`Afif: The Chaste One.
250. al-`Ali: The High One.
251. al-Ghafur: The Frequent and Abundant Forgiver.
252. al-Ghayth: Rain. Help (esp. in the elements).
253. al-Fâtih: The Conqueror.
254. al-Fâriq: The Separator Between Good and Bad.
255. Fârqilîta: The Paraclete.
256. Fartt: The Scout.
257. al-Fasîh: The Highly Articulate One.
258. Falâh: Felicity.
259. Fi'at al-muslimin: The Main Body of the Muslims.
260. al-Qa'im: The One Who Stands and Warns. The Establisher.
261. Qâsim: The Distributer.
262. Qa'id al-khayr: The Leader Who Guides to Goodness.
263. Qa'id al-ghurr al-muhajjalîn: Leader of the Bright-Limbed Ones.
264. al-Qattal: The Dauntless Fighter.
265. Qutham: Of Perfect Character. Gifted With Every Merit.
266. Qudmâya: The First (of the Prophets). His name in the Torah.
267. al-Qurashi: The One From Quraysh.
268. al-Qarîb: The Near One.
269. al-Qayyim: The Righteous Straightener (of the Community).
270. al-Kâff: The One Who Puts a Stop (to Disobedience).
271. al-Mâjid: The Glorifier.
272. al-Mâhi: The Eraser (of Disbelief).
273. al-Ma'mun: The One Devoid of Harm.
274. al-Mubarak: The Blessed One.
275. al-Muttaqi: The Godwary One.
276. al-Mutamakkin: Made Firm and Established.
277. al-Mutawakkil: Completely Dependent Upon Allah.
278. al-Mujtaba: The Elect One.
279. al-Mukhbit: The Humble Before Allah.
280. al-Mukhbir: The Bringer of News.
281. al-Mukhtar: The Chosen One.
282. al-Mukhlis: The Perfectly Sincere One.
283. al-Murtaja: The Much Anticipated One.
284. al-Murshid: The Guide.
285. Marhama: General Amnesty.
286. Malhama: Great Battle.
287. Marghama: Greater Force.
288. al-Musaddad: Made Righteous.
289. al-Mas`ud: The Fortunate.
290. al-Masîh: The Anointed.
291. al-Mashfu`: Granted Intercession.
292. Mushaqqah / Mushaffah: Praised One.
293. al-Mustafa: The One Chosen and Purified.
294. al-Muslih: The Reformer.
295. al-Mutahhir / al-Mutahhar: The Purifier / The Purified One.
296. al-Muti`: The Obedient One.
297. al-Mu`ti: The Giver.
298. al-Mu`aqqib: The One Who Comes Last in Succession.
299. al-Mu`allim: The Teacher.
300. al-Mifdal: The Most Generous.
301. al-Mufaddal: Favored Above All Others.
302. al-Muqaddas: The One Held Sacred.
303. Muqim al-Sunna: The Founder of The Way.
304. al-Mukrim: The One Who Honored Others.
305. al-Makki: The Meccan One.
306. al-Madani: The Madinan One.
307. al-Muntakhab: The Chosen One.
308. al-Munhaminna: The Praised One (in Syriac).
309. al-Munsif: The Equitable One.
310. al-Munib: The Oft-Repentant One.
311. al-Muhajir: The Emigrant.
312. al-Mahdi: The Well-Guided One.
313. al-Muhaymin: The Watcher.
314. al-Mu'tamin: The One Given the Trust.
315. Mûsal: Mercied. (In the Torah.)
316. Mâdh Mâdh / Mûdh Mûdh / Mîdh Mîdh: Of Blessed Memory.
317. al-Nâsikh: The Abrogator.
318. al-Nâshir: The Proclaimer.
319. al-Nâsih: The Most Sincere Adviser.
320. al-Nâsir: The Helper.
321. Nabi al-marhama: The Prophet of General Amnesty.
322. al-Nasîb: The One of High Lineage.
323. al-Naqiy: The Limpid One.
324. al-Naqîb: Trustee. Guarantor.
325. al-Hâshimi: The One of Hâshim's Line.
326. al-Wâsit: Central in Relation To All The Noble Families.
327. al-Wâ`id: The Harbinger of Terrible News.
328. al-Wasîla: The Means.
329. al-Wafi: Holder of His Promise.
330. Abu al-Qasim: Father of Qasim.
331. Abu Ibrahim: Father of Ibrahim.
332. Abu al-Mu'minin: Father of the Believers.
333. Abu al-Arâmil: Father of Widows.

IV- Additional Names of Prophet SallAllahu Alaihi wa Sallam
From Al-Jazuli's (d. 870) Dalail al-Khayrat

334. Wahîd: Unique One.
335. Sayyid: Master.
336. Jâmi`: Unifier.
337. Muqtafi: Imitated One.
338. Kâmil: Perfect One.
339. Safi Allah: Allah's Chosen and Purified One.
340. Naji Allah: Allah's Intimate Friend.
341. Kalîm Allah: Conversant With Allah.
342. Muhyin: Giver of Life.
343. Munajji: Savior.
344. Ma`lum: Of Known Position.
345. Shahîr: Famous.
346. Mashhud: Visible.
347. Misbâh: Lamp.
348. Mad`uw: Called upon.
349. Mujib: Responsive to Requests.
350. Mujab: Whose Request is Granted.
351. Hafiy: Affectionate and Kind.
352. Mukarram: Highly Honored.
353. Matîn: Steadfast.
354. Mu'ammil: Rouser of Hope.
355. Wasûl: Conveyer?
356. Dhu hurma: Sacrosanct.
357. Dhu makâna: Of Eminent Station.
358. Dhu `izz: Endowed With Might.
359. Dhu Fadl: Pre-Eminent.
360. Ghawth: Helper.
361. Ghayyath: Prompt and Frequent Helper.
362. Hadiyyatullah: Allah's Gift.
363. Sirât Allah: The Way to Allah.
364. Dhikrullah: The Remembrance of Allah.
365. Hizbullah: The Party of Allah.
366. Muntaqa: Carefully Selected.
367. Abu al-Tahir: Father of Tahir.
368. Barr: Pious. Dutiful.
369. Mubirr: Who Overcomes.
370. Wajîh: Distinguished In Allah's Sight.
371. Nasîh: One Who Excels At Sincere Advice.
372. Wakîl: Trustee. Dependable.
373. Kafîl: Guarantor. Guardian.
374. Shafîq: Solicitous. Tender.
375. Ruh al-qist: The Spirit of Justice.
376. Muktafi: Does With Little.
377. Bâligh: One Who Has Reached His Goal.
378. Shâfi: Healer.
379. Wâsil: One Who has Reached His Goal.
380. Mawsûl: Connected.
381. Sâ'iq: (Mindful) Conductor.
382. Muhdi: Guide.
383. Muqaddam: Pre-eminent One.
384. Fâdil: Most Excellent One.
385. Miftâh: Key.
386. Miftâh al-rahma: The Key to Mercy.
387. Miftâh al-janna: The Key to Paradise.
388. `Alam al-iman: The Standard of Belief.
389. `Alam al-yaqîn: The Standard of Certainty.
390. Dalîl al-khayrât: The Guide to Good Things.
391. Musahhih al-hasanât: The Ratifier of Good Deeds.
392. Muqîl al-`atharât: The Dismisser of Private Faults.
393. Safûh `an al-zallât: The One Who Disregards Lapses.
394. Sâhib al-qadam: Possessor of The Foothold.
395. Makhsûs bi al-`izz: Alone to Be Granted Might.
396. Makhsûs bi al-majd: Alone to Be Granted Glory.
397. Makhsûs bi al-sharaf: Alone to Be Granted Honor.
398. Sâhib al-fadîla: Possessor of Greatest Pre-Eminence.
399. Sâhib al-izâr: The Wearer of the Loin-wrap.
400. Sâhib al-rida': The Wearer of the Cloak.
401. Sâhib al-daraja al-rafî`a: Possessor of the Highest Degree.
402. Sâhib al-mighfar: Possessor of the Helmet.
403. Sâhib al-bayân: The Spokesman.
404. Mutahhar al-janân: Purified of Heart.
405. Sahîh al-islam: Completer of Islam.
406. Sayyid al-kawnayn: Master of Humanity and Jinn.
407. `Ayn al-na`îm: Spring of Bliss. Bliss Itself.
408. `Ayn al-ghurr: Spring of the Radiant Ones. Radiance Itself.
409. Sa`dullah: Felicity Bestowed by Allah.
410. Sa`d al-khalq: Felicited Bestowed Upon Creation.
411. Khatîb al-umam: The Orator to the Nations.
412. `Alam al-huda: Flag of Guidance.
413. Kâshif al-kurab: Remover of Adversities.
414. Râfi` al-rutab: The Raiser of Ranks.
415. `Izz al-`arab: Might and Glory of the Arabs.
416. Sâhib al-faraj: Bringer of Deliverance.

[SallAllahu Ta'ala Alaihi wa Aalihi wa SaHbihi wa Baaraka wa Sallam]
 
Al-Jazuli's Invocation at the End of His list of
the Porphet's (SallAllahu Alaihi wa Sallam) Names

O Allah, O our Lord! for the honor of Your elect Prophet and Pleasing Messenger before You, purify our hearts from all the traits that keep us away from Your presence and Your love, and have us pass away following his Way and adhering to his Congregation, longing to meet You, O Possessor of Majesty and Generosity! And the blessings and abundant greetings and peace of Allah be upon our master and liege-lord Muhammad SallAllahu Alaihi wa Sallam, and upon his Family and Companions... Aameen!

The Handsome Eyes of Our Beloved Prophet

ان کی آنکھوں پہ وہ سایہ افگن مژہ ۔ ۔ ۔ ظلہ قصر رحمت پہ لاکھوں سلام
اشکباری مژگاں پہ برسے درود ۔ ۔ ۔ سلک در شفاعت پہ لاکھوں سلام
معنی قد رائ مقصد ما طغی ۔ ۔ ۔ نرگس باغ قدرت پہ لاکھوں سلام
جس طرح اٹھ گئی دم میں دم آگیا ۔ ۔ ۔ اس نگاہ عنایت پہ لاکھوں سلام
نیچی نظروں کی شرم وحیا پر درود ۔ ۔ ۔ اونچی بینی کی رفعت پہ لاکھوں سلام 
In the following piece of work, We have given a detailed description of the gorgeous eyes of our Noble Prophet Muhammad (May Allah give him peace & blessings) that were described by many of his companions, and We have explained the Arabic terms used in Arabic to describe them:

1. The beautiful eyes were “wide” and “large” described as [1]"عظيمُ العَينَيْن" and [2]"كانتْ عَينَاهُ نَجْلَاوَين".

2. The Iris was "extremely black" described as [3]"أدْعَجُ العَين" and [4] "أسودُ الحَدَقًة" however the former more precisely means “a large eye with a dark black Iris having an extremely white sclera” "أدعج العين شديد سواد حدقتهما لكن قيد مع سعة العين وشدة بياضهما ".[5]

3. The sclera -white part of the eye- had a touch of redness in it described as [6]"أشْكًلُ العَيْن", [7]"مُشرّبُ العَينِ بِحُمْرَة" and "كانَ فِي عَينَيْهِ تَمَزُّجٌ من حُمْرَة".

Shu`ba once asked Simak about the meaning of "أشْكًلُ العَيْن" to which he said: “an eye that has a long eyelashes”. Qadhi `Iyyadh commented: this is a misapprehension (wahm) by Simak and the sound view is that the word "شَكلًة" in Arabic means to have a complexion of redness in the eye as the entire scholars have agreed to and this is what the entire scholars of the science of unusual Arabic literary (al-Gharib) have concurred on. The word "شَهلَة" is used to describe a touch of redness in the Iris. Redness in the eye is a praiseworthy attribute and a handsome quality according to the Arabs.[8]

Hafiz al-`Iraqi considered this redness one of the signs of the Prophet hood. When the Noble Prophet travelled with Maysara to Basra, Rahib questioned him whether he had some redness in his eyes, upon knowing, he affirmed that he is the promised Messenger.[9]

4. The eyelashes were “long” and “full” described as "أًَهْدَبُ الأَشفار" .[10]

5. The eyelashes were naturally dark black as if kuhl had been applied to them described as "أكْحل العَينَين" [11]
6. The blessed eyebrows were “long” and shaped like a “bow” described as"أزَجّ الحَواجِب" [12]. Al-Qamus defines “azajj” as “bow shaped and long” and al-Sihah defines it as “thin and long”. [13] Al-Fa’q defines it as “fine eyebrows that lead onto the end of the eye”.[14] Munawi adds “plenteous in hair and far stretched”.[15]

7. The eyebrows were “fine” and not “thick” described as "دَقِيقَ الحَاجِبَين".

8. The eyebrows were “perfect” and “never met in the middle” above the nose, described as "سَوابِغَ في غيرِ قَرَن"[16].

Sayyiduna `Ali, Umm Ma`bad and Suwayd bin Gafalah reported that the Noble Prophet’s eyebrows (upon him be peace & blessings) did meet, giving the Arabic description "مقرُونَ الحاجِبَين". However, the scholars have explained the sound view is that they “did not” meet and reconciled between the two reports by saying that if one was to “attentively” look at the eyebrows, he would realise that there was a “thin white gap” between them, otherwise it appeared as if they met.[17] The word that describes the non-meeting of the eyebrows in Arabic is "بَلج" and thus "أبلَج الحواجب".[18]

9. In the affairs of Allah, the beloved’s anger would appear as such that a vane would clearly appear filled by blood in between his eyebrows rising over his forehead, described as "بَينهما عِرقٌ يُدِرُّه الغَضَب".

Our Beloved Prophet's eyes (upon him be peace & blessing) were mentioned by many poets in Persian, Arabic and Urdu. Among the great Gnostics who often made mention of the precise details of the eyes were Pir Sayyid Mehr `Ali Shah in his Punjabi odes which he penned after seeing the Noble Mustafa in just outside Madina in Wadiy Hamra, and the great Mujaddid Imam Ahmad Ridha especially in his Qasida Salamiya, in which he described the entire hilya. The people of the subcontinent are always overwhelmed by these odes as much that my personal experience is that hair lifts up on my skin and tears fill my eyes when passionately sang.

Pir Sayyid Mehr Ali Shah says;“The Beloved’s bow-shaped eyebrows appeared before me
And it seemed though the lashes were firing arrows”
 
Footnotes:

[1] Narrated Bayhaqi on the authority of Sayyiduna `Ali ibn Abi Taalib & cited by `Ali Qari in Jam` al-Wasa’il (1:55)
[2] Qadhi Yusuf Nabhani cited this wording in Wasa’il al-Wusul p63
[3] As in a narration of `Umar bin Khattab and `Ali ibn Abi Talib
[4] As in a narration of Sayyiduna `Ali ibn Abi Talib
[5] Mulla `Ali Qari, Jam` al-Wasa’il (1: 31)
[6] Narrated by Tirmidhi in his Shama’il on the authority of Jabir ibn Samura. Ibn al-Athir also affirmed that Ashkal means “a touch of redness” in al-Nihaya.
[7] Narrated by Bayhaqi on the authority of Sayyiduna `Ali ibn Abi Taalib & cited by `Ali Qari in Jam` al-Wasa’il (1:55)
[8] `Ali Qari in Jam` al-Wasa’il and Munawi in Sharh al-Shama’il (1: 55)
[9] Munawi’s Sharh al-Shama’il, 1:55
[10] This explanation to the word "أهدَب" was given by `Ali Qari in Jam` al-Wasa’il (1: 32) and is also understood by the following narration cited by Yusuf al-Nabhani in Wasa’il al-Wusul p63: "وكان أهدب الأشفار حتي تكاد تلتبس من كثرتها". This description was given by Sayyiduna `Ali in the popular narration of the Hilya narrated by Tirmidhi.
[11] In a narration of Abu Hurayrah, and narration of Jabir bin Samurah cited by Tirmidhi
[12] In the popular Hilya narration by Hind bin Abi Haala cited by Tirmidhi.
[13] `Ali Qari in Jam` al-Wasa’il (1:43)
[14] Munawi in Sharh al-Shama’il (1:43)
[15] Ibid
[16] In the popular Hilya narration of Hind bin Abi Haala cited by Tirmidhi.
[17] Ibn al-Athir in al-Nihaya, Yusuf al-Nabhani in Wasa’il al-Wusul p 73, `Ali Qari in Jam` al-Wasa’il (1:44)
[18] `Ali Qari, Jam` al-Wasa’il (1:44)

The Beloved Prophet Cleanliness

The Prophet SallAllahu Alaihi wa Sallam was blessed by Allah with the extra special quality of being free from all forms of uncleanliness and bodily defects. These qualities were special for him and no one else has ever been privileged with such qualities. Moreover, the Prophet SallAllahu Alaihi wa Sallam said, "The religion is based on cleanliness." [Sunan Tirmidhi, Vol 4, Page 18]

When the Prophet SallAllahu Alaihi wa Sallam was born he was already circumcised and his umbilical cord cut. [Dalail an-Nabuwwah li Abi Nu'aym, Vol 1, Page 153 - Tibrani, Vol 8, Page 238]

His mother Syeda Aamina Radi ALLAHu Ta'ala Anha reported, "He was clean when he was born and there was no trace of impurity upon him." [Tabqat Ibn Sa'ad, Vol 1, Page 12]

The Prophet SallAllahu Alaihi wa Sallam was adorned with the sweetest of fragrances, as was his perspiration. Anas commented, "I have never smelled amber, musk or any other (perfume) more fragrant than the aroma of the Messenger of Allah." [Sahih Muslim, Vol 4, Page 1814]

 
If the sweat of my rose is given to the bride;
She will instantly put her roses and her perfumes aside!!

One day the Messenger of Allah SallAllahu Alaihi wa Sallam touched the cheek of Jabir, Samura's son and Jabir said, "I felt a cool sensation and his hand was fragrant, it was as if he had withdrawn it from a sachet of perfume." [Sahih Muslim, Vol 4, Page 1814]

Jabir also said, "When the Prophet walked down a road, anyone who happened to pass along the same road knew he had been there on account of his fragrance." [Sahih Muslim, Vol 4, Page 1815]
When the prophet walked along any street;
The entire earth became fragrant and sweet!!

On another occasion Jabir rode behind the Prophet SallAllahu Alaihi wa Sallam and put his mouth upon the seal of his prophecy between his shoulders and its fragrance spread over him like musk. [Tareekh Ibn Asakir, Vol 5, Page 361]

It was also reported that even if he had perfumed his hand or not, if he shook the hand of a man the fragrance would remain for the rest of the day. When the Prophet SallAllahu Alaihi wa Sallam placed his hand on the head of a child, the child was recognizable from amongst other children by its fragrance. [Imam Bukhari recorded it in his Tareekh al-Kabeer]

The Prophet SallAllahu Alaihi wa Sallam visited the house of Anas and fell asleep on a rug and perspired. When Anas's mother noticed the perspiration she fetched a long necked bottle into which she collected the drops of perspiration. Later, the Messenger of Allah SallAllahu Alaihi wa Sallam inquired about it, whereupon she replied, "We mixed it with our perfume and it is the most fragrant of scents." [Majma az-Zawaid, Vol 8, Page 282 - Sunan Daarimi, Vol 1, Page 32]

Even when the Prophet SallAllahu Alaihi wa Sallam relieved himself, it is reported that the earth would split open and swallow his discharge and there remained a fragrant aroma. Mother of the Believers Syeda Ayesha may Allah be pleased with her, said to the Prophet SallAllahu Alaihi wa Sallam "When you return after relieving yourself, there is nothing offensive about you." He replied, "O Ayesha, don't you know that the earth swallows up what is discharged from the prophets so that nothing is seen?" [Haakim, Vol 4, Page 72]

When the Prophet SallAllahu Alaihi wa Sallam passed away, Syeduna Ali Radi ALLAHu Ta'ala Anho washed his body and said, "I washed the Prophet, and looked for the normal discharge from a deceased person but found nothing, whereupon I said, 'You were pure during your life and pure in death.'" He added, "A sweet aroma exuded from him, the like of which I have never experienced." [Sunan Ibne Maaja, Vol 1, Page 47 - Haakim, Vol 3, Page 362]

Upon kissing the Prophet SallAllahu Alaihi wa Sallam after his death, Syeduna Abu Bakr Radi ALLAHu Ta'ala Anho said something similar. [Dalail an-Nabuwwah lil Baihaqi, Vol 3, Page 257 - Maraseel Abu Dawood, Page 77]

On the day of Uhud the Prophet SallAllahu Alaihi wa Sallam suffered a slight injury, whereupon he permitted Malik Sinan's son to remove the blood which he then swallowed. The Prophet SallAllahu Alaihi wa Sallam told him, "The Fire will not touch you." [Majma az-Zawaid, Vol 8, Page 280 - Maujam al Awsat lil Tibrani]

On another occasion, the Prophet's blood was cupped, whereupon Abdullah, Zubair's son swallowed it. The Prophet SallAllahu Alaihi wa Sallam did not object to what he had done but said, "Woe to you from the people and woe to the people from you." [Haakim , Vol 3, Page 355 - Bazaz, Vol 3, Page 145]

The Prophet SallAllahu Alaihi wa Sallam kept a wooden bowl under his bed in which, if he felt the need, he could urinate during the night. One night a lady by the name of Baraka, (scholars differ whether or not she is the same Baraka who served the Prophet SallAllahu Alaihi wa Sallam), felt thirsty and upon seeing the cup drank the urine without knowing. There were also similar occurrences in which his urine was drunk, when the Prophet SallAllahu Alaihi wa Sallam learned of it he did not order the washing of their mouth nor did he forbid them to do it again. [Abu Dawood, Vol 1, Page 28 - Sunan Nisae, Vol 1, Page 31 - Ibn Habban, Vol 2, Page 348]

Hadrat Syeda Ayesha, may Allah be pleased with her, said, "I never saw the private parts of the Messenger of Allah SallAllahu Alaihi wa Sallam۔" [Shamail Tirmidhi, Page 183 - Sunan Ibn Maja, Vol 1, Page 127]

The Prophet SallAllahu Alaihi wa Sallam asked Syeduna Ali to ensure that no one except him wash him (after his death). He told him, "No one has ever seen me naked least he turns blind." [Bazaz, Vol 1, Page 400 - Dalali an-Nabuwwah lil Baihaqi, Vol 7, Page 244 ]

Abbas' son said that as the Prophet SallAllahu Alaihi wa Sallam slept he heard him breathing deeply. He woke up to pray but did not make ablution. Ikrima said, "That was because he was protected by Allah and when he slept his eyes were closed but his heart and internal being was not in the status of sleep, therefore he would make ablution only when it was needed. The Prophet said, "My eyes sleep but my heart does not. Allah feeds me and gives me to drink." [Sahih Bukhari, Vol 1, Page 29/117 - Sahih Muslim, Vol 4, Page 1875]

Eleven Signs of Love for the Beloved Prophet

Someone who claims that he/she loves another will prefer that person to all others, he will also prefer what they like, if it were otherwise then he would be acting and his love would not be sincere. The following signs will be apparent in those who truly love the Prophet SallAllaho Alaihi wa Aalihi wa Sallam,
 
First: The first sign of love for the Prophet SallAllaho Alaihi wa Aalihi wa Sallam, is that he/she will follow his example, apply his prophetic way in words, deeds, obedience to his commands, avoidance of whatever he prohibited and adopt his manner in times of ease, hardship, joy and disappointment. Allah says, "Say (Prophet Muhammad, 'If you love Allah, follow me and Allah will love you." [Aal Imran : 31]

Second: The second sign is that he/she will set aside his own desires and appetite in preference to the law established and encouraged by the Prophet SallAllaho Alaihi wa Aalihi wa Sallam. Allah says, "Those before them who had made their dwelling in the abode (City of Medina), and because of their belief love those who have emigrated to them; they do not find any (envy) in their chests for what they have been given and prefer them above themselves, even though they themselves have a need." [al Hashr : 9]

Third: The third sign is that a person's anger of others is only for the sake of seeking the pleasure of Allah. Anas, Malik's son was told by the Prophet SallAllaho Alaihi wa Aalihi wa Sallam, "My son, if you can refrain from holding a grudge in your heart from morning to evening, then do so." He then added, "My son, that is part of my prophetic way. Whosoever revives my way has loved me, and whosoever loves me is with me in the Garden." [Sunan Tirmidh, Kitab al-Ilm, Vol 4, Page 151]

If a person possesses this fine quality, then he/she has perfect love for Allah and His Messenger. If he is found to be slightly lacking in this quality then his love is imperfect, but not devoid of it. The proof of this is found in the saying of the Prophet SallAllaho Alaihi wa Aalihi wa Sallam, when a person faced punishment for imbibing. As the person was about to receive his punishment a man cursed the offender, whereupon the Prophet SallAllaho Alaihi wa Aalihi wa Sallam, said, "Do not curse him. He loves Allah and His Messenger." [Sahih Bukhari, Kitab al-Hudood, Vol 3, Page 133]

Fourth: The fourth sign is that one mentions the Prophet SallAllaho Alaihi wa Aalihi wa Sallam, in abundance – whosoever loves something, it is constantly upon his tongue. [Al Shifa bi Ta'reefi Huqooq al-Mustafa, Vol 2, Page 32]

Fifth: The fifth sign is yearning to meet the Prophet SallAllaho Alaihi wa Aalihi wa Sallam. Every lover yearns to be with their beloved. When the tribe of Ash'arites approached Medina, they were heard chanting, "Tomorrow, we will be with those we love, Muhammad and his Companions!" [Dalail an-Nabuwwah lil Bayhaqi, Vol 5, Page 351]

Sixth: The sixth sign is that as well as the remembrance of the Prophet SallAllaho Alaihi wa Aalihi wa Sallam, someone who loves him will be found praising and respecting him whenever he is mentioned and display humility, and lower himself when he hears his name. We are told by Isaac At -Tujibi that after the passing of the Prophet SallAllaho Alaihi wa Aalihi wa Sallam, whenever the Companions heard his name they became humble, their skin trembled and they wept. As for the other followers of the Prophet SallAllaho Alaihi wa Aalihi wa Sallam, some experienced the same out of love and yearning for him, whereas others did so out of respect and esteem. [Al Shifa bi Ta'reefi Huqooq al-Mustafa, Vol 2, Page 33]

Seventh: The seventh sign is the love expressed for the Prophet SallAllaho Alaihi wa Aalihi wa Sallam, and the People of his House, and his Companions – the Emigrants (Muhajirun) and the Helpers (Ansar) alike for his sake. A person with this sign will be found hostile to those who hate them.

Of Al Hasan and Al Hussain, may Allah be pleased with them, the Prophet SallAllaho Alaihi wa Aalihi wa Sallam, said, "O Allah, I love them, so please love them."

Sahih Bukhari, Kitab al Manaqib, Vol 5, Page 23
Sahih Muslim, Kitab al Fadhail, Vol 4, Page 1883
Sunan Tirmidhi, Kitab al Manaqib, Vol 5, Page 327

Al-Hasan said that the Prophet SallAllaho Alaihi wa Aalihi wa Sallam, also said, "O Allah, I love him, so love the one who loves him." Of his two grandsons, the Prophet SallAllaho Alaihi wa Aalihi wa Sallam, also said, "Whosoever loves them, loves me." Then he said. Whosoever loves me, loves Allah. Whosoever hates them hates me and whosoever hates me hates Allah."

Muqaddam Sunan Ibn Maja, Vol 1, Page 51
Majma' az-Zawaid, Vol 9, Page 180

The Prophet SallAllaho Alaihi wa Aalihi wa Sallam, said, "Do not make my companions targets after me! Whosoever loves them loves them it is because they love me, and whosoever hates them it is through their hatred of me. Whosoever harms them, harms me. Whosoever does something to hurt me does it is as if it is hurtful to Allah. Whosoever does something that appears to be hurtful to Allah is about to be seized."

Sunan Tirmidhi, Kitab al Manaqib, Vol 5, Page 358
Musnad Ahmad, Vol 5, Page 54

Of his family, the Prophet SallAllaho Alaihi wa Aalihi wa Sallam, said referring to Hadrat Fatima, may Allah be pleased with her, "She is part of me, whosoever hates her hates me."

Sahih al Bukhari, Kitab al Manaqib, Vol 5, Page 24
Sahih Muslim, Kitab Fadhail as-Sahaba, Vol 4, Page 1903

The Prophet SallAllaho Alaihi wa Aalihi wa Sallam, told Hadrat Ayesha to love Osama, Zaid's son because he loves him. [Sunan Tirmidhi, Kitab al-Manaqib, Vol 5, Page 342]

The Prophet SallAllaho Alaihi wa Aalihi wa Sallam, spoke of the Helpers (Ansar) saying, "The sign of certain faith is love for the Ansar, whereas the sign of hypocrisy is hatred for them."

Sahih al Bukhari, Kitab al Manaqib, Vol 5, Page 27
Sahih al Bukhari, Kitab al Iman, Vol 1, Page 9
Sahih Muslim, Kitab al Iman, Vol, Page 85

Omar's son tells us that the Prophet SallAllaho Alaihi wa Aalihi wa Sallam, said, "Whosoever loves the Arabs loves them because he loves me. Whereas whosoever hates them hates them because of their hatred of me." [Al Shifa bi Ta'reefi Huqooq al-Mustafa, Vol 2, Page 34]

The fact is when someone loves another, he loves everything that person loves, and this was indeed the case with the Companions. When Anas saw the Prophet SallAllaho Alaihi wa Aalihi wa Sallam, eating a piece of pumpkin, he said, "From that day I loved pumpkins." [Al Shifa bi Ta'reefi Huqooq al-Mustafa, Vol 2, Page 34]

Al-Hasan, the grandson of the Prophet, may the peace of Allah be upon them, went with Jafar to Salma and asked her to prepare some food the Prophet SallAllaho Alaihi wa Aalihi wa Sallam, used to eat. [Shamail Tirmidhi, Page 155]

Omar once saw the Prophet SallAllaho Alaihi wa Aalihi wa Sallam, wearing a pair of yellow coloured sandals, so he too wore a pair of the same colour.

Sahih al Bukhari, Kitab al-Libas, Vol 7, Page 132
Sahih Muslim, Kitab al-Hajj, Vol 2, Page 844

Eighth: The eighth sign is hatred of anyone who hates Allah and His Messenger, praise and peace be upon him. Such people are those who show hostility towards to Allah and His Messenger. Believers having this sign avoid all who oppose the prophetic way, and are in opposition to those who introduce innovations into the prophetic way (that are against the spirit of Islam) and find the law he established burdensome. Allah says, "You shall find no nation believing in Allah and the Last Day loving anyone that opposes Allah and His Messenger." [al Mujadilah : 22]


Ninth: The ninth sign is found in those who love the Qur'an which the Prophet SallAllaho Alaihi wa Aalihi wa Sallam, brought, by which the Prophet and they were guided. When asked about the Prophet SallAllaho Alaihi wa Aalihi wa Sallam, Hadrat Ayesha, may Allah be pleased with her, said, "His character was that of the Qur'an." Part of the love of the Qur'an is listening to its recitation, acting according to it, understanding it, keeping within its bounds and the love of Prophet Muhammad's way. [Al Shifa bi Ta'reefi Huqooq al-Mustafa, Vol 2, Page 35]

Sahl, Abdullah's son spoke of this sign saying, "The sign of loving Allah is love of the Qur'an. The sign of loving the Qur'an is the love of the Prophet. The sign of loving the Prophet SallAllaho Alaihi wa Aalihi wa Sallam, is love of his prophetic way. The sign of loving the prophetic way is the love of the Hereafter. The sign of loving the Hereafter is hatred for this world. The sign of hatred for this world is that you do not amass any of it except for provisions and what you need to arrive safely with in the Hereafter." [Al Shifa bi Ta'reefi Huqooq al-Mustafa, Vol 2, Page 35]

Masood's son said, "No one needs to ask himself about anything other than the Qur'an, if he loves the Qur'an then he loves Allah and His Messenger" praise and peace be upon him.[Bayhaqi fil Aadaab, Page 522]

Tenth: The tenth sign of love for the Prophet SallAllaho Alaihi wa Aalihi wa Sallam, is to have mercy on his nation by advising them well, striving for the betterment of their interest and removing anything that is harmful from them in the same way that the Prophet SallAllaho Alaihi wa Aalihi wa Sallam, was "gentle and merciful to the believers." [al-Taubah : 128]

Eleventh: The eleventh sign of perfect love is found in whosoever restricts himself through self-denial, preferring poverty to the attractions of the world. The Prophet SallAllaho Alaihi wa Aalihi wa Sallam, told Abu Sa'id Al Khudri, "Poverty for those of you who love me flows quicker than a flood from a mountain's peak to its base." [Sunan Tirmidhi, Kitab az-Zuhd, Vol 4, Page 7]

A man came to the Prophet SallAllaho Alaihi wa Aalihi wa Sallam, and said, "O Messenger of Allah, I love you." The Prophet SallAllaho Alaihi wa Aalihi wa Sallam, warned, "Be careful of what you say." The man repeat his love for him thrice, whereupon the Prophet SallAllaho Alaihi wa Aalihi wa Sallam told him, "If you love me prepare yourself quickly for poverty."[Sunan Tirmidhi, Kitab az-Zuhd, Vol 4, Page 7]
--
O Dear Almighty ALLAH! We ask you of filling our Hearts with the true and immense Love of your Beloved Habeeb Kareem Alaihi afDalus Salati wat Tasleem. Keep us alive on His Sunnah and bless us with the death on Iman in the Beloved City of your Beloved Prophet SallAllaho Alaihi wa Sallam and make our Cessation with Ahl al-Baqee’ ash-Sharif… Aameen!!

Beloved Prophet Knowledge of Five Secrets


ان الله عنده علم الساعه و ينزل الغيث و يعلم ما في الارحام وما تدري نفس ما ذا تكسب غدا وما تدري نفس باي ارض تموت ان الله عليم خبير 
Undoubtedly, with Allah is the knowledge of the Hour, and He sends down rain and knows what is in the wombs of the mothers and no soul knows what it will earn tomorrow and no soul knows in what land it will die. Undoubtedly, Allah is the Knower, All Aware. [31:34]

The opponents say on the basis of this verse that the knowledge of all the above mention things known as Five Branches of Knowledge lies with Almighty Allah and no one else! By this they conclude that the Holy Prophet (Peace be upon Him) did not possess Ilm-e-Ghayb. This is indeed a hasty conclusion. Let us have an eye over some Authentic Commentaries of Qur'an to understand the real and true meaning of this verse.
 
Commentaries on the Above Verse of Holy Qur'an

Tafseer-e-Saavi Hashiya Ala Tafseer al Jalalain comments under this verse:

اي من حيث ذاتها واما باعلام الله للعبد فلا مانع منه كالانبياء و بعض الاولياء قال تعالى ولا يحيطون بشئي من علمه الا بما شاء قال تعالى فلا يظهر علي غيبه احدا الا من ارتضي من رسول فلا مانع من كون الله يطلع بعض عباده الصلحين علي بعض المغيبات فتكون معجزة للنبي و كرامة للولي ولذلك قال العلماء الحق انه لم يخرج نبينا من الدنيا حتي اطلعه علي تلك الخمس
It means that no one knows about these five things. But on being informed by Almighty Allah Himself it is not prohibited that any of chosen people such as Prophets and Mystic saints (Auliya Allah) may come to know about of anythings belonging to the Realm of the Unseen (Ghayb). Allah Almighty has said that (even) these chosen servants can not encompass the knowledge of Allah except what Almighty Allah pleases to enlighten them and only to the extent revealed by Him. Similarly he can inform any of these dignitaries of the knowledge of the Ghayb especially the Prophets and the Friends of Allah known as Auliya Allah, in the latter case the manifestation of that knowledge of the unseen (Ghayb) becomes mircales and super human feat (Karamat). It is for this reason that the scholars have said, as an element of truth that the Holy Prophet (Peace be upon Him) did not leave the world until he was fully informed by Almighty Allah on all these five subjects (concerning human destiny).[Saavi Hashiya Ala Tafseer al Jalalain, Vol 3, Page 215]

In Tafseer Araais al-Bayan, it is said with reference to what is in the wombs (of the mothers):

سمعت ايضا من بعض الاولياء انه اخبر ما في الرحم من ذكر و انثي ورأيت بعيني ما اخبر
We heard some Auliya saying that they had given the advanced information whether the child in the womb was a boy or a girl and we saw with our own eyes that the information given by the Auliya (saints) was correct. [Araa'is al-Bayan, Dar al Kutb Ilmiyah (Berut - Lebenon), Vol 3, Page 126]

It is said in Rooh al-Bayan, about this verse:

وما روي عن الانبياء و الاولياء من الاخبار عن الغيوب فبتعليم الله تعالى اما بطريق الوحي او بطريق الالهام والكشف ... و كذا اخبر بعض الاولياء عن نزول المطر و اخبر عما في الرحم من ذكر و انثي فوقع كما اخبر
And whatever the information about the Unseen (Ghayb) are reported from the apostles and the mystic saints, these are the blessings from Almighty Allah either by way instruction from Him or Revelation (Wahi) or Inspiration (Ilhaam). Likewise some saints (Auliya) predicted rainfall, some about the child in the womb, these all proved correct. [Tafsir Rooh al-Bayan, Vol 10, Page 446 / 447]

It is stated in Tafseer-e-Ahmadiyyah under this verse:

ولك ان تقول ان علم هذه الخمسه و ان لايعلمها احد الا الله لكن يجوز ان يعلمها من يشاء من محبيه و اولياء بقرينه قوله تعالى ان الله عليم خبير بمعني المخبر
And you can also say that though Allah is the absolute knower of all these things, it is not unjustifiable that he may inform some such chosen servants (Prophets, Saints, Scholars) whom He pleases in any or all these subjects for Allah besides knowing (Aleem) himself, he can also inform others (Khabeer) of that knowledge.

 
Prophet's Knowledge of Five Secrets in Ahadith

Now, Let us discuss the Five Secrets and show how far they relate to the realm of the Unknown and how much of it can be shared by Messengers of Allah as far as their knowledge is concerned.

It is recorded in Sahih al Bukhari and Tafsir al Khazin:

فقام على المنبر ، فذكر الساعة ، فذكر أن فيها أمورا عظاما ثم قال من أحب أن يسأل عن شىء فليسأل ، فلا تسألونى عن شىء إلا أخبرتكم ما دمت فى مقامى هذا. فأكثر الناس فى البكاء ، وأكثر أن يقول سلونى. فقام عبد الله بن حذافة السهمى فقال من أبى قال أبوك حذافة. ثم أكثر أن يقول سلوني سلوني
The Holy Prophet (Peace be upon Him) stood on the Pulpit (Mimbar) and spoke about the things relating to the Day of Judgment and said that the occurrence of the fateful day many events of grave significance would have taken place. He said to the people present on the occasion to ask any thing they are keen to know about. He said: By Allah the Almighty! till such time I am on the pulpit (Mimbar) any thing you ask I shall give the answer thereto. One stood up and asked, "Where is my place? The Holy Prophet (Peace be upon Him) O replied:' In the hell! Then Abdullah bin Huzafa asked: 'Who is my farther? He replied, 'Huzafa'. After that he repeatedly said: Ask, Ask, Ask. (But there was no more question to be asked).[Sahih Bukhari, Vol 2, Page 424, Hadith 540 - Tafseer al Khazin (5:101), Vol 2, Page 341]

It may be noted that to be a person destined to be sent in the hell or the paradise, relates to the basic five things of the Unseen, namely whether a person is a righteous one or a transgressor. Similarly to know about real father, the real answer is the secret known only to the mother. It has nothing to do with knowledge of the Unseen! The answers given by the Holy Prophet (Peace be upon Him) show that he was aware about the reality of the man who was declared to be sent to hell was transgressor in his practical life; Similarly. The Holy Prophet (Peace be upon Him) knew that the father of Abdullah was Huzafa, declaring there by that the mother of Abdullah was chaste and maintained her purity or her moral modesty.

Sayyeduna Anas narrated about the incident took place in Battle of Badr:

قال رسول الله صلى الله عليه وسلم هذا مصرع فلان قال ويضع يده علي الارض هاهنا هاهنا قال فما مات احدهم عن موضع يد رسول الله صلي الله عليه وسلم
The Messenger of Allah (may Peace be upon Him) said: This is the place where so and so would be killed. He placed his hand on the earth (saying) here and here; (and) none of them fell away from the place which the Messenger of Allah (may Peace be upon Him) had indicated by placing his hand on the earth.

Sahih Muslim, Book 19 (The Book of Jihad and Expedition), Hadith 4394
Sahih Muslim, Kitab Al-Jihad wa'l-Siyar, Vol 9, Page 247, Hadith 3330

It may be remembered in this connection that according to Holy Qur'an it is of the Five Fore-knowledge known only to Allah Almighty about the place where a certain person would die, and which the Holy Prophet (Peace be upon Him) indicated one day in advance of the battle of Bad'r.

أخبرنى سهل رضى الله عنه يعنى ابن سعد قال قال النبى صلى الله عليه وسلم يوم خيبر لأعطين الراية غدا رجلا يفتح على يديه ، يحب الله ورسوله ، ويحبه الله ورسوله فبات الناس ليلتهم أيهم يعطى فغدوا كلهم يرجوه فقال أين على. فقيل يشتكى عينيه ، فبصق فى عينيه ودعا له ، فبرأ كأن لم يكن به وجع ، فأعطاه فقال أقاتلهم حتى يكونوا مثلنا . فقال انفذ على رسلك حتى تنزل بساحتهم ، ثم ادعهم إلى الإسلام ، وأخبرهم بما يجب عليهم ، فوالله لأن يهدى الله بك رجلا خير لك من أن يكون لك حمر النعم
Narrated Sahl: On the day (of the battle) of Khaybar the Prophet said, "Tomorrow I will give the flag to somebody who will be given victory (by Allah) and who loves Allah and His Apostle and is loved by Allah and His Apostle." So, the people wondered all that night as to who would receive the flag and in the morning everyone hoped that he would be that person. Allah's Apostle asked, "Where is 'Ali?" He was told that 'Ali was suffering from eye-trouble, so he applied saliva to his eyes and invoked Allah to cure him. He at once got cured as if he had no ailment. The Prophet gave him the flag. 'Ali said, "Should I fight them till they become like us (i.e. Muslim)?" The Prophet said, "Go to them patiently and calmly till you enter the land. Then, invite them to Islam, and inform them what is enjoined upon them, for, by Allah, if Allah gives guidance to somebody through you, it is better for you than possessing red camels."

Bukhari, Book 4 (Fighting for the Cause of Allah), Volume 52, Hadith 253
Bukhari, Kitabul Jihad Wal Sayyar, Volume 10, Page 198, Hadith 2787
Bukhari, Kitabul Magazi, Volume 13, Page 110, Hadith 3888
Sahih Muslim, Fazail As-Sahaba, Vol 12, Page 129, Hadith 4420
Sunan Al Tirmidi, Kitabul Manaqib An Rasoolillah, Vol 12, Page 187, Hadith 3658
Sunan Ibne Maja, Kitabal Muqaddima, Vol 1, Page 130, Hadith 114

Hassan ibn Thabit said:
نبي يرى ما لا يرى الناس حوله
ويتلو كتاب الله في كل مشهد
وإن قال في يوم مقالة غائب
فتصديقها في اليوم أو في غدA Prophet who sees around him what others do not
And recites the Book of Allah in every assembly!
If he says something of a day which he has not yet seen
What he says is confirmed on the morrow or the next day.
Maujam al-Kabir At-Tibraani, Vol 4, Page 48-50
AlAhad Wal Mathani Vol 9, Page 463
Ma'arafatis Sahaba Li Abi Naeem Isbahani, Vol 6, Page 398
Al-Isti'aab Fi Ma'arfatil Ashaab, Vol 2, Page 137
Simtun Nujoom, Vol 1, Page 150
Al-Waafi Bil Wafyaat, Vol 5, Page 313
Taraakh-e-Damishq, Vol 3, Page 322
Al-Hakim Vol 3, Page 9-10
Al-Isti'ab Vol 4, Page 1958-1962
Dala'il al-Nubuwwa Lil Baheeqi, Vol 1, Page 266
Dala'il al-Nubuwwa Li Abi Naeem Isbahani, Vol 1, Page 276
Sharh Usuli I'tiqadi Ahlas Sunnah, Vol 4, Page 780
Tafseer At-Tibri, Book 102, Vol 2, Page 411
Ibn Habban in al-Thiqat Vol 1, Page 128
Al-Iktifa Vol 1, Page 343

It is to be noticed in this connection that according to Holy Qur'an it is of the Five Secrets known only to Allah Almighty about what will happen tomorrow and which the Holy Prophet (Peace be upon Him) told on the day when battle of Khaybar took place. Also the Belief of the Exalted Sahabi Hadrat Hassan bin Thabit is also crystal clear form his lovely Quadrant!!

It is stated in Dalail an-Nabuwwah li Abi Nu'aym:

عن ابن عباس رضي الله عنهما قال : حدثتني أم الفضل قالت : مررت بالنبي صلى الله عليه وسلم فقال : إنك حامل بغلام فإذا ولدت فأتيني به . قالت : فلما ولدته أتيت به النبي صلى الله عليه وسلم فأذن في أذنه اليمنى وأقام في أذنه اليسرى وألبأه من ريقه وسماه عبد الله وقال : اذهبي بأبي الخلفاء . فأخبرت العباس وكان رجلا لباسا فلبس ثيابه ثم أتى إلى النبي صلى الله عليه وسلم فلما بصر به قام فقبل بين عينيه . قال : قلت : يا رسول الله ، ما شيء أخبرتني به أم الفضل ؟ قال : هو ما أخبرتك ، هذا أبو الخلفاء ، حتى يكون منهم السفاح ، حتى يكون منهم المهدي
Abdullah Ibne Abbas narrates from Ummul Fadl, She said, "Once I passed nearby Syyeduna Rasoolullah SallAllaho 'Alaihi wa Sallam. He said, 'You are pregnant and you have a son in your womb. Bring him to me when he will take birth' Ummul Fadl said that, 'After some time my son took birth and I brought him to Prophet Peace be upon Him. He gave Adhan in his right ear and said Aqamat in the left and put his lu'aab in his mouth and name him Abdullah and said to me, 'take this father of Khaleefa' Ummul Fadl told it to her Husband Abdullah Ibne Abbas. Ibne Abbas went to Prophet Peace be upon Him and said that Ummul Fadl had told him such and such. Prophet Peace be upon Him replied, 'Its true! This child would become the father of caliphates. One would be named as Saffah and other would be named as Mehdi'". [Dalail an-Nabuwwah li Abi Nu'aym, Vol 2, Page 81, Hadith 467]

From these Ahadith it is evident that Almighty Allah has bestowed the knowledge of these five subjects on the Holy Prophet (Peace be upon Him).

 
Sayings of Prominent Scholars and Mystics

We now present the statements given by the scholars in respect of these five elemental subject matters. Some important explanation, can be consulted notably Imam Qurtubi, the expositor of Saheeh Muslim, Imam al-Ayni, Imam Ahmad Qastalani, the expositor of Sahih Bukhari, Allama Ali Qari in the Mirqat, the exposition of Mishkat, explain the Hadeeth (The Five of which none but Allah knows):

فمن ادعى علم شيء منها غير مسنده إِلى رسول الله صلى الله عليه وسلم كان كاذبا في دعواه
"Anybody who claims to have knowledge of any of these Five without Allah's Prophet's (SallAllaho 'Alaihi wa Sallam) informing him on it is a liar in his claim."

Umdat al-Qari Sharha Al-Bukhari, Kitab-al-Eman, Idarat-ut-Taba'at-al-Muniriyya , Vol 1, Page 290
Irshad as-Saari, Sharha Al-Bukhari, Kitab-al-Eman, Dar-ul-Kitab Al-Arabi , Vol 1, Page 141
Fath al-Baari Sharha Al-Bukhari, Kitab-al-Eman, Vol 1, Page 80, Hadith 48

It is crystal clear that Allah's Prophet (Sallallahu 'Alaihi wa Sallam) enshrines the knowledge of these Five Unknowns and can inform any of his men on any of these Unknown. That is why the claim of a person to the knowledge of them without His (upon Him Salat and Salam) information is false.

The Researcher Shaikh Abdul Haq Dehlwi (Quddisa Sirruhu), in his "Lama'at" - The exposition of Mishkat writes on this Hadeeth:

المراد لا تعلم بدون تعلیم اللہ تعالی منه
"This means that these Five cannot be known without the instruction of Allah Ta'ala".[Ash'at al Lama'at, Maktabtul Ma'ariful Ilmiyah, Vol 1, Page 73]

In the same 'Ash'atul Lam'aat, Shaikh Abdul Haq elaborates this very hadith as under:

The idea is that no one can know those five aspects of the Ghayb with the help of his own wisdom unless Allah Almighty informs (inspires) him because no one knows (nor can any one know) about these things except Almighty Allah Who may inform the person concerned either through inspiration (Ilhaam) or Revelation (Wahi). [Ash'at al Lama'at, Maktabtul Ma'ariful Ilmiyah, Vol 1, Page 74]

Imam Qastalani in his book, Sharha Bukhari in the Tafseer of Sura Ra'ad:

لا یعلم متی تقوم الساعة الا اللہ الا من ارتضی من رسول فانه من یشاء من غیبیه والولی التابع له یا خذ عنه
"No one except ALLAH Ta'ala knows, when the Judgment Day will come, but His chosen Messengers. He discloses His unseen to any of His Messengers; but as far as Awliya are concerned, they receive these Unseen from the Prophets (Salat Was Salam). [Irshad as-Saari, Kitab-ut-Tafseer, Surah Ra'ad, Darul Kitab al-Arabi, Vol 7, Page 186]

Here the possibility to have that particular knowledge by the Auliya has been made in the manner that this knowledge is originally imparted to the Prophets and the Auliya receive it from them. And the very fact is that the Ayah denies those other than the Prophets the knowledge of the Unknown originally or directly, not absolutely or indirectly.

Mentioning the false doubts of the false sect Mu'tazala about the miracles of Auliya and refuting them in "Sharh al-Maqasid", Allama Sa'ad al-Deen Taftazani says:

الخامس هوا في الاخبار عن المغيات قوله تعالي فلا يظهر علي غيبيه احدا الا من ارتضي من رسول خص الرسل من بين المرتضين بالاطلع علي الغيب فلا يطلع غيرهم وان كانوا اولياء مرتضين، الجواب ان الغيب ههناليس للعموم بل مطلق او معين هوا وقت وقوع القيمة بقرينة السباق ولا يبعد ان يطلع عليه بعض الرسل من الملئكة او البشر فصيح الاستثناء
"Their fifth argument pertains to their denial that the Auliya have the knowledge of the Unknown. They predicate their argument on the Ayah. 'Allah is the Knower of the Unknown, so He does not reveal His Unknown to anyone but the Prophet whom He chooses' they argue that the Unknown is accordingly particular to the Prophets, consequently Allah Ta'ala does not inform anybody except the Prophets on the Unknown, not even the Auliya. The answer to this argument is that here "The Unknown" is not for the general but is absolute or definite and that is, in accordance with the previous Ayah, the time of the occurrence of the Day of Judgement. And it is not distant of the Messengers out of men and angels to be granted its knowledge. On this ground the exception made by Allah ta'ala is correct. [Sharh-ul-Maqasid, Darul Mu'arif An-Nau'maniyah (Lahore), Vol 2, Page 204/205]

The above exquisite passage amply demonstrates that the Wahhabia are worse than even the Mu'tazala: for the Mu'tazala denied the Honourable Auliya the knowledge of the Unknown but not the Prophets; while the vicious Wahhabia have denied the Prophets themselves.

It is recorded about the Five Knowledges in Anhah al-Hajjah Hashiaya Ibne Maaja:

اخبر الصديق زوجته بنت خارجة انها حاملة بنت فولدت بعد وفاته ام كلثوم بنت ابي بكر فهذا من الفراسة والظن و يصدق الله فراسة المومن
Siddiq-e-Akbar Abu Bakar Siddiq informed his wife Bint-e-Kharijah that she was pregnant with a daughter. A daughter was born to his wife but by that time Hadrat Abu Bakr had left the world on his wafat. This is an example of foresight and prudence of a Momin which Almighty Allah proves true (in due course of time).

Bayhaqi in his Sunan al-Kubra [6:170] - Imam Malik Ibn Anas in his Mau'ta [2:752] - Albani in his Irwa al Galeel [6:61] - Ibn Asakir in Darikh al-Damishq [30:424] - Ibn Hajr in al-Isabah [8:80] and Imam Jalal al-Din Suyooti in Tarikh al-Khulafa [1:83] have recorded the the above narration.
 
Hafiz-ul-Hadith Sayyidi Ahmad Maliki reports the Ghawth of the time Sayyid Shareef Abdul Azeez Mas'ood Hasani (Radi Allahu Ta'ala Anhu) as saying:

ھوا صلى اﷲ تعالى عليه وسلم لا یخفی علیه شئ من الخمس المذكورة فی الایة الشریفة وكیف یخفی علیه ذالك والاقطاب السبعة من امته الشریفة یعلمونہا وھم دون الغوث فكیف بالغوث فكیف بسید الاولین و الاخرین الذی ھوا سبب كل شئ ومنه كل شئ
"The Five Unknown [i.e. (1) when will the Day of Judgment be? (2) When, where and how much will it rain? (3) What is there in the womb of a female? (4) What is to happen tomorrow? (5) When and where will so and so person die? Mentioned in the Great Ayah are not secret to Him (Sallallahu 'Alaihi wa Sallam). And how can they be secret to Him when the Seven Qutbs out of His Umma know them, and the Qutbs are subordinate to the Ghawth. So what about the Ghawth! And above all what about the Chief of the First and the Last, who is the Cause of everything and from Whom everything emanates!

"Al-Ibreez" further goes on:

قلت للشیخ رضی اللہ تعالی عنه فان علماء الظاھرمن المحدثین وغیرھم اختلفوا فی النبی صلى اﷲ تعالى عليه سلم ھل كان یعلم الخمس فقال رضی اللہ تعالی عنه كیف یخفی امرالخمس علیه صلي اﷲ تعالى عليه وسلم والواحد من اھل التصرف الا بمعرفة ھذہ الخمس
"I asked the Shaikh that the exteriorist Ulema out of the Muhadditheen differed from one another in the issue of the Five whether the Prophet (Sallallahu 'Alaihi wa Sallam) had the knowledge of them or not. The Shaikh said: "How can the Five be concealed from Him. (SallAllaho 'Alaihi wa Sallam) when none of "The Ahl-u-Tasarruf" (The Divine power-wielding) of His Umma cannot wield power and authority unless he knows the Five." [Al-Ibriz, Chapter 2, Mustafa AlBaabi (Egypt), Page 167/168]

Allama Shanwani, in "Jami'un Nihaya", has reported it as Hadeeth that:

قد ورد ان اللہ تعالی لم یخرج النبی صلى اﷲ تعالى عليه وسلم حتی اطلعه علی كل شئ
"Allah Ta'ala did not take the Prophet (SallAllaho 'Alaihi wa Sallam) out of this world but when He Ta'ala had informed Him (upon Him Salat and Salam) on every thing. [Jami'un Nihaya]

Allama Shanwa'ee says in the same book:

قال بعض المفسرين لايعلم هذا الخمس علما لدنيا ذاتيا بلا واسطه الا الله فالعلم بهذا الصفة مما اختص الله به واما بواسطة فلا يختص به
Some commentators (Mufassireen) are of the opinion that the knowledge of the five aforesaid events are not possible to be acquired by any one personally and directly on his own with expect the bestowment by Almighty Allah as these knowledges are exclusive to Him. But the indirect acquision of these knowledges through a medium does not remain exclusive to divine authority and can be known to chosen servants of Almighty Allah.[Jami'un Nihaya]

The Great Imam Suyuti, in his book Raudh an-Nadheer, the exposition of Jami as-Sagheer writes on this Hadeeth:

اما قوله صلى اﷲ تعالى عليه وسلم الا هوا فسر بانه لا يعلمها احد بذاتة ومن ذاته الا هوا لكن قد تعلم باعلام اﷲ تعالى فان ثمه من يعلمها وقد وجدنا ذالك لغير واحد كما راينا جماعة علموا متي يموتون و علموا مافي الارحام حال حمل المراة و قبله
"So far as His (upon him salat and salam) statement that none but Allah knows these Five Unknown, it means that Allah knows these Five Unknown by his own self, none other. Yet others can know them only by His imparting. So there are those who know them, and we have met a group of persons who knew when they would die and what was in the Womb of a woman before delivery." [Raudh-un-Nadheer Sharah Al-Jami'us Sagheer]

Again the same Allama Jalaluddin Sayooti says in his 'Khasais al-Kubra':

وعرض عليه ما هو كائن في أمته حتى تقوم الساعة
All the things which were to happen to his Ummah till the advent of the Day of Judgement by way of the Knowledge of the Unseen were presented to the Holy Prophet Hadrat Muhammad Mustafa SallAllaho Alaihi wa Sallam. [Khasa'is al-Kubra, Vol 2, Page 292]

Allama Bajouri in Sharh Qasida Burdah and Shaykh Ahmad Bin Muhammad as-Sawi in Hashiya ala Tafsir Jalalain says:

لم يخرج النبي عليه السلام من الدنيا الا بعد ان اعلمه الله بهذه الامور الخمسة
The Holy Prophet (Peace be upon Him) did not leave the world (Wisaal) until ALLAH granted all the five things in full to his knowledge. [Hashiya ala Tafsir Jalalain, Vol 3, Page 215 - Hashiya Al-Bajouri Alal Burda, Page 92]

In Futoohaat-e-Wah'biya Sharha Arba'een al-Nawawi, The religious scholar Ibne Atiyyah says:
الحق كما قال جمع ان الله لم يقض نبينا عليه السلام حتي اطلعه علي كل ما ابهم عنه الا انه امر بكتم بعض والاعلام ببعضThe truth is what a sect has said that Almighty Allah did not please the Holy Prophet (Peace be upon Him) leaving the world (Wisal) until he had informed him of all the secrets of the universe with special permission to disclose some of these secrets and some to remain hidden.

Imam Ibn Hajar Makki says in his exposition of The Hamziyya:

انہ تعالی اختص بہ لكن من حیث الاحاطة فلا ینا فی ذالك اطلاع اللہ تعالی لبعض خواصہ علی كثیر من المغیات حتی من الخمس التی قال صلی اللہ تعالی وسلم فیھن خمس لا یعلمھن الا اللہ
"The Unknown is peculiar to Allah Ta'ala but in the sense of its comprehensiveness. Consequently it does not negate Allah Ta'ala's intimating some of His choice with many of the Unknown Secrets even some of the Five of which the Prophet (SallAllaho 'Alaihi wa Sallam) has said that none but Allah knows them." [Afdalul Qura li Qura'ee Ummul Qura, Majma'us Saqafi (Abu Dhabi), Page 143-144]

In his commendable book "Ajab-ul-Ajaib", the exposition of Salat-ul-Hadrati Sayyidi Ahmad Badawi Kabeer (radiyallahu ta'ala anhu), Allama Uthmawi says:

قیل انه صلى اﷲ تعالى عليه وسلم اوتی علمہا ای الخمس فی اخر الامر لكنه امر فیھا بالكتمان وھذا القیل ھوا الصحیح
"It is said that He (SallAllaho 'Alaihi wa Sallam) was granted the knowledge of the Five at last but was commanded to keep it, and this very is the accurate statement." [Ajab al-Ajaib Sharah Salat Syed Ahmad Kabeer Badawi]

Shah Abdul Aziz Muhaddith Dehlawi in Bustaan-e-Muhaddiseen has said:

It is reported that no child of the father of Shaykh Ibn Hajar survived after birth, Disheartened by this tragedy he approched the shaikh to bless him with a child. The shaikh gave him the glad tiding that in his progeny a son will be born who will enlighten the world with his erudition.

 
Conclusion:

These narrations and sayings also affirm that Almighty Allah has given the knowledge of the Five Unseen events to His servants with whom He is pleased. How was it possible that the Holy Prophet Hadrat Muhammad SallAllaho 'Alaihi wa Sallam did not possess the knowledge of these Five events when his knowledge supersedes and transcends the total knowledge of all creatures. Moreover all these events are ephemeral and transitory in nature subject to change, and as such being in possession of knowledge of these events does not mean sharing powers of Almighty Allah. Only things which are immutable and predetermined are in the knowledge of Almighty Allah and beyond the reach of the people except those of extraordinary merits whom Allah has chosen for this grace.

AlHamduLILLAH!! we have presented the reported aspects of the Five Knowledges of the Unseen through the Authentic Commentaries of Qur'an, Ahadith and the books of the Prominent learned Scholars and Mystic. Through which, It is proved without a doubt that Allah the Almighty has bestowed the knowledge of the Greater parts of the Five Exclusive knowledges of the Ghaib to His Beloved Habeeb Kareem Alaihi afDalus Salati wat Tasleem. One who denies this quality, is one led astray and faithless, as denier of Ahadith.

Description of the Beloved Prophets Blessed Physic

It is impossible to turn a blind eye to the fact that Beloved Prophet Muhammad (Praise and Peace be upon Him) is by far the most worthy and the greatest of all mankind, and that he is the most perfect of all, adorned with the most excellent virtues and qualities.
وأحسن منك لم تر قط عيني
I haven’t seen the lovely personality like you

وأجمل منك لم تلد النساء
And no mother have given birth to such a wonderful personality

خُلِقْتَ مبرءاً من كل عيب
You are created free from every fault

كأنك قد خُلِقْتَ كما تشاء
You were created, as you wanted to be
His physical description and character have been reported by many of his Companions and we are told that he was the most handsome man ever created, surpassing Prophet Yousuf Alaihis Salam for whom the women of the city cut their hands,
 
فلما سمعت بمكرهن ارسلت اليهن واعتدت لهن متكا واتت كل واحدة منهن سكينا وقالت اخرج عليهن فلما راينه اكبرنه وقطعن ايديهن وقلن حاش لله ما هذا بشرا ان هذا الا ملك كريم
And when she heard of their secret talk, she sent for them and prepared cushioned mattresses for them and gave a knife to each one of them and said to Yusuf, "Come out before them!" When the women saw him they praised him and cut their hands, and said, "Purity is to Allah - this is no human being; this is not but an honorable angel!" [Surah al-Yousuf, Verse 31]
 
A Green Turban Shaped round a Kullah, A Stick and A cotton Mantle or Cloak attributed to
Sayyiduna wa Mawlana Rasoolullah Sallallaho Alaihi wa Aalihi wa Sallam
 Beloved Prophet's Physical Description
 
  • His complexion was radiant.
  • His eyes were black... deep... widely set and naturally mascaraed with a slight tinge of pink... accentuated by long eyelashes.
  • His nose was distinctive.
  • His teeth evenly spaced.
  • His face was round with a broad forehead.
  • His beard was thick and reached his chest.
  • As for his chest and abdomen they were equal in size.
  • His shoulders were broad as was his chest.
  • His bones were large as were his arms.
  • The palms of his hands were thick as were the soles of his feet.
  • His fingers were long and his skin tone fair.
  • The hair between his chest and navel was fine.
  • He was of medium stature... however, when a tall person walked by his side the Prophet (Praise and Peace be upon Him) appeared to be the taller.
  • As for his hair it was neither curly nor straight.
  • When he laughed his teeth were visible like a flash of lightning or they have been described as white as hailstones.
  • His neck was balanced, neither broad nor fat, as for his body it was firm and did not lack firmness.
 
Burda Sharif (Cloak) of Sayyiduna Rasoolullah Sallallaho Alaihi wa Sallam stored under three beautiful Pure Gold Boxes and a Mantle having embroidery done with the threads of Gold placed in One Large Separate Room at Topkapi Museum, Istanbul, Turkey
Sayings of the N0ble Companions
about the beloved Prophet's blessed Physic

The following sayings are but a fraction of the multi narrations of the Companion's description of the Prophet (Praise and Peace be upon Him) although they are but a sampling, they are sufficient to convey the perception of his handsomeness. Everyone who met him said they had never seen anyone like him.

When the Companion Sayyiduna Bar'a Radi Allahu Ta'ala Anho saw a lock of the Prophet's hair resting on his red robe he commented,
 
ما رأيت من ذي لمة في حلة حمراء أحسن من رسول
"I have never seen anyone with a more beautiful lock of hair than his resting on a red robe."
Sunan Darimi, Vol. 1, Page 35
Dalail an-Nabuwwah lil Bayhaqi, Vol. 1, Page 315
Shamail Tirmidhi, Page 3

Sayyiduna Abu Hurayrah Radi Allahu Ta'ala Anho said,
 
ما رأيت شيئا أحسن من رسول الله ، كأن الشمس تجري في وجهه ، وإذا ضحك يتلألأ في الجدر
"I have never seen anyone more handsome than the Messenger of Allah, it was as though the sun was shining upon his face and when he laughed it reflected from the wall."

Musnad Imam Ahmad, Vol. 2, Page 350
Ibne Hibban, Vol. 8, Page 74
Muwahib al Laduniyah, Vol. 1, Page 271
Anwaarul Muhammadiyah, Page 133
Hashia Shamail Tirmidhi, Page 16
Sharha Shifa Mula Ali Qari, Hashia Naeemur Riyadh. Vol. 1 Page 338
Madarijun Nabuwwah (Persian) Page 12
Hujatullahi Ala al-Alameen, Page 689
 
 
The Blessed and Fragrant Hairs of Beloved Prophet SallAllahu Alaihi wa Aalihi wa Sallam
The beloved companion of the Prophet (SallAllahu Alaihi wa Sallam) Hadrat Anas (Radi Allahu Anhu) states,
لما كان اليوم الذى دخل فيه رسول الله المدينة أضاء منها كل شىء
"The day on which Prophet (SallAllahu Alaihi wa Sallam) arrived in Madinatul Munawwara. It was His Noor through which every thing in Madinatul Munawwara became bright."
Sunan Tirmidhi, Vol. 2, Page 202, Hadith 3978
Sunan Ibn Majah, Vol. 5, Page 201, Hadith 1700
Mishkaat al-Masabih, Page 547Tabqaat ibn Sa'ad, Vol. 1, Page 221
Muwahibul ladaniyah, Vol. 1, Page 68
Anwaar al Muhammadiyah, Page 38
Seerate Halbia, Vol. 2, Page 234
Jawahir al Bihar, Page 60
Khasaisul Kubra, Vol. 1, Page 471
Madarijun Nabuiwah, Vol. 2, Page 81
Mustadrik, Vol. 3, Page 12

Ibn Asakir narrates from the Mother of the Believers, Sayyidah Ayeshah Radi Allahu Ta'ala Anha:
كنت أخيط في السحر فسقطت مني الابرة فطلبتها فلم أقدر عليها فدخل رسول الله فتبينت الإبرة بشعاع نور وجهه
"I was sewing when the needle fell. Despite searching, I was unable to find it. It was just then that the Messenger of Allah (SallAllahu Alaihi wa Sallam) came. From the light emanating from the Prophet's blessed face, I was able to see the needle.." [Khasais al-Kubra, Vol. 1, Page 109 | Sharha Shifa Hashiya Naseem ar-Riyadh]
Someone asked Jabir Ibn Samura Radi Allahu Ta'ala Anho,
كان وجهه مثل السيف ؟ فقال : لا ، بل مثل الشمس ، والقمر ، وكان مستديرا
"Was his face like a sword?" He replied, "No, it was like the sun and the moon, and round." [Sahih Muslim, Vol. 4, Page 1823]

Your face is as bright as the full moon
Let your grace and light fall on me soon

Umm Ma'bad Radi Allahu Ta'ala Anha, the lady from whom the description of the Prophet (Praise and Peace be upon Him) was more profuse, said,
أجمل الناس من بعيد ، وأحلاه ، وأحسنه من قريب
"Even from a distance he was the most beautiful of people, and as he drew near it was apparent that he was the most handsome." [Dalail an-Nabuwwah lil Bayhaqi, Vol. 1, Page 279]
Abi Hala's son said,
يتلألأ وجهه تلألؤ القمر ليلة البدر
"His face glowed like the full moon." [Shamail Tirmidhi, Page 21]
AsSalatu wa asSalamu Alaiku Ya Sayyidi Ya Habeebi Ya RasoolALLAH
SallAllahu Alaihi wa Aalihi wa SaHbihi wa Baraaka wa Sallam
Sayyiduna Ibn Abbas Radi Allahu Ta'ala Anhu states,
إذا تكلم رئى كالنور يخرج من بين ثناياه
"When the Beloved of Allah (SallAllahu Alaihi wa Sallam) used to speak then noor could be seen emerging from between his blessed teeth."
Dalail an-Nabuwwah, Vol. 1, Page 162, Hadith 141
Sunan Darimi, Vol. 1, Page 70, Hadith 59
Shamail Tirmidhi, Vol. 1, Page 16
The fourth khalifa of Islam, Hadrat Sayyiduna Mawla Ali al-Murtuda may Allah honor his face, said at the end of his description of the Prophet (Praise and Peace be upon Him)
من رآه بديهة هابه ، ومن خالطه معرفة أحبه ، يقول ناعته : لم أر قبله ، ولا بعده مثله
"Anyone who came upon him by chance became filled with timidity towards of him and those who kept company with him loved him." [Shamail Tirmidhi, Page 21]
None like you was ever seen or created;
Authority stands in your person consummated.

May Allah illuminate my heart and yours, and increase our love for this Noble Prophet Praise and Peace be upon Him and keep us firm on the Maslak-e-Haqq Ahl as-Sunnah wa al-Jama'ah... Aameen!!
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Hazrat Khadija tul Kubra


Sayyiduna Rasoolullah's (SallAllaho Alaihi wa Sallam) marriage with Sayyidah Khadija Radi ALLAHu Ta'ala Anha took place about fifteen years before the beginning of the Revelation, he being 25, and she was 40 years old. She was a rich widow and ran a large trade of her own. It was she who offered herself in marriage to the Holy Prophet Muhammad SallAllaho Alaihi wa Sallam who was associated with her in her trading ventures. From the time of her marriage with the Holy Prophet SallAllaho Alaihi wa Sallam till her death, over a period of twenty years, she gave her husband ease of circumstances, and deep love and devotion.
 
In spite of conspicuous difference in age, Sayyiduna Rasoolullah's SallAllaho Alaihi wa Sallam love for Sayyidah Khadija Radi ALLAHu Ta'ala Anha never wavered. When death parted her from the Beloved Nabi SallAllaho Alaihi wa Sallam after having shared with him for 28 years the toils and trials of life, especially the first ten years of his Ministry of Prophethood, he deeply mourned her death. Once Sayyidah Ayesha Radi ALLAHu Ta'ala Anha asked him if she had been the only woman worthy of his love. Sayyiduna Rasoolullah SallAllaho Alaihi wa Sallam replied in an honest burst of tender emotion:

 
"She believed in me when none else did. She embraced Islam when people disbelieved me. And she helped and comforted me when there was none else to lend me a helping hand."
 
In the heart of the Holy Prophet SallAllaho Alaihi wa Sallam grateful and affectionate remembrance of her remained fresh until the very end of his life. The Holy Prophet SallAllaho Alaihi wa Sallam remained true and loyal to Sayyidah Khadija Radi ALLAHu Ta'ala Anha until he was over 50 years old. This had been the case at a time when polygamy was normal among the Arabs. Moreover, since no male offspring of Sayyidah Khadija Radi ALLAHu Ta'ala Anha survived, he had all the necessary justification to marry another woman considering that newborn daughters were customarily buried alive and male offspring alone regarded as rightful heirs.
 
Before Sayyiduna Rasoolullah SallAllaho Alaihi wa Sallam announced his Prophethood he had lived 17 years of married life, and thereafter eleven more years without ever thinking of marriage with another woman. He was kind to all her fellows and occasionally sent them gifts.

 
"Never was I jealous of any of the Prophet's wives", said Sayyidah Ayesha Radi ALLAHu Ta'ala Anha, "but Khadija, although I never saw her. Her sweet memory never blurred in the Prophet's SallAllaho Alaihi wa Sallam heart. Once I hurt his feelings on this issue and he replied gravely, 'Allah SubHanuhu wa Ta'ala has blessed me with her love.'"
 
Sayyiduna Khadija Radi ALLAHu Ta'ala Anha bore the Beloved Habeeb SallAllaho Alaihi wa Sallam seven children, the first born was named Sayyiduna Qaasim Radi ALLAHu Ta'ala Anho, after whom, according to Arab custom, the Holy Prophet SallAllaho Alaihi wa Sallam received the Kunya "Abul Qaasim" or "the father of Qaasim". Then were born Sayyiduna Tayyab Radi ALLAHu Ta'ala Anha and Sayyiduna Taahir Radi ALLAHu Ta'ala Anhum Ajmaa'een. All of them passed away in their infancy. Amongst the daughters Sayyidah Ruqayya Radi ALLAHu Ta'ala Anha was the eldest, then came Sayyidah Zaynab Radi ALLAHu Ta'ala Anha, Sayyidah Umm Kulthoom Radi ALLAHu Ta'ala Anha and the last and best known of them was Sayyidah Faatima Radi ALLAHu Ta'ala Anha.
 
Sayyiduna Abdullah bin Ja'far Radi ALLAHu Ta'ala Anha reported that he heard Sayyiduna Ali Radi ALLAHu Ta'ala Anho saying in Kufa that Allah's Messenger SallAllaho Alaihi wa Sallam said:

 
"The best of the women of her time was Mariam Radi ALLAHu Ta'ala Anha, daughter of Imran, and the best of the women of her time was Khadija Radi ALLAHu Ta'ala Anha, daughter of Khuwailid. Abu Kuraib said that Waki' pointed towards the sky and the earth. What this implies is that Mariam Radi ALLAHu Ta'ala Anha and Khadija Radi ALLAHu Ta'ala Anha were best in their respective times not only amongst the creatures of the earth, but of the heaven too."
 
Sayyiduna Abu Hurayra Radi ALLAHu Ta'ala Anha reported that Sayyiduna Jibra'eel Alaihis Salam came to Allah's Messenger SallAllaho Alaihi wa Sallam and said:

 
"Allah's Messenger! Khadija is coming to you with a vessel of seasoned food or drink. When she comes to you, offer her greetings from her Lord, the Exalted and Glorious, and on my behalf and give her glad tidings of a palace of jewels in Paradise wherein there is no noise and no toil".
 

This Hadith has been narrated on the authority of Abu Hurayra Radi ALLAHu Ta'ala Anha through another chain of transmitters with a slight variation of wordings.
 
Sayyidah Ayesha Radi ALLAHu Ta'ala Anha reported that Allah's Apostle SallAllaho Alaihi wa Sallam gave glad tidings to Sayyidah Khadija bint Khuwailid Radi ALLAHu Ta'ala Anha of a palace in Paradise. Sayyidah Ayesha Radi ALLAHu Ta'ala Anha further reported:

 
"Never did I feel jealous of any woman, as I was jealous of Khadija Radi ALLAHu Ta'ala Anha. She had died three years before the Holy Prophet SallAllaho Alaihi wa Sallam married me. I often heard him praise her, and his Lord, the Exalted and Gracious, had commanded him to give her the glad tidings of a palace of jewels in Paradise, and whenever he slaughtered a sheep he presented its meat to her female companions".
 

In another Hadith, Sayyidah Ayesha Radi ALLAHu Ta'ala Anha added:

 
"I annoyed him one day and said, 'It is Khadija Radi ALLAHu Ta'ala Anha only who always prevails upon your mind'. Thereupon, Allah's Messenger SallAllaho Alaihi wa Sallam said, 'Allah SubHanuhu wa Ta'ala Himself had nurtured Her love in my heart.'"
 
Sayyidah Ayesha Radi ALLAHu Ta'ala Anha reported that Allah's Messenger SallAllaho Alaihi wa Sallam did not marry any other woman till Sayyidah Khadija's Radi ALLAHu Ta'ala Anha death. The point is why did Allah's Messenger SallAllaho Alaihi wa Sallam not marry during the lifetime of Sayyidah Khadija Radi ALLAHu Ta'ala Anha but, after her sad demise, he married several wives. The fact is that the Holy Prophet of Islam SallAllaho Alaihi wa Sallam married all his wives from the point of view of religious necessity.

At the age of twenty-five, he married Sayyidah Khadija Radi ALLAHu Ta'ala Anha who was forty and she remained with him for the quarter of a century as a great source of strength and consolation to him. During this period the Holy Prophet SallAllaho Alaihi wa Sallam was busy in instilling in the minds of the people the fundamentals of faith, Oneness of Allah SubHanuhu wa Ta'ala, Apostlehood of Muhammad SallAllaho Alaihi wa Sallam, life after death. He did not feel the necessity of marrying another lady because it was only in the matter of faith and belief that he had to strive hard with mankind.
 
After his migration to Madinatul Munawwara when the Islamic society was established and the Muslims were required to conform their personal and social behaviour to the teaching of Islam, revelations for practical guidance in all walks of life came from Almighty Allah SubHanuhu wa Ta'ala. This had to be explained in various places and in different spheres by the life examples of the Holy Prophet SallAllaho Alaihi wa Sallam. There was not one problem but numerous problems and most of them were social which needed solutions at every step. Thus, it was felt that a group of women should be trained in Islamic ideals and it was done through the wives of Sayyiduna Rasoolullah SallAllaho Alaihi wa Sallam. It was not an ordinary work, but an important task of vast magnitude, which required the sweat, and labour of so many pious souls and these were the noble wives of the Holy Prophet of Islam SallAllaho Alaihi wa Sallam.
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Hazrat Abu Bakr Siddiq



علمائے اہلسنت کا اس امر پر اجماع اور اتفاق ہے کہ رسول اﷲ صلی اللہ علیہ وآلہ وسلم کے بعد حضرت ابوبکر رضی اللہ تعالی عنہ ، انکے بعد حضرت عمر رضی اللہ تعالی عنہ ، پھر حضرت عثمان رضی اللہ تعالی عنہ اور اسکے بعد حضرت علی رضی اللہ تعالی عنہ ، انکے بعد عشرہ مبشرہ کے دیگر حضرات رضوان اللہ تعالی علیہم اجمعین، پھر اصحابِ بدر رضوان اللہ تعالی علیہم اجمعین، پھر باقی اصحابِ اُحد رضوان اللہ تعالی علیہم اجمعین انکے بعد بیعتِ رضوان والے اصحاب رضوان اللہ تعالی علیہم اجمعین اور انکے بعد دیگر اصحابِ رسول صلی اللہ علیہ وآلہ وسلم تمام لوگوں سے افضل ہیں۔ (تاریخ الخلفاء: ١٠٨)

حضرت ابوبکر رضی اللہ تعالی عنہ کو سب سے پہلے اسلام لانے کا شرف حاصل ہے۔ بعض کے نزدیک حضرت علی رضی اللہ تعالی عنہ سب سے پہلے ایمان لائے ہیں۔ امام اعظم ابوحنیفہ رضی اللہ تعالی عنہ نے اس طرح کے مختلف اقوال میں یوں تطبیق کی ہے کہ مردوں میں سیدنا ابوبکر صدیق رضی اللہ تعالی عنہ ، عورتوں میں حضرت خدیجہ رضی اللہ عنہا اور بچوں میں سیدنا علی رضی اللہ تعالی عنہ کو سب سے پہلے ایمان لانے کا اعزاز حاصل ہے۔

تمام علماء کا اس پر اتفاق ہے کہ سیدنا ابوبکر صدیق رضی اللہ تعالی عنہ قبولِ اسلام کے بعد سے آقا و مولیٰ صلی اللہ علیہ وآلہ وسلم کے وصال مبارک تک ہمیشہ سفر وحضر میں آپ کے رفیق رہے بجز اس کے کہ نبی کریم صلی اللہ علیہ وآلہ وسلم کے حکم یا اجازت سے آپ کے ساتھ نہ رہ سکے ہوں۔

آپ تمام صحابہ کرام میں سب سے زیادہ سخی تھے۔آپ نے کثیر مال خرچ کر کے کئی مسلمان غلام آزاد کرائے۔ ایک موقع پر سرکارِ دوعالم صلی اللہ علیہ وآلہ وسلم نے فرمایا، ابوبکر کے مال نے مجھے جتنا نفع دیا اتنا کسی کے مال نے نہیں دیا۔ اس پر حضرت ابوبکر رضی اللہ تعالی عنہ نے روتے ہوئے عرض کی، ''میرے آقا! میں اور میرا مال سب آپ ہی کا ہے''۔

تمام صحابہ کرام میں آپ ہی سب سے زیادہ عالم تھے۔ آپ سے ایک سوبیالیس احادیث مروی ہیں حالانکہ آپ کو بکثرت احادیث یاد تھیں۔ قلتِ روایت کا سبب یہ ہے کہ احتیاط کے پیشِ نظر آپ نبی کریم صلی اللہ علیہ وآلہ وسلم کا عمل یا اس سے حاصل شدہ مسئلہ بیان فرمایا کرتے۔ آپ سب سے زیادہ قرآن اوردینی احکام جاننے والے تھے،اسی لیے رسول کریم صلی اللہ علیہ وآلہ وسلم نے آپ کو نمازوں کا امام بنایا تھا۔آپ اُن خاص صحابہ میں سے تھے جنہوں نے قرآن کریم حفظ کیا تھا۔

حضرت علی رضی اللہ تعالی عنہ فرماتے ہیں کہ قرآن مجید کے سلسلے میں سب سے زیادہ اجروثواب حضرت ابوبکر رضی اللہ تعالی عنہ کو ملے گا کیونکہ سب سے پہلے قرآن کریم کتاب کی صورت میں آپ ہی نے جمع کیا۔

حضرت ابن مسیب رضی اللہ تعالی عنہ فرماتے ہیں، حضرت ابوبکر رضی اللہ تعالی عنہ رسول کریم صلی اللہ علیہ وآلہ وسلم کے وزیرِ خاص تھے چنانچہ حضور صلی اللہ علیہ وآلہ وسلم آپ سے تمام امور میں مشورہ فرمایا کرتے تھے۔ آپ اسلام میں ثانی، غار میں ثانی، یومِ بدر میں سائبان میں ثانی اور مدفن میں بھی حضور صلی اللہ علیہ وسلم کے ساتھ ثانی ہیں۔ رسول کریم صلی اللہ علیہ وآلہ وسلم نے آپ پر کسی کو فضیلت نہیں دی۔

آپ کا سب سے بڑا کارنامہ مرتدوں سے جہاد اور ان کے فتنے کا مکمل انسداد ہے۔ یمامہ، بحرین اور عمان وغیرہ کے مرتدین کی سرکوبی کے بعد اسلامی افواج نے ایلہ، مدائن اور اجنادین کے معرکوں میں فتح حاصل کی۔آپ کی خلافت کی مدت دو سال سات ماہ ہے۔

سیدنا ابوبکر رضی اللہ تعالی عنہ نے وصال کے وقت اپنی صاحبزادی حضرت عائشہ رضی اللہ عنہا سے فرمایا، یہ اونٹنی جس کا ہم دودھ پیتے ہیں اور یہ بڑا پیالہ جس میں ہم کھاتے پیتے ہیں اور یہ چادر جو میں اوڑھے ہوئے ہوں، ان تین چیزوں کے سوا میرے پاس بیتُ المال کی کوئی چیزنہیں۔ ان چیزوں سے ہم اسوقت تک نفع لے سکتے تھے جب تک میں امورِ خلافت انجام دیتا تھا۔ میرے انتقال کے بعد تم ان چیزوں کو حضرت عمر کے پاس بھیج دینا۔ آپ کے وصال کے بعد جب یہ چیزیں سیدنا عمر رضی اللہ تعالی عنہ کو واپس کی گئیں تو انہوں نے فرمایا، اللہ تعالیٰ ابوبکر پر رحم فرمائے۔ انہوں نے اپنے جانشین کو مشقت میں ڈال دیا۔

امام شعبی رحمہ اللہ نے روایت کیاہے کہ حضرت ابو بکر صدیق رضی اللہ تعالی عنہ کو اﷲ تعالیٰ نے چار ایسی خصوصیات سے متصف فرمایا جن سے کسی اور کو سرفراز نہیں فرمایا۔

اوّل: آپ کا نام صدیق رکھا۔
دوم : آپ غار ثور میں محبوبِ خدا اکے ساتھی رہے۔
سوم: آپ ہجرت میں حضور صلی اللہ علیہ وآلہ وسلم کے رفیقِ سفر رہے۔
چہارم: حضور صلی اللہ علیہ وآلہ وسلم نے اپنی حیات مبارکہ میں ہی آپ کو صحابہ کی نمازوں کا امام بنا دیا۔

آپ کی ایک اورخصوصیت یہ ہے کہ آپ کی چار نسلوں نے صحابی ہونے کا شرف پایا۔ آپ صحابی، آپ کے والد ابو قحافہ صحابی ، آپ کے بیٹے عبدالرحمٰن صحابی اور انکے بیٹے ابو عتیق محمد بھی صحابی رضوان اللہ تعالی علیہم اجمعین۔   (ماخوذ از تاریخ الخلفاء)

 
فضائلِ سیدنا ابوبکر رضی اللہ تعالی عنہ ، قرآن میں
 

1۔ ثَانِیَ اثْنَیْنِ اِذْ ہُمَا فِی الْغَارِ اِذْ یَقُوْلُ لِصَاحِبِہ لاَ تَحْزَنْ اِنَّ اللّٰہَ مَعَنَا فَاَنْزَلَ اللّٰہُ سَکِیْنَتَہ، عَلَیْہِ۔ (التوبۃ:٤٠)
'' آپ دو میں سے دوسرے تھے ، جب وہ دونوں (یعنی حضور صلی اللہ علیہ وآلہ وسلم اور حضرت ابوبکر رضی اللہ تعالی عنہ)غار میں تھے ، جب (حضور صلی اللہ علیہ وآلہ وسلم) اپنے ےار سے فرماتے تھے ، غم نہ کر ، بیشک اﷲ ہمارے ساتھ ہے تو اﷲ نے اس پر اپنی تسکین نازل فرمائی''۔ (کنزالایمان)

صدرُالافاضل مولانا سید محمد نعیم الدین مرادآبادی رحمہ اللہ لکھتے ہیں ،

''حضرت ابو بکر صدیق رضی اللہ تعالی عنہ کی صحابیت اس آیت سے ثابت ہے۔ حسن بن فضل نے فرمایا، جو شخص حضرت صدیق اکبر رضی اللہ تعالی عنہ کی صحابیت کا انکار کرے وہ نص قرآنی کا منکر ہو کر کافر ہوا''۔ (تفسیربغوی، تفسیر مظہری، تفسیر خزائن العرفان)

مرزا مظہر جانِ جاناں رحمہ اللہ '' اِنَّ اللّٰہَ مَعَنَا'' کی تفسیر میں فرماتے ہیں،

'' حضرت صدیق اکبر رضی اللہ تعالی عنہ کے لیے ےہی فضیلت کافی ہے کہ حضور صلی اللہ علیہ وآلہ وسلم نے ان کے لیے بغیر کسی فرق کے، اﷲ تعالیٰ کی اس معیت کو ثابت کیا جو انہیں خود حاصل تھی ۔ جس نے سیدنا ابوبکر رضی اللہ تعالی عنہ کی فضیلت کا انکار کیا اس نے اس آیت کریمہ کا انکار کیا اور کفر کا ارتکاب کیا''۔(تفسیر مظہری)

''سَکِیْنَتَہ، عَلَیْہِ'' کی تفسیر میں حضرت عبداﷲبن عباس رضی اللہ تعالی عنہ فرماتے ہیں کہ،

'' یہ تسکین حضرت ابوبکر رضی اللہ تعالی عنہ پر نازل ہوئی کیونکہ نبی کریم صلی اللہ علیہ وآلہ وسلم کے ساتھ تو سکینت ہمیشہ ہی رہی تھی''۔(ازالۃالخفاء ج ٢:١٠٧، تاریخ الخلفاء : ١١١)

2۔ ابن عساکررحمہ اللہ نے روایت کیا ہے کہ اﷲ تعالیٰ نے رسول کریم صلی اللہ علیہ وآلہ وسلم کے سلسلے میں حضرت ابوبکر رضی اللہ تعالی عنہ کے سوا تمام مسلمانوں پر عتاب فرمایا ہے جیسا کہ مذکورہ بالا آیت کریمہ کے آغاز میں ہے۔

اِلَّا تَنْصُرُوْہُ فَقَدْ نَصَرَہُ اللّٰہُ اِذْ اَخْرَجَہُ الَّذِیْنَ کَفَرُوْا۔ ( التوبۃ: ٤٠)
'' اگر تم محبوب صلی اللہ علیہ وآلہ وسلم کی مدد نہ کرو تو بیشک اﷲ نے انکی مدد فرمائی، جب کافروں کی شرارت سے انہیں باہر تشریف لے جانا ہوا(ہجرت کے لیے)''۔(کنزالایمان)

امام سیوطی رحمہ اللہ فرماتے ہیں، یہ آیت اس دعوے کی دلیل ہے کہ رب تعالیٰ نے سیدنا ابوبکر رضی اللہ تعالی عنہ کو اس عتاب سے مستثنیٰ فرمایا ہے۔ (تاریخ الخلفاء: ١١٣)

3۔ حضرت انس رضی اللہ تعالی عنہ سے روایت ہے کہ جب آیت اِنَّ اللّٰہَ وَ مَلٰئِکَتَہ، یُصَلُّوْنَ عَلَی النَّبِیِّ نازل ہوئی تو حضرت ابوبکر صدیق رضی اللہ تعالی عنہ نے عرض کی ، یا رسول اﷲا! اﷲ تعالیٰ جو فضل وشرف بھی آپ کو عطا فرماتا ہے تو ہم نیازمندوں کو بھی آپ کے طفیل میں نوازتاہے۔ اسی وقت اﷲتعالیٰ نے یہ آیت نازل فرمائی۔ (تفسیر خزائن العرفان، تفسیر مظہری، تاریخ الخلفاء: ١١٢)

ہُوَ الَّذِیْ یُصَلِّیْ عَلَیْکُمْ وَ مَلٰئِکَتُہ، لِیُخْرِجَکُمْ مِنَ الظّلُمٰتِ اِلَی النُّوْرِ وَکَانَ بِالْمُؤْمِنِیْنَ رَحِیْمًا (الاحزاب: ٤٣)
''وہی ہے کہ درود بھیجتاہے تم پر وہ اور اسکے فرشتے کہ تمہیں اندھیریوں سے اجالے کی طرف نکالے اور وہ مسلمانوں پر مہربان ہے''۔ (کنزالایمان)

4۔ وَالَّذِیْ جَاءَ بِالصِّدْقِ وَصَدَّقَ بِہ اُولٰئِکَ ہُمُ الْمُتَّقُوْنَ۔ (الزمر:٣٣) 
'' اور وہ جو یہ سچ لے کر تشریف لائے اور وہ جنہوں نے انکی تصدیق کی، یہی ڈر والے ہیں''۔(کنزالایمان از اعلیٰ حضرت محدث بریلوی رحمۃ اللہ علیہ)

بزاروابن عساکررحمہما اللہ نے اس آیت کے شان نزول کے متعلق روایت کی ہے کہ ایک مرتبہ حضرت علی رضی اللہ تعالی عنہ نے اس طرح ارشادفرمایا، ''قسم ہے اُس رب کی جس نے حضرت محمد صلی اللہ علیہ وآلہ وسلم کو رسول بناکر بھیجا اور حضرت ابوبکر رضی اللہ تعالی عنہ سے اس رسالت کی تصدیق کرائی''۔ اس پر یہ آیت نازل ہوئی۔ (تاریخ الخلفاء:١١٢)

حضرت علی رضی اللہ تعالی عنہ سے مروی ہے کہ حق لیکر آنے والے سے مراد رسول کریم صلی اللہ علیہ وآلہ وسلم اور تصدیق کرنے والے سے مراد حضرت ابوبکر رضی اللہ تعالی عنہ دیق رضی اللہ تعالی عنہ ہیں۔ حضرت ابوہریرہص سے بھی یہی مروی ہے۔ (تفسیرکبیر، تفسیر مظہری، ازالۃ الخفاء ج٢:٢٢٥)

شیعہ مذہب کی مستند تفسیر مجمع البیان میں بھی یہی تفسیر منقول ہے۔ (ج٨:٤٩٨)

5۔ وَلِمَنْ خَافَ مَقَامَ رَبّہ جَنَّتٰنِ (الرحمٰن:٤٦)
''اور جو اپنے رب کے حضور کھڑے ہونے سے ڈرے،اسکے لیے دو جنتیں ہیں''۔ (کنزالایمان از اعلیٰ حضرت امام احمد رضا محدث بریلوی رحمۃ اللہ علیہ)

ابن ابی حاتم رحمہ اللہ نے روایت کی ہے کہ یہ آیت حضرت ابوبکر صدیق رضی اللہ تعالی عنہ کے حق میں نازل ہوئی۔ (تفسیرمظہری، تفسیر درمنثور)

6۔ وَلاَ یَاْتَلِ اُولُوا الْفَضْلِ مِنْکُمْ وَالسَّعَۃِ اَنْ یُّؤْتُوْا اُولِی الْقُرْبٰی وَالْمَسٰکِیْنَ وَالْمُہٰجِرِیْنَ فِیْ سَبِیْلِ اللّٰہِ وَلْیَعْفُوْا وَلْیَصْفَحُوْا۔
'' اور قسم نہ کھائےں وہ جو تم میں فضیلت والے اور گنجائش والے ہیں قرابت والوں اور مسکینوں اور اﷲ کی راہ میں ہجرت کرنے والوں کو دینے کی ، اور چاہیے کہ معاف کریں اور درگزرکریں۔(النور:٢٢،کنزالایمان)

یہ آیت حضرت صدیق اکبر رضی اللہ تعالی عنہ کے حق میں نازل ہوئی جب آپ نے ام المومنین سیدہ عائشہ رضی اللہ عنہا پر تہمت لگانے والوں کے ساتھ موافقت کرنے پر اپنے خالہ زاد بھائی مسطح کی مالی مدد نہ کرنے کی قسم کھائی جو بہت نادار و مسکین بدری صحابی تھے۔ آپ نے اس آیت کے نزول پر اپنی قسم کا کفارہ دیا اور انکی مالی مدد جاری فرمائی۔ صدرُالافاضل رقمطراز ہیں ،'' اس آیت سے حضرت صدیق اکبر رضی اللہ تعالی عنہ کی فضیلت ثابت ہوئی، اس سے آپ کی علوشان ومرتبت ظاہر ہوئی کہ اﷲتعالیٰ نے آپکو ابوالفضل (فضیلت والا)فرمایا''۔(تفسیر خزائن العرفان،تفسیر مظہری)

7۔ ایک مرتبہ یہودی عالم فخاص نے سیدنا ابوبکر رضی اللہ تعالی عنہ سے کہا اے ابوبکر! کیا تم یہ گمان کرتے ہو کہ ہمارا رب ہمارے مالوں میں سے قرض مانگتا ہے، مالدار سے قرض وہی مانگتاہے جو فقیر ہو، اگر تم سچ کہتے ہو تو پھر اﷲتعالیٰ فقیر ہے اور ہم غنی ہیں۔ حضرت ابوبکر رضی اللہ تعالی عنہ اسکی گستاخانہ گفتگو سن کر غضبناک ہوئے اور اسکے منہ پر زوردار تھپڑ مارا اور فرمایا ، اگر ہمارے اورتمہارے درمیان صلح کا معا ہدہ نہ ہوتا تو میں تیری گردن اڑا دیتا۔ فخاص نے بارگاہ نبوی صلی اللہ علیہ وآلہ وسلم میں جا کر سیدنا ابوبکر رضی اللہ تعالی عنہ کی شکایت کی۔ آپ نے اسکی گستاخانہ گفتگو بیان کردی ۔ فخا رضی اللہ تعالی عنہ نے اس کا انکار کردیا تو اﷲتعالیٰ نے سیدنا ابوبکر رضی اللہ تعالی عنہ کی تصدیق کرتے ہوئے یہ آیت نازل فرمائی۔

لَقَدْ سَمِعَ اللّٰہُ قَوْلَ الَّذِیْنَ قَالُوْا اِنَّ اللّٰہَ فَقِیْر'' وَّ نَحْنُ اَغْنِیَاءَ۔ (اٰلِ عمران: ١٨١) 
''بیشک اﷲنے سنا جنہوں نے کہا کہ اﷲمحتاج ہے اور ہم غنی''۔ (کنزالایمان)

8۔ وَاتَّبِعْ سَبِیْلَ مِنْ اَنَابَ اِلَیَّ ۔
'' اور اسکی راہ چل جو میر ی طرف رجوع لایا''۔ (لقمٰن: ١٥)

حضرت ابن عباس رضی اللہ تعالی عنہ کا ارشاد ہے کہ یہ آیت سیدناابوبکر صدیق رضی اللہ تعالی عنہ کے حق میں نازل ہوئی کیونکہ جب وہ اسلام لائے تو حضرت عثمان، طلحہ، زبیر ، سعد بن ابی وقاص، عبدالرحمٰن بن عوف ثنے انکی رہنمائی کے سبب اسلام قبول کیا۔ (تفسیر مظہری)

9۔ لَا یَسْتَوِیْ مِنْکُمْ مَنْ اَنْفَقَ مِنْ قَبْلِ الْفَتْحِ وَقَاتَلَ اُولٰئِکَ اَعْظَمُ دَرَجَۃً مِّنَ الَّذِیْنَ اَنْفَقُوْا مِنْم بَعْدُ وَقَاتَلُوْا وَکُلًّا وَّعَدَ اللّٰہُ الْحُسْنٰی وَاللّٰہُ بِمَا تَعْمَلُوْنَ خَبِیْر (الحدید:١٠)
تم میں برابر نہیں وہ جنہوں نے فتح مکہ سے قبل خرچ اور جہاد کیا، وہ مرتبہ میں ان سے بڑے ہیں جنہوں نے بعد فتح کے خرچ اور جہاد کیا اور ان سب سے اللہ جنت کا وعدہ فرما چکا ، اور اللہ کو تمہارے کاموں کی خبر ہے۔ (کنزالایمان)

یہ آیت حضرت ابوبکر رضی اللہ تعالی عنہ دیق رضی اللہ تعالی عنہ کے حق میں نازل ہوئی کیونکہ آپ سب سے پہلے ایمان لائے اور سب سے پہلے اﷲ کی راہ میں مال خرچ کیا۔ (تفسیر بغوی)

قاضی ثناء اﷲرحمہ اﷲ فرماتے ہیں ، یہ آیت اس بات کی دلیل ہے کہ حضرت ابوبکر رضی اللہ تعالی عنہ تمام صحابہ سے افضل اور صحابہ کرام تمام لوگوں سے افضل ہیں کیونکہ فضیلت کا دارومداراسلام قبول کرنے میں سبقت لے جانے ، مال خرچ کرنے اورجہاد کرنے میں ہے۔ جس طرح آقا و مولیٰ صلی اللہ علیہ وآلہ وسلم کا یہ ارشاد گرامی ہے کہ جس نے اچھا طریقہ شروع کیا تو اسے اسکا اجر اور اس پر عمل کرنے والوں کا اجربھی ملے گا جبکہ عمل کرنے والوں کے اجر میں بھی کوئی کمی نہیں کی جائے گی۔ (صحیح مسلم)

علماء کا اس پر اجماع ہے کہ حضرت ابوبکر صسب سے پہلے اسلام لائے اور آپکے ہاتھ پر قریش کے معززین مسلمان ہوئے۔ راہ خدا میں مال خرچ کرنے والوں میں بھی سب سے آگے ہیں۔ کفار سے مصائب برداشت کرنے والوں میں بھی آپ سب سے پہلے ہیں۔ (تفسیر مظہری)

10۔ وَسَیُجَنَّبُہَا الْاَتْقَی O الَّذِیْ یُؤْتِیْ مَالَہ، یَتَزَکّٰیO وَمَا لِاَحَدٍ عِنْدَہ، مِنْ نِّعْمَۃٍ تُجْزٰیO اِلاَّ ابْتِغَاءَ وَجْہِ رَبّہِ الْاَعْلٰیO وَلَسَوْفَ یَرْضٰی O 
''اور اس (جہنم )سے بہت دور رکھا جائے گا جو سب سے بڑا پرہےزگار جو اپنا مال دےتا ہے کہ ستھرا ہو اور کسی کا اس پر کچھ احسان نہےں جس کا بدلہ دیا جائے ، صرف اپنے رب کی رضا چاہتا ہے جو سب سے بلند ہے اور بے شک قریب ہے کہ وہ (اپنے رب سے)راضی ہو گا''۔ (والیل:١٧ تا ٢١،کنزالایمان )

اکثر مفسرین کا اتفاق ہے یہ آیات مبارکہ حضرت ابو بکر صدیق رضی اللہ تعالی عنہ کی شان میں نازل ہوئیں۔ (تفسیرقرطبی ،تفسیر کبیر ،تفسیرابن کثیر ،تفسیرمظہری)

ابن ابی حاتم رحمہ اللہ نے حضرت عروہ رضی اللہ تعالی عنہ سے روایت کی ہے کہ حضرت ابوبکر رضی اللہ تعالی عنہ نے سات غلاموں کو اسلام کی خاطر آزاد کیا۔اس پر یہ آیات نازل ہوئیں۔ (تفسیر مظہری،تفسیرروح المعانی)

صدرُالافاضل رحمہ اللہ رقمطراز ہیں کہ جب حضرت صدیق اکبر رضی اللہ تعالی عنہ نے حضرت بلال رضی اللہ تعالی عنہ کو بہت گراں قیمت پر خرید کر آزاد کیا تو کفار کو حیرت ہوئی اور انہوں نے کہا ،بلا ل کا ان پر کوئی احسان ہو گا جو انہوں نے اتنی قیمت دے کر خریدا اور آزاد کیا ۔اس پر یہ آیت نازل ہوئی اور ظاہر فرما دیا گیا کہ حضرت صد یق اکبر کا یہ فعل محض اﷲ تعالیٰ کی رضا کے لیے ہے، کسی کے احسان کا بدلہ نہیں۔ (خزائن العرفان)

قاضی ثناء اﷲ پانی پتی رحمہ اللہ آخری آےت کی تفسیر میں لکھتے ہیں ،''یہ آیت حضرت ابوبکر صدیق رضی اللہ تعالی عنہ کے حق میں اس طرح ہے جس طرح حضور کے حق میں یہ آیت ہے،

وَلَسَوْفَ یُعْطِیْکَ رَبُّکَ فَتَرْضٰی O (تفسیر مظہری )
''اور بےشک قریب ہے کہ تمہارا رب تمہیں اتنا دے گا کہ تم راضی ہو جاؤ گے''۔

 
فضائلِ سیدنا ابوبکر رضی اللہ تعالی عنہ ، احادیث میں
 


1۔ حضرت ابو سعید خدری رضی اللہ تعالی عنہ سے روایت ہے کہ نبی کریم صلی اللہ علیہ وآلہ وسلم نے فرمایا،بیشک اپنی صحبت اورمال کے ساتھ سب لوگوں سے بڑھ کر مجھ پر احسان کرنے والا ابوبکر ہے۔ اگر میں اپنے رب کے سوا کسی کو خلیل بناتا تو ابوبکر کو بناتا لیکن اسلامی اخوت و موّدت تو موجود ہے ۔آئندہ مسجد میں ابوبکر کے دروازے کے سوا کسی کا دروازہ کھلا نہ رکھا جائے۔ (بخاری کتابُ المناقب)

2۔ دوسری روایت میں یہ ہے کہ ابوبکر کی کھڑکی کے علاوہ (مسجد کی طرف کھلنے والی) سب کھڑکیاں بند کر دی جائیں۔ ( صحیح مسلم کتاب فضائل الصحابۃ)

سرکارِ دوعالم انے اپنے وصال سے دو تین دن قبل یہ بات ارشاد فرمائی۔ اس بناء پر شارحین فرماتے ہیں کہ اس حدیث میں سیدنا ابوبکر رضی اللہ تعالی عنہ کی خلافت کی طرف اشارہ ہے اور دوسروں کی گفتگو کا دروازہ بند کر دیا گیا ہے۔ (اشعۃ اللمعات)

3۔ حضرت عبدﷲبن مسعود رضی اللہ تعالی عنہ سے روایت ہے کہ نبی کریم صلی اللہ علیہ وآلہ وسلم نے فرمایا،اگر میں کسی کو خلیل بناتا تو ابوبکر کو خلیل بناتا لیکن وہ میرے بھائی اور میرے ساتھی ہیں اور تمھارے اِس صاحب کو اﷲ تعالیٰ نے خلیل بنایا ہے۔(مسلم کتاب فضائل الصحابۃ)

خلیل سے مراد ایسا دِلی دوست ہے جس کی محبت رگ وپے میں سرایت کر جائے اور وہ ہر راز پر آگاہ ہو، حضور صلی اللہ علیہ وآلہ وسلم کرم صلی اللہ علیہ وآلہ وسلم نے ایسا محبوب صرف اللہ تعالیٰ کو بنایا۔رب تعالیٰ نے بھی آپ کو اپنا ایسا محبوب وخلیل بنایا ہے کہ آپ کی خلّت سیدنا ابراہیم ں کی خلّت سے زیادہ کامل اور اکمل ہے۔ (اشعۃ اللمعات، ملخصاً)

4۔ حضرت انس بن مالک رضی اللہ تعالی عنہ سے روایت ہے کہ سیدنا ابوبکر رضی اللہ تعالی عنہ نے فرمایا، جس وقت ہم غار میں تھے۔ میں نے اپنے سروں کی جانب مشرکوں کے قدم دیکھے تو عرض کی، یارسول اللہ صلی اللہ علیہ وآلہ وسلم ! اگر ان میں سے کسی نے اپنے پیروں کی طرف دیکھا تو وہ ہمیں دیکھ لے گا۔ نبی کریم صلی اللہ علیہ وآلہ وسلم نے فرمایا،اے ابوبکر! تمہارا ان دو کے متعلق کیا خیال ہے جن میں کا تیسرا اللہ تعالیٰ ہے۔ (مسلم کتاب فضائل الصحابۃ)

5۔ حضرت عمرو بن العاص رضی اللہ تعالی عنہ سے روایت ہے کہ نبی کریم صلی اللہ علیہ وآلہ وسلم نے انھیں لشکرِ ذاتِ السلاسل پر امیر بنا کر بھیجا۔ ان کا بیان ہے کہ جب حاضرِ بارگاہ ہوا تو میں نے عرض کی،یا رسول اللہ صلی اللہ علیہ وآلہ وسلم ! آپ کو لوگوں میں سب سے زیادہ پیارا کون ہے؟، فرمایا، عائشہ۔ میں عرض گزار ہوا ، مردوں میں سے؟ فرمایا ، اس کے والدِ محترم یعنی ابوبکر۔ میں عرض گزار ہوا کہ پھر کون؟ فرمایا ، عمر۔ پس میں اس ڈر سے خاموش ہو گیا کہ مبادا مجھے سب سے آخر میں رکھیں۔ (بخاری، مسلم)

6۔ حضرت محمد بن حنیفہ رضی اللہ تعالی عنہ کا بیان ہے کہ میں نے اپنے والدِ محترم (حضرت علی رضی اللہ تعالی عنہ ) کی خدمت میںعرض کی،نبی کریم صلی اللہ علیہ وآلہ وسلم کے بعد سب سے بہتر آدمی کون ہے؟ فرمایا ، ابوبکر رضی اللہ تعالی عنہ ۔ میں عرض گزار ہوا کہ پھر کون ہے ؟ فرمایا ، عمر رضی اللہ تعالی عنہ ۔ تیسری بارمیں ڈرا کہ کہیں یہ نہ فرمائیں کہ عثمان رضی اللہ تعالی عنہ ، اس لیے میں نے عرض کی کہ پھر آپ ہیں؟ فرمایا ، میں تو مسلمانوں میں سے ایک فرد ہوں۔(بخاری کتابُ المناقب)

7۔ حضرت ابوہریرہ رضی اللہ تعالی عنہ سے روایت ہے کہ آقا ومولیٰ صلی اللہ علیہ وآلہ وسلم نے فرمایا، تم میں سے آج کون روزہ دار ہے؟ سیدنا ابوبکر رضی اللہ تعالی عنہ نے عرض کی، میں ہوں۔ پھر حضور صلی اللہ علیہ وآلہ وسلم نے فرمایا، تم میں سے آج کس شخص نے مسکین کو کھانا کھلایا ہے؟ سیدنا ابوبکر رضی اللہ تعالی عنہ نے عرض کی، میں نے۔ پھر ارشاد ہوا،تم میں سے آج کس شخص نے مریض کی عیادت کی؟ آپ ہی نے عرض کی، میں نے۔ آقا کریم انے فرمایا، جس شخص میں (ایک ہی دن میں)یہ اوصاف جمع ہونگے وہ جنتی ہو گا۔ (مسلم باب فضائل ابی بکر)

8۔ حضرت ابنِ عمررضی اللہ تعالی عنہ سے روایت ہے کہ نبی کریم صلی اللہ علیہ وآلہ وسلم کے زمانہ میں ہم کسی کو ابوبکر رضی اللہ تعالی عنہ کے برابر شمار نہیں کیا کرتے تھے، پھر حضرت عمر رضی اللہ تعالی عنہ کو، پھر حضرت عثمان رضی اللہ تعالی عنہ کو دیگر صحابہ پر فضیلت دیتے اور پھر نبی کریم صلی اللہ علیہ وآلہ وسلم کے اصحاب میں سے کسی کو دوسرے پر فضیلت نہ دیتے۔(بخاری کتابُ المناقب)

9۔ انہی سے مروی ہے کہ رحمتِ دوعالم صلی اللہ علیہ وآلہ وسلم کی حیاتِ ظاہری میں ہم کہا کرتے کہ نبی کریم صلی اللہ علیہ وآلہ وسلم کی امت میں آپ اکے بعد افضل ترین حضرت ابوبکر ہیں، پھرحضرت عمر، پھر حضرت عثمان ث۔ (ترمذی، ابوداؤد)

10۔ حضرت ابوہریرہ رضی اللہ تعالی عنہ سے ایک طویل روایت کے آخر میں ہے کہ سیدنا ابوبکر رضی اللہ تعالی عنہ نے بارگاہِ رسالت میں عرض کی، یا رسول اللہ صلی اللہ علیہ وسلم ! کیا کوئی ایسا شخص بھی ہے جس کو جنت کے تمام دروازوں سے جنت میں جانے کے لیے بلایا جائے گا؟ آقا ومولیٰ صلی اللہ علیہ وآلہ وسلم نے فرمایا، ہاں اے ابوبکر! مجھے امید ہے کہ تم ایسے ہی لوگوں میں سے ہو۔ (بخاری کتابُ المناقب)

11۔ حضرت عمر رضی اللہ تعالی عنہ نے فرمایا کہ حضرت ابو بکر رضی اللہ تعالی عنہ ہمارے سردار، ہمارے بہترین فرد اور رسول اﷲا کو ہم سب سے زیادہ محبوب تھے۔ (ترمذی)

12۔ حضرت ابنِ عمر رضی اللہ تعالی عنہ سے روایت ہے کہ رسول اﷲ صلی اللہ علیہ وآلہ وسلم نے حضرت ابوبکر رضی اللہ تعالی عنہ سے فرمایا،تم غار میں میرے ساتھی تھے اور حوض پر میرے ساتھی ہوگے۔ (ترمذی)

13۔ حضرت عائشہ رضی اﷲ عنہا سے روایت ہے کہ حضور صلی اللہ علیہ وآلہ وسلم نے فرمایا، کسی قوم کے لئے مناسب نہیں کہ ان میں ابوبکر ہو اور ان کی امامت کوئی دوسرا کرے۔ (ترمذی)

14۔ حضرت عمر رضی اللہ تعالی عنہ سے روایت ہے کہ رسول اﷲا نے ہمیں صدقہ کا حکم فرمایا۔ اس وقت میرے پاس کافی مال تھا ، میں نے کہا کہ اگر کسی روز میں حضرت ابو بکر رضی اللہ تعالی عنہ سے سبقت لے جاسکا تو آج کا دن ہوگا۔ پس میں نصف مال لے کر حاضر ہوگیا۔ رسول اﷲ صلی اللہ علیہ وآلہ وسلم نے فرمایا کہ گھر والوں کے لئے کتنا چھوڑا ہے؟عرض گزار ہوا کہ اس کے برابر۔ حضرت ابوبکر رضی اللہ تعالی عنہ اپنا سارا مال لے آئے تو فرمایا ، اے ابو بکر اپنے گھر والوں کے لئے کیا چھوڑا ہے؟ عرض گزار ہوئے ، ان کے لئے اﷲ اور اس کے رسول کو چھوڑ آیا ہوں ۔ میں نے کہا ، میں ان سے کبھی نہیں بڑھ سکتا۔ (ترمذی،ابو داؤد)

15۔ حضرت عائشہ صدیقہ رضی اﷲ عنہا سے روایت ہے کہ حضرت ابو بکر رضی اللہ تعالی عنہ رسول اﷲا کی بارگاہ میں حاضرہوئے تو آپ نے فرمایا ،تمہیں اﷲ تعالیٰ نے آگ سے آزاد کردیا ہے۔ اس دن سے ان کا نام عتیق مشہور ہو گیا۔ (ترمذی،حاکم)

16۔ حضرت ابنِ عمر رضی اللہ تعالی عنہ سے روایت ہے کہ رسول اﷲ انے فرمایا،میں وہ ہوں کہ زمین سب سے پہلے میرے اوپر سے شق ہو گی ، پھر ابوبکر سے، پھر عمر سے، پھر بقیع والوں کے پاس آؤں گا تو وہ میرے ساتھ اٹھائے جائیں گے۔ پھر میں اہلِ مکہ کا انتظار کروں گا ، یہاں تک کہ حرمین کے درمیان حشر کیا جائے گا۔ (ترمذی)

17۔ حضرت ابو ہریرہ رضی اللہ تعالی عنہ سے روایت ہے کہ حضورِاکرم صلی اللہ علیہ وآلہ وسلم نے فرمایا،میرے پاس جبریل آئے تو میرا ہاتھ پکڑا تاکہ مجھے جنت کا وہ دروازہ دکھائیں جس سے میری امت داخل ہوگی۔ حضرت ابوبکر رضی اللہ تعالی عنہ نے عرض کی، یا رسول اﷲا! میں چاہتا ہوں کہ میں آپ کے ساتھ ہوتا ، تاکہ اس دروازے کو دیکھتا۔ رسول اﷲا نے فرمایا، اے ابوبکر! تم میری امت میں سب سے پہلے جنت میں داخل ہوگے۔ (ابوداؤد)

18۔حضرت ابو الدرداء رضی اللہ تعالی عنہ سے روایت ہے کہ سرکارِ دوعالم نورِ مجسم انے فرمایا، انبیاء کے علاوہ سورج کبھی کسی ایسے شخص پر طلوع نہیں ہوا جو ابوبکر سے افضل ہو۔(الصواعق المحرقۃ:١٠٣، ابونعیم)

19 ۔ حضرت سلیمان بن یسار رضی اللہ تعالی عنہ سے روایت ہے کہ رسول کریم صلی اللہ علیہ وآلہ وسلم نے فرمایا، اچھے خصائل تین سو ساٹھ ہیں۔ سیدنا ابوبکر رضی اللہ تعالی عنہ نے عرض کی، یا رسول اللہ صلی اللہ علیہ وسلم ! ان میں سے مجھ میں کوئی خصلت موجود ہے؟ فرمایا، اے ابوبکر ! مبارک ہو۔ تم میں وہ سب اچھی خصلتیں موجود ہیں۔ (الصواعق المحرقۃ:١١٢، ابن عساکر)

20۔ حضرت انس رضی اللہ تعالی عنہ سے روایت ہے کہ آقا ومولیٰ صلی اللہ علیہ وآلہ وسلم نے فرمایا، میری امت پر واجب ہے کہ وہ ابوبکر کا شکریہ ادا کرے اور ان سے محبت کرتی رہے۔(تاریخ الخلفاء:١٢١،الصواعق المحرقۃ:١١٢، ابن عساکر)

21۔ حضرت عباس سے روایت ہے کہ رسول کریم صلی اللہ علیہ وآلہ وسلم نے فرمایا، میں نے جس کو بھی اسلام کی دعوت دی اُس نے پہلے انکار کیا سوائے ابوبکر کے کہ انہوں نے میرے دعوتِ اسلام دینے پر فوراً ہی اسلام قبول کر لیا اور پھر اس پر ثابت قدم رہے۔ (تاریخ الخلفاء:٩٨، ابن عساکر)

22۔ حضرت معاذ بن جبلص سے روایت ہے کہ سیدِ عالم صلی اللہ علیہ وآلہ وسلم نے ایک مسئلہ میں میری رائے دریافت فرمائی تو میں نے عرض کی، میری رائے وہی ہے جو ابوبکر کی رائے ہے۔ اس پر آقا کریم انے فرمایا، اللہ تعالیٰ کو یہ پسند نہیں کہ ابوبکر غلطی کریں۔ (تاریخ الخلفاء:١٠٧، ابونعیم، طبرانی)

23۔ حضرت حفصہ رضی اللہ عنہا سے روایت کیا ہے کہ میں نے آقا و مولیٰ صلی اللہ علیہ وآلہ وسلم سے عرض کی، آپ نے اپنی علالت کے ایام میں حضرت ابوبکر رضی اللہ تعالی عنہ کو امام بنایا تھا۔ حضور صلی اللہ علیہ وسلم نے فرمایا، نہیں! میں نے نہیں بنایا تھا بلکہ اللہ تعالیٰ نے بنایا تھا(یعنی اللہ تعالیٰ کے حکم سے انہیں امام بنایا تھا)۔ (تاریخ الخلفاء:١٢٦ ، ابن عساکر)

24۔ حضرت عمر رضی اللہ تعالی عنہ پاس حضرت ابو بکر رضی اللہ تعالی عنہ کا ذکر ہوا تووہ روپڑے اور فرمایا، میں چاہتا ہوں کہ میرے سارے اعمال اُن کے ایک دن کے اعمال جیسے یا اُن کی ایک رات کے اعمال جیسے ہوتے۔ پس رات تو وہ رات ہے جب وہ رسول اﷲا کے ساتھ غار کی طرف چلے۔ جب غار تک پہنچے تو عرض گزار ہوئے، خدا کی قسم! آپ اس میں داخل نہیں ہوںگے جب تک میں اس میں داخل نہ ہو جاؤںکیونکہ اگر اس میں کوئی چیز ہے تو اس کی تکلیف آپ کی جگہ مجھے پہنچے۔ پھر وہ داخل ہوئے اور غار کو صاف کیا۔ اس کی ایک جانب سوراخ تھے تو اپنی ازار کو پھاڑ کر انہیں بند کیا۔ دو سوراخ باقی رہ گئے تو انہیں اپنی ایڑیوں سے روک لیا۔ پھر رسول اﷲ صلی اللہ علیہ وآلہ وسلم کی بارگاہ میں عرض گزار ہوئے کہ تشریف لے آئیے۔ رسول ُاﷲ صلی اللہ علیہ وآلہ وسلم اندر داخل ہوئے اور انکی گود میں سرِ مبارک رکھ کر سو گئے۔پس ایک سوراخ میں سے حضرت ابوبکر رضی اللہ تعالی عنہ پیر میں ڈنگ مارا گیا تو انہوں نے اس ڈر سے حرکت نہ کی کہ آقا ومولیٰ صلی اللہ علیہ وآلہ وسلم بیدار ہوجائیں گے لیکن ان کے آنسو رسول اﷲا کے نورانی چہرے پر گر پڑے۔ فرمایا کہ ابو بکر ! کیا بات ہے؟ عرض کیا، میرے ماں باپ آپ پر قربان، مجھے ڈنگ مارا گیا ہے۔ چنانچہ رسول اﷲ صلی اللہ علیہ وآلہ وسلم نے لعابِ دہن لگا دیا تو انکی تکلیف جاتی رہی۔ پھر اس زہرنے عود کیا اور وہی انکی وفات کا سبب بنا۔ اُن کا دن وہ دن ہے کہ جب رسول اﷲا نے وفات پائی تو اس وقت بعض اہلِ عرب مرتد ہو گئے اور کہا کہ ہم زکوٰۃ ادا نہیں کریں گے تو انہوں نے فرمایا ، اگر کوئی اونٹ کا گھٹنا باندھنے کی رسی بھی روکے گا تو میں اس کے ساتھ جہاد کروں گا۔ میں عرض گزار ہوا کہ اے خلیفہ رسول ا! لوگوں سے الفت کیجیے اور ان سے نرمی کا سلوک فرمائیے۔ انہوں نے مجھ سے فرمایا، تم جاہلیت میں بہادر تھے تو کیا اسلام لا کر بزدل ہو گئے ہو؟بے شک وحی منقطع ہو گئی، دین مکمل ہو گیا ، کیا یہ دین میرے جیتے جی بدل جائے گا؟(مشکوٰۃ)

25۔ حضرت عمر فاروق رضی اللہ تعالی عنہ کا ارشاد ہے کہ اگر تمام اہلِ زمین کا ایمان ایک پلّہ میں اور سیدنا ابوبکر رضی اللہ تعالی عنہ کا ایمان دوسرے پلّہ میں رکھ کروزن کیا جائے تو سیدنا ابوبکر رضی اللہ تعالی عنہ کے ایمان کا پلّہ بھاری رہے گا۔ (تاریخ الخلفاء:١٢١، شعب الایمان للبیہقی)

26۔ حضرت عامر بن عبداللہ بن زبیرث سے مروی ہے کہ جب آیت وَلَوْ اَنَّا کَتَبْنَا عَلَیْہِمْ اَنِ اقْتُلُوْا اَنْفُسَکُمْ (ترجمہ:اوراگر ہم اُن پر فرض کردیتے کہ اپنے آپ کو قتل کر دو)نازل ہوئی تو حضرت ابوبکر رضی اللہ تعالی عنہ نے عرض کی، یا رسول اللہ! اگر آپ مجھے حکم دیتے کہ میں خودکو قتل کر لوں تو میں خود کو ضرور قتل کر دیتا۔ حضور صلی اللہ علیہ وسلم نے فرمایا، تم نے سچ کہا۔ (تاریخ الخلفاء:١٢٠، ابن ابی حاتم)

27۔ حضرت ابوسعید خُدری رضی اللہ تعالی عنہ سے روایت ہے کہ رسول کریم صلی اللہ علیہ وآلہ وسلم منبر پر تشریف فرما ہوئے اور فرمایا، اللہ تعالیٰ نے ایک بندے کو اس کا اختیار دیاکہ وہ دنیا کی نعمتیں پسند کر لے یا آخرت کی نعمتیں جو اللہ کے پاس ہیں تو اُس نے آخرت کی نعمتیں پسند کر لیں ۔ یہ سنتے ہی حضرت ابوبکر رضی اللہ تعالی عنہ رونے لگے اور عرض کی، یارسول اللہ!کاش ہمارے ماں باپ آپ پر قربان ہو جائیں۔ ہمیں تعجب ہوا کہ حضور صلی اللہ علیہ وآلہ وسلم کسی شخص کا ذکر فرمارہے ہیں اور یہ کہہ رہے ہیں، آپ پر ہمارے ماں باپ قربان ہو جائیں۔ بعد میں ہمیں علم ہوا کہ وہ صاحبِ اختیار بندے خود حضور صلی اللہ علیہ وآلہ وسلم ہی تھے۔ پس حضرت ابوبکر رضی اللہ تعالی عنہ ہم سب سے زیادہ علم والے تھے۔ (بخاری، مسلم)

28۔ حضرت علی رضی اللہ تعالی عنہ نے لوگوں سے پوچھا ، یہ بتاؤ کہ سب سے زیادہ بہادر کون ہے؟ لوگوں نے کہا، آپ۔ سیدنا علی رضی اللہ تعالی عنہ نے فرمایا، نہیں !سب سے زیادہ بہادر حضرت ابوبکر رضی اللہ تعالی عنہ ہیں۔ سنو! جنگِ بدر میں ہم نے رسول کریم صلی اللہ علیہ وآلہ وسلم کے لیے ایک سائبان بنایا تھا۔ ہم نے آپس میں مشورہ کیا کہ اس سائبان کے نیچے حضور کے ساتھ کون رہے گا ، کہیں ایسا نہ ہو کہ کوئی مشرک آقاومولیٰ صلی اللہ علیہ وآلہ وسلم پر حملہ کر دے۔ خدا کی قسم! ہم میں سے کوئی بھی آگے نہیں بڑھا تھا کہ سیدنا ابوبکر رضی اللہ تعالی عنہ ہاتھ میں برہنہ تلوار لیے ہوئے حضور صلی اللہ علیہ وآلہ وسلم کے پاس کھڑے ہوگئے اور پھر کسی مشرک کو آپ کے پاس آنے کی جرأت نہ ہو سکی۔ اگر کوئی ناپاک ارادے سے قریب بھی آیا تو آپ فوراً اس پر ٹوٹ پڑے ۔ اس لیے آپ ہی سب سے زیادہ بہادر تھے۔ (تاریخ الخلفاء: ١٠٠،مسند بزار)

 
یعنی اُس افضل ُ الخلق بعد الرُسُل
ثانی اثنین ِ ہجرت پہ لاکھوں سلام

Superiority of Syedna Abu Bakar Siddiq

The Ahl-e-Sunnat wa Jama'at has reached consensus (Ijma') that after the Prophets (Alaihim as-Salam) the best of creation are the four rightly guided Khalifas (Khulafa-e-Arba'a i.e. Hadrat Abu Bakr, Hadrat Umar, Hadrat Uthman and Hadrat Ali Radi Allahu Ta'ala Anhum Ajma'een).

Their sequence of excellence is that Sayyiduna Abu Bakr as-Siddique is the most excellent, then Sayyiduna Umar, thereafter followed by the excellence of Sayyiduna Uthman and Sayyiduna Ali (Ridwanullahi Ta'ala Alaihim Ajma'een). Here I present few proclamations of the Classical Scholars and Jurists in this regard.
 
 
Proclamations of the Classical Scholars and Jurists

1. Imam al-Aazam Abu Hanifa gave one of the pithiest definitions of Sunnism in Islam:

 
"The doctrine of Ahl al-Sunna wal-Jama'a consists in preferring the Two Shaykhs (tafdil al-shaykhayn) [i.e. Abu Bakr and 'Umar over the rest], loving the Two Sons-in-law (hubb al-khatanayn) [i.e. 'Ali and 'Uthman], and wiping on leather socks (al-mas-h 'alal-khuffayn) [i.e. all three contrary to Shi'is]."[Khulasat al-Fatawa, Vol. 2, Page 381]
 

Narrated by Ibn 'Abd al-Barr in al-Intiqa' bi-Manaqib al-A'immat al-Thalathati al-Fuqaha' through several different chains. The same is also related from Sufyan al-Thawri by al-La'laka'i in his I'tiqad Ahl al-Sunna, Vol. 1, Page 152.

2. Imam al-Aazam Abu Hanifah in Fiqh Al-Akbar:

 
"The most superior and the best of all men after prophets – blessings and peace upon them – is Abu Bakr as-Siddiq. And then, Umar ibn al-Khattab al-Faruq. And then Uthman ibn Affan Dhu’n Nurayn. And then ali ibn Abu talib al-Murtada. May Allah be well pleased with them all; they were worshippers and steadfast on Truth and sided with Truth. We love all of them." [Fiqh Al-Akbar]
 

3. Imam al-Nawawi said in his Fatawa:

 
"Know that each of Abu Bakr and 'Umar is better than 'Ali according to the Consensus (ijma') of Ahl al-Sunna. The proofs for this in well-known sound hadiths are too famous and countless to be listed." [Fatawa Imam Nawawi, Page 264]
 

4. Imam al-Haytami said in his Fatawa Hadithiyya:

 
"The preferability of Abu Bakr over the other three and that of 'Umar over the  ther two is agreed upon by Consensus (mujma' 'alayh) of Ahl al-Sunna and there is no disagreement among them concerning this." [Fatawa Hadithiyya, Page 155]
 

5. Ali al-Qari in MinaH ar-Rawd al-Az’har, SharH Fiqh al-Akbar:

 
"The best of humans after prophets is Abu Bakr Radi Allahu Ta'ala Anhu"... "The superiority of Abu Bakr and Umar is an unanimous agreement in the Ahl as-Sunnah." [Sharh Fiqh al-Akbar]
 
6. Mulla 'Ali al-Qari said in Sharh al-Fiqh al-Akbar:

 
"It is patent that to prefer 'Ali to the Two Shaykhs contravenes the doctrine of Ahl al-Sunna wal-Jama'a according to what the totality of the Salaf follow."[Sharh al-Fiqh al-Akbar, Page 140]
 

7. Imam al-Daraqutni was once asked to arbitrate between two groups in Baghdad who differed whether 'Uthman was preferable to 'Ali or vice-versa. He relates:

 
"At first I withheld from taking any position and considered reserve best. But then I reached the conclusion that Religion dictated other than silence. So I said: 'Uthman is better than 'Ali with the agreement of the assembly of the Companions. This is the position of Ahl al-Sunnah, and it is the first knot of the Rafida one cuts loose." [Siyar A'lam al-Nubala', Dar al-Fikr Edition. Vol. 12, Page 483]

8. Al-Dhahabi quotes the above in his chapter on al-Daraqutni in Siyar A'lam al-Nubala' then comments:

 
"...Both 'Uthman and 'Ali possess great merits and precedence and are among the foremost shuhada'. However, the vast majority of the Community agree to give precedence to 'Uthman, and this is our position also; and better than both of them without doubt are Abu Bakr and 'Umar. Whoever differs with this is a hardened Shi'i." [Siyar A'lam al-Nubala', Dar al-Fikr Edition. Vol. 12, Page 483-492]
 

9. Imam Abu Jaafar Al-taHawi in Al-aqidah at-taHawiyyah:

 
"We affirm the succession after RasulAllah SallAllahu Alaihi wa Sallam first for Abu Bakr Radi Allahu Ta'ala Anhu – on account of his superiority upon the entire ummah and being paramount among them. Then, Umar ibn al-Khattab Radi Allahu Ta'ala Anhu. Then, Uthman ibn affan Radi Allahu Ta'ala Anhu. Then, ali ibn Abu talib Radi Allahu Ta'ala Anhu. For they are the Rightly Guided Successors [khulafa ar-rashidun] and The Guiding Leaders [ayimmah al-muhtadun - in another version ayimmah al-mahdiyyun]." [al-Aqida at-Tahawiyyah]
 

10. Saad ad-Din Taftazani in his SharH al-MaqaSid, In the Fifth Discussion:

 
"The Imam (leader of Muslims) after RasulAllah SallAllahu Alaihi wa Sallam is Abu Bakr Radi Allahu Ta'ala Anhu. The Shiah say: ali. And we say: There is a unanimous agreement (ijmaa) of every person of importance (the ahl al-Hill wa’l aqd – from the council, prominent ones, nobles etc.) on this matter." [SharH al-MaqaSid]
 
 
11. In the Sixth Discussion, Saad ad-Din Taftazani says:

 
"Superiority, according to us [ahl as-sunnah] is according to the order of succession (of Khalifahs)." [SharH al-MaqaSid]
 

12. Ali al-ushi in Bad-yi’l Amali and ali al-Qari in its commentary: daw al-Maali

 
وللصديق رجحان جلي ... على الصحاب من غير احتمال
And Siddiq has a prominence and superiority
Upon all companions without any doubt

وللفاروق رجحان وفضل ... على عثمان ذي النورين عالي
And Faruq has prominence and superiority
Upon Uthman – he of the two lights, the lofty

وذو النورين حقا كان خيرا .... من الكرار في صف القتال
And Dhu’n Nurayn has the right, that he is superior to
al-Karrar, the brave and unflinching in the face of battle

وللكرار فضل بعد هذا .... على الأغيار طرا لا تبال
And superiority is due to ali the brave, after this
Upon everybody else without any hesitation
 

13. Jawharah at-TawHid, Ibrahim al-Laqqani and its commentary TuHfatu’l Murid, Ibrahim al-Bajuri.

 
وخيرهم من ولي الخلافة .... وأمرهم في الفضلك الخلافة
And the best of them are the successors to khilafah
And the order of their superiority is like the khilafah.
 

14. Ibn al-Jawzi in Manaqib Ahmad relatedly said:

 
"Whoever prefers 'Ali to Abu Bakr maligns the Prophet; whoever gives 'Ali preference over 'Umar maligns the Prophet and Abu Bakr; and whoever gives 'Ali preference over 'Uthman maligns the Prophet, Abu Bakr, 'Umar, and the Emigrants. Nor do I believe that the deeds of such a person are accepted."[Manaqib Ahmad, Page. 162]
 

15. In the very beginning of his Kashf Mushkil Hadith al-Sahihayn in four volumes, in print, Ibn al-Jawzi mentions the anecdote of a Rafidi asking a Sunni:

 
"Who is nobler than five under a cloak, the sixth of whom is Gibril?" (in reference to the established hadith wherein the Prophet, upon him blessings and peace, gathered Sayyida Fatima, her two sons and her husband under his cloak) whereupon the Sunni replied: "Two in the cave, the third of whom is Allah" (in reference to the verse of Qur'an and hadith of the Prophet and Abu Bakr in the cave on the way to Madina).
 
16. In Nazm al-Mutanathir min al-Hadith al-Mutawatir, al-Alim al-Rabbani, al-Sayyid Muhammad Jafar al-Idrisi al-Kattani (d. 1927) mentioned:

 
"The Ahadith on the Afdhaliyya of Abu Bakr over the Sahaba are mutawatir by meaning." [Nazm al-Mutanathir min al-Hadith al-Mutawatir Page 202]
 

He quotes Qastallani's Irshad al-Saari Baab Tafadhul Ahl al-Iman fi al-A'man from the Book of Imaan who quotes Ijma' of Ahl al-Sunnah on this. He also quotes Ibn Hajar from al-Sawa'i al-Muhriqa and Ibn Taymiyya from al-Wassiyyat al-Kubra who mention that it the reports are mutawatir.

17. al-Sayyid Yusuf al-Nabhani quotes Fatawa Ibn Hajar, in his al-Sharaf al-Mu'abbad, who says in its khatima:

 
"It has been soundly narrated from Ali himself: the best of people after the Prophet is Abu Bakr then Umar and then someone else... it is from this that the Ahl al-Sunnah from the Sahabah and Tabiun and those after them agree (ijma) that Abu Bakr is absolutely excellent among all Sahabah and then Umar (may Allah be pleased with them both)." [al-Sharaf al-Mu'abbad, Page 207]
 

18. Imam Yusuf bin Ismail an-Nabhani mentions that Ibn Hajar was questioned on another occasion whether the excellence of one over the other among the four was qat'iyya or Ijtihadiyya to which he replied that

 
"The excellence of Abu Bakr over all is Mujma' alayh among Ahl al-Sunnah and there is no dispute in this, and consensus implies qata'." [al-Sharaf al-Mu'abbad, Page 208]
 

19. Imam Sha'rani quotes Abu Bakr al-Ayyash in his Minan who said:

 
"If Abu Bakr, Umar and Ali ever came to me for something, I would attend Ali first for his close relation with the Messenger of Allah, and I would prefer falling from the sky to the earth over giving Ali preference (in fadhila) over the two".[al-Sharaf al-Mu'abbad, Page 209]
 

20. Shaykh Nabhani quotes a hadith from Musnad al-Bazzar from Usayd bin Safwan in which the demise of Sayyiduna Abu Bakr may Allah be pleased with him and Ali's words in his manaqib are narrated. Sayyiduna Ali directly speaking to the former on his deathbed after his demise calls him

 
"most excellent of the Sahabah in his Manaqib",
"greatest of them in his rank",
"most noble of them in his station", and
"most honoured among them in the Messenger's court"!! [al-Sharaf al-Mu'abbad, Page 193]
 
21. It is written in renowned Islamic Fiqh books, Fatawa Khulasa and Khazanat al-Musannifin, that:

 
“Anyone, who claims that Hadrat Mawla Ali (Karam Allahu wajh al-Karim) is superior to all companions, is a heretic, and a wrongdoer.”
 

a. Fatawa Khulasa, in ‘Kitab al-Salat’ (chapter of Salah) Section: 15
b. Khazanat al-Musannifeen, in the chapter of ‘Kitab al-Salat’ (Book of Salah) in the section ‘To follow a Rafidhi in Salat, is it right or wrong’?

22. It is stated in Fateh al-Qadeer, Sharah “Hidaya” and Hashiyyah on “Tabi’een al-Salamah” that:

 
“Anyone, who prefers Mawla Ali above the other three rightly guided Caliphs, is a misled.”
 

a. Fateh al-Qadeer, Sharah (a commentary) on the most renowned and reliable Fiqh book “Hidaya”, Printed in Egypt, Vol 1, Page 248
b. Hashiyyah (a commentary) on the Fiqh book “Tabi’een al-Salamah”, by Allama Ahmad as-Salabi, Printed in Egypt, Vol 1, Page 135

23. It is also written in the following Fiqh books “Bada’eh”, “Bazaziyyah”, “Asabah”, “Fan al-Sa’ani”, “al-Haf al-Abrar wal-Basair”, “Fatawa Qurwiyyah” and “Waqiat al-Muftiyyin”, and all these books have quoted references from another most authentic and renowned Fiqh book “Fatawa Khulasa”, that:

 
“Anyone, who prefers Hadrat Mawla Ali (Karam Allahu wajh al-Karim) over them (Shaykhain) is a misled and heretic.”
 

a. Bada’eh, Vol 3, Page 264
b. Bazaziyyah, Vol 3, Page 319
c. Asabah - Printed in Egypt, Page 187
d. Fatawa Qurwiyyah - Printed in Egypt, Vol 1, Page 25
e. Waqiat al-Muftiyyin - Printed in Egypt, Page 13

24. It is mentioned in another authentic and most renowned Fiqh book “Majma al-Anhar”, Sharah (a commentary) on the book “Multaqi al-Abhar”, that:

 
“Tafdhili, those who prefer Hadrat Mawla Ali Radi Allahu Anhu above the other three Caliphs are misled. [Majma' al Anhar - Printed in Istanbul, Vol 1, Page 105]
 

25. Sayyiduna Meer Abdul Wahid Hussayni Zaidi Wasti Bilgraami has written in his ‘Sabaa Sanabil Sharif’:

 
After Hadrat Abu Bakr comes the excellence of Hadrat Umar, then Hadrat Uthman and then Hadrat Ali. He who does not accept Hadrat Ali as the Khalifa is from the Kharijees and he who regards him (Hadrat Ali) to be more excellent than Hadrat Abu Bakr and Umar is from the Raafdhis. [Sab'a Sanabil, Page 10]
 
Conclusion

There is an Ijma' of the Ahl al-Sunnah wa al-Jama’ah on the fact that Sayyiduna Abu Bak Al-Siddiq is the most superior amongst the companions of our beloved Prophet (Peace be upon Him and Allah is pleased with them all). After him comes the excellence of Hadrat Umar, then Hadrat Uthman and then Hadrat Ali Ridwanullahi Ta'ala Alaihim Ajma'een. They all were pious worshippers and steadfast on Truth and sided with Truth and we love all of them.

He, who believes that Sayyiduna Ali or any other companion is more superior above Sayyiduna Abu Bakr, is misguided from the Ahl al-Sunnah wa al-Jama'ah. The true Love for Sayyiduna Ali Radi Allahu Ta'ala Anhu will only and only be valid and beneficial when his teachings, Aqida and Iman is also followed. The Ahl al-Bayt should themselves talk more often about the tafhdil of Sayyiduna Abu Bakr  as-Siddiq Radi Allahu Ta'ala Anhu as this is mass-narrated from Sayyiduna Ali Karram Allahu Wajh al-Kareem himslef, and a sunnah of his.

Gems of Wisdom Hazrat Abu Bakar Siddique

  • Two and a half dirham from a hundred is the Zakah (poor tax) belonging to the poor amongst the people of the World while the Zakah of the Siddiques is to give their entire wealth to charity.
  • Extend your charity with humbleness towards the poor for to give charity happily is a sign of acceptance.
  • Wealth cannot be gained by simply wishing for it, nor is youth gained by dyeing or coloring one’s hair, neither can one gain health without medication.
  • Justice and fairness is good, nay it is better.
  • It is necessary to ask forgiveness for one’s sins, nay it is absolutely necessary.
  • Do not bury me in new clothes. The rights of the living and needy is greater upon it.
  • Keep your mouths closed from complaints and vulgarity. By keeping your mouths closed one obtains solitude.
  • Strange are the passing of time yet stranger are the conditions of wanton carelessness (i.e. In remembrance of the Supreme Creator SubHanuhu wa Ta'ala)
  • Adopt abstention, for abstention is profitable and do good deeds, for good deeds are highly accepted in the court of Allah SubHanuhu wa Ta'ala.
  • Weep for the days gone by in which you have but earned little rewards.
  • Weeping is for the day in which you have wasted without any good deeds being done.
  • There is no trouble in patience and there is no benefit in complaining.
  • Do not kill any woman, children or cripple.
  • Do not cut down a fruit bearing tree.
  • Do not be lavish or miserly.
  • Striving against the enemies (Kuffar) is regarded as a small striving while striving against one’s (Nafs) desires is regarded as a great striving (Jihad al-Akbar).
  • Fear of Allah SubHanuhu wa Ta'ala is likened to knowledge while being oblivious of your Creator SubHanuhu wa Ta'ala is likened to ignorance.
  • Ikhlas (good conduct) is: when one does not require reward in exchange for a good deed.
  • Whosoever gets involved in the work of Allah SubHanuhu wa Ta'ala then Allah SubHanuhu wa Ta'ala gets involved in his work.
  • Man is weak, yet it is astonishing that he is insistent in disobeying the commands of the Almighty Allah SubHanuhu wa Ta'ala.
  • He should know that his heart is empty of Faith (Iman) when good advice has no avail upon him.
  • Worship and prayer is a career, It’s business premises is the creation, The fear of Allah SubHanuhu wa Ta'ala is it’s wealth and it’s profits is Paradise.
  • It is difficult to be patient but to waste the rewards for patience is worse.
  • Strange are the passing of time yet stranger is the fact when one does not notice this.
  • Life comes to pass yet Death is very much closer.
  • To seek forgiveness in old age is good but to seek it when young is better.
  • To forgive the rich is good but to forgive the poor is better.
  • Sin committed by a young person is bad but an old person committing sin is worse.
  • Being an accomplice by ignorance is bad, knowingly being an accomplice is worse.
  • Laziness in worship by the general public is bad, but a knowledgeable person or a seeker of knowledge showing laziness is worse.
  • The pride of the rich is bad but the pride of the person in need is worse.
  • Humility shown by the poor is good but humility shown by the rich is better.
  • Sajdah of Sahw (Prostration if a mistake is made in Salah) completes Salah if a minor mistake is made. Sadqah-e-Fitr completes one’s Fast, Fidya completes one’s Hajj and Jihad completes one’s Iman (Faith).
  • Those that do not have the strength to cry then they should show mercy upon that person who cries.
  • Stop complaining and you would be blessed with a good life.
  • Cry on that day when you realize that life has passed you by and you have not done any good deeds.
  • Nobody wishes for death except that person who has complete confidence on his good deeds.
  • It is compulsory for the one questioned to answer and to give an excellent reply shows superb ethics and morals.
  • There is a perception as to the rewards for every virtue except patience, for patience is that virtue whose reward is unknown (Infinite).
  • A thankful person is very close to safety.
  • True generosity is to remove the burdens of Creation and place it upon one’s own shoulders.
  • Good manner is not to ask for rewards in exchange for good deeds. Leave the World for the Hereafter and leave the Hereafter to Allah SubHanuhu wa Ta'ala Most High.
  • You are busy pursuing the comforts and luxuries to make your life comfortable in this World while the World is in earnest preparation to expel you from her.
  • It does not benefit the tongue to speak of the losses incurred upon a person’s Worldly investments.
  • No person with knowledge has ever claimed godhead by comparison to those with immense wealth.
  • Whenever one goes to offer his condolences to the bereaving family then one should say – Adopt patience for there is no calamity in it and do not cry for there is no benefit in it. Remember the Messenger of Allah r and the great loss sustained through his departure from this World and your misfortune shall seem small in comparison.
  • The redness of gold and the “pallor of saffron” has destroyed women. (p.s.: Take heed “redness of gold” and “pallor of saffron” are used figuratively and could stand for rich make-up and to laugh instinctively)
  • Those people, who demised at the beginning of the early days of Islam, are very fortunate.
  • If only I was a strand of hair on a Mu'min’s (believer) chest.
  • Oh! People! Be modest in the presence of Allah SubHanuhu wa Ta'ala. Thereafter in your actions or deeds think of the omnipotence of Allah SubHanuhu wa Ta'ala then continue with fear and modesty. I swear by Allah SubHanuhu wa Ta'ala that whenever I present myself in front of him with any need or desire, I bow my head in modesty.
  • When speaking then talk precisely. That speech is only beneficial which could be listened to with ease. Long speeches tend to bore people who then lose an element of the subject matter.
  • Knowledge is the legacy of the Prophets Alaihim as-Salam while wealth is the legacy of the Kuf’far, the likes of which are Fir’oun and Qaroon etc.
  • The life of a dead heart is knowledge. The life of knowledge is the search of it.
  • Rising early in the morning surpasses the beauty of the rooster thus becoming a reason for repentance/forgiveness.
  • Those 'Ulama are the enemies of Allah SubHanuhu wa Ta'ala who seek only the rich while those wealthy are the friends of Allah SubHanuhu wa Ta'ala who seek the 'Ulama.
  • Always hold the tip of your tongue and say, you have entrapped me in many places.
  • When the camel’s bridle falls then one gets down and picks it up. The question never arises to ask somebody else to do it. (p.s. endeavour to do things on your own without relying on others to do it for you)
  • When a servant of Allah SubHanuhu wa Ta'ala marvels at the beauty of this material World then Allah SubHanuhu wa Ta'ala becomes his enemy until he isolates himself from that beauty.
  • Alas! If only I were a tree so that I could be chopped down and eaten. (The reason for such an extreme is the status of fear and sorrow overpowering it)
  • The heart is the acceptor of advice, Remember! Keep no one more beloved or closer than death.
  • Those people are not preferred who relinquish the Hereafter for the World but inclination is towards those who give preference to both the World and the Hereafter.
  • Make amends for your wrong doings with zeal and replace your bad deeds with good deeds.
  • That amount of knowledge which creates fear of Allah SubHanuhu wa Ta'ala Almighty is only necessary for a believer (Mo'min).
  • After journey and shortages a person fears provisions.
  • The foundation for all a persons troubles is his speech.
  • A believers fear and hope when weighed would be equal.
  • When an honourable person obtains knowledge it humbles him and when a legislator obtains knowledge he becomes proud.
  • It is better to be alone than to sit in bad company while it is better to keep and be in good company than be alone.
  • A seeker of knowledge shows excesses in age while a seeker of the World show a high handedness in knowledge.
  • Hadrat Junayd Radi Allahu Anhu says that among the sayings of the Companion of the Holy Prophet regarding Tawheed (oneness of Allah SubHanuhu wa Ta'ala) the saying of Sayyiduna Abu Bakr al-Siddique Siddiq Radi Allahu Ta'ala Anhu is the most excellent and he said this: There is no other road created besides submission/humility and helplessness for the creation and Allah SubHanuhu wa Ta'ala is most high, most pure.
  • If any good deeds, for whatsoever reason is unaccomplished, then endeavour to accomplish it and if a good deed is accomplished then make an effort to accomplish more.
  • When good advice does not affect a change in ones ways then know this that, ones heart is empty from Iman (Faith).
  • The strength of knowledge when it surpasses the boundaries gives birth to deceit and cunningness and when it is deficient or worthless then it gives birth to stupidity and gullibility.
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