Doubt: “Almighty Allah is totally independent of our good deeds”
1) Another such uncertainty is as follows: “What does it matter to the Almighty if we are obedient and do good deeds”.
It is true that our obedience and deeds matter not in the least to Allah most high. Certainly, these things are of no benefit to Him whatsoever. But, tell me, do the benefits that come of obedience and good deeds matter to you? Or would they not be of any use to you?
In short, works have been appointed for your benefit, not for Allah’s. Allah most High is self-sufficient. and you are not.
Take the example of the compassionate doctor who prescribes a certain medicine for one of his patients. and the stupidity of that patient. his own worst enemy, when he abstains from taking the medicine saying, “Of what benefit is it to the doctor if I take this medicine”?
What do you mean, the doctor’s benefit? This is for your benefit. You are the one in need of good health .
Doubt: “The abundance of our remembrance (Zikar, Azkar) and good deeds will compensate for our sins”.
2) A misconception common to that sort of Sufis and Ulema who might best he described as barren is: ”Since we are the ones who give knowledge and advice to the people, therefore. we share in the reward (of what good we have inspired the people to do). And the accumulated rewards are so great that they more than outweigh our own wrongdoings”. Or they say, “We have knowledge of certain deeds whose performance will ensure our forgiveness for thousands of years of wrongdoing. like daily repeating “Subhan Allah” and “Al-Hamdu lillah” one hundred times or fasting on the Day of Arafat, or during Ashura, etc.,”
The important thing to understand in all of this is that if these deeds were enough in themselves for your salvation, then the entire body of commandments and prohibitions would be for nothing. Rather, you will find that the Hadith that promise such rewards are qualified by the condition that one avoids all major wrongdoing (Kabair): اذا اجتنب الكبائر
In other words, these particular deeds will act to cancel out your misdeeds only as long as you abstain from the Kabair.
As for your giving knowledge and sermonizing (Waz), friends, you should know that the person who himself does wrong, in spite of all that, faces an even greater punishment. The Hadith which has come to us concerning the punishment of the sermonizer who is himself a wrongdoer are well known.
Doubt: We are nothing (unmarked), now He (Allah) is doing whatever he desires
3) An objection of many ignorant Sufis is “We have reached the state of annihilation (Fana) through our spiritual disciplines (Riyadat) and self-mortification (Mujahada). Nothing remains of our selves, and whatever we do is done by Divine will”.
These people make such ill-founded and ruinous statements that they sometimes reach the points of Kufr. They say:
“We ourselves are Allah, then who is there to be worshipped? And who to be sinned against”. Or they say: “The fundamental object is remembrance. Outward practices like prayer, fasting. etc … are utterly meaningless, and are there in the interests of organization only, being mere formalities”.
The root cause of all this nonsense is ignorance. These people do not understand even the first thing about spiritual stations (Muqamaat), so what can they possibly know of Suluk (treading the mystic path) and Wusul (Union)? Actually, these sayings of theirs are the first of their excesses in interpreting the meaning of Tawheed (the unity of Allah). In Sha Allah, I will deal with this subject in another book in more detail.
It should be enough at this point for you to understand that there has never been a greater Wasil (one who has achieved union) or Muwahhid (one who has realized the truth of Tawheed) than the Prophet of Allah. Then look at the Prophet’s (PBUH) and the Sahaba’s fear, awe, repentance, seeking of forgiveness, striving and diligence in performing good deeds, and efforts in the direction of self-mortification and penitence. Only a brief look should suffice to quell whatever doubts you may have.
The objections that people most often use to silence those who would attempt to spur them on to performing good deeds are of two general categories.
(1) Those which directly imply Kufr (unbelief). For example, that this world is comparable to hard currency and the next to credit, and that hard currency is better than credit. Or that the pleasures of this world are certain while those of the next are only supposed, and that one should avoid supposition and stick to what he is certain of. However, since we are addressing our brothers in faith we need not deal with this category of objection.
(2) The second category of objections is of those whose basis is ignorance or carelessness. Here we will concern ourselves with answering some of these misgivings, each in a separate section.
The delusional presumption of Allah’s mercy
1) Another example of such self-deception goes like this, “In a Hadith it is said that Allah most High says:
انا عند ظن عبدي بي
“I am the way My slave thinks me to be”, and we think well of the Lord. Therefore, He will treat us well’.
Remember, the meaning of Tawakkul is that one should choose to bring together certain causes and then wait for the results to be produced by the grace of Allah, that he plans and strives and then trusts in Allah for the Appearance of the desired result.This is what is meant by Tawakkul, not that one rely exclusively on his own plans and efforts to produce the desired results. The person who will not bother to lift even a finger cannot be said to be acting on anything but on folly and self-delusion.
Take the example of the farmer who goes through the process of tilling and planting his seeds etc., thinking all the while that by the grace of Allah these fields will yield a fine harvest. This is Tawakkul. If, on the other hand, instead of planting his seeds he sits back in the hope that his fields will produce on their own, then this is madness and utter stupidity the only result of which can be disappointments and despair.
The Deception of shaykh’s association
2) Another misconception goes like this:
“Since we are the descendants of a great Sufi, or the Mureeds (disciples) of a Sufi Shaykh, or the spiritual admirers of a great Sufi of the past or present, then we will surely be accepted and forgiven by Allah most High”.
If these relationships were enough in themselves, then the Prophet would certainly never have had need to say to his daughter:
فاطمة انقذي نفسك من النار فاني لا اغني عنك من الله شيئا
“O Fatima! Save yourself from the Fire. For verily I can be of no use to you against Allah”.
When you have next to nothing of faith to your credit, and even less of good works, then a mere relationship is not going to be enough to save you. Of course, if you should combine such a noble relationship with faith and Taqwa (the fear of Allah at the heart of all obedience and righteousness). then all the better. On the Day of Judgment this relationship will undoubtedly be of value. Says Allah most High:
“And those who believe and whose seed follow them in faith, We shall cause their seed to join them, and We shall not deprive them of aught of their work”. (At Tur: 21)
The meaning of their not being deprived of aught of their work is that the followers, through the Barakat of the followed, will be elevated to the same rank (without there being a decrease in the follower’s deeds to compensate for the follower’s elevation).
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The objections that people most often use to silence those who would attempt to spur them on to performing good deeds are of two general categories.
(1) Those which directly imply Kufr (unbelief). For example, that this world is comparable to hard currency and the next to credit, and that hard currency is better than credit. Or that the pleasures of this world are certain while those of the next are only supposed, and that one should avoid supposition and stick to what he is certain of. However, since we are addressing our brothers in faith we need not deal with this category of objection.
(2) The second category of objections is of those whose basis is ignorance or carelessness. Here we will concern ourselves with answering some of these misgivings, each in a separate section.
Giving an excuse of destiny after committing a sin
1) Another common misconception is the one which goes like this. “Well, what can we do about it? That’s the way it was written”.
This has become such an overworked objection that every other man on the street finds it easy to use.
When someone commits an indecency. does he do so with the intention that since this thing is written for me, then bring it on. I shall make my deeds conform to the decree? No. no! Absolutely not! At the time, the question does not even occur to him. Not then! Only afterwards, when what is done is done, does he begin attempting to rationalize his actions. Were he to consider it impartially he would surely sense the speciousness of his so-called argument.
Secondly, if he has so much confidence in the Divine decree, then what is the reason for his failure to rely on it in his worldly affairs? When someone threatens him with loss to either life or wealth he should not even answer hack to scold that person. On the contrary he should view the whole affair as the workings of that decree which dictates that this person must do his share of evil and damage. But no, in such a situation our friend forgets all about his divine decree theories. But here, when he needs an excuse, as faith in the decree is unflinching.
“There is no use of deeds, hell or heaven? What is written in our destiny will happen”
2) Another of these objections goes like this, “if it is written that I am to go to Paradise, then that is where I will go. And if it is written that I am to go to Hell, then that is the way it is going to be. No amount of striving or sacrifice on my part is going to make things any different”.
To those who would hide behind such an objection we would reply that if this is the way things are, then why do your put yourself to the trouble of planning out your worldly affairs? Think of how much effort goes into filling your stomach. You sow, you plow, you separate the husk from the grain, you grind, you knead the dough, you bake the bread, you break it into little, bite-sized pieces, you feed the pieces into your mouth, you chew and chew, and then you swallow it down. Try doing nothing for a change. If it is written for you to eat, then the food will go down all by itself. Why all this f arming and cooking? And why is it that you always quote this verse?
رزق ہر چند بے گماں برسد
لیک شرط است جستن از درہا
“Although your daily bread will come without much trouble; Still, it takes some searching out”. In the same way that you go about getting certain causes together to give you certain desired results, you must also set to gathering the causes or good deeds that will produce for you the rewards you desire in the next world.
[Jaza ul Aa’mal, By: Maulana Ashraf Ali Thanvi]
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The objections that people most often use to silence those who would attempt to spur them on to performing good deeds are of two general categories.
(1) Those which directly imply Kufr (unbelief). For example, that this world is comparable to hard currency and the next to credit, and that hard currency is better than credit. Or that the pleasures of this world are certain while those of the next are only supposed, and that one should avoid supposition and stick to what he is certain of. However, since we are addressing our brothers in faith we need not deal with this category of objection.
(2) The second category of objections is of those whose basis is ignorance or carelessness. Here we will concern ourselves with answering some of these misgivings, each in a separate section.
Wrongdoings on account of Allah being All Merciful and forgiving
1) One such objection goes like this. “Allah is All Merciful and All Forgiving. Then, of what significance can my wrongdoing be to such a One?”.
The answer is that yes. He most certainly is All-Forgiving and All-Merciful. He is at the same time, however, the Subdue and the Avenger. So what makes you so sure that He is going to be merciful With you? or forgiving? He might just as well subdue you, or take vengeance on you. Besides, from the following Quranic verses it is clear that He has reserved His mercy and forgiveness only for such persons as repent and then resolve to do good.
Then, surely Your Lord – unto those who did evil in ignorance, then repented after that and put things right – surely Your Lord thereafter is All-Forgiving. All-Merciful. (An-Nahl: 119)
The person who dies without having made repentance will deserve a measure of punishment equal to his wrongdoing. Certainly, the mercy of Allah is always a possibility. but who is to say that he can be sure of being granted such an enormous favor?
Delaying repentance hoping to live longer
2) Another of these excuses goes like this. “After all, what is the hurry? There is plenty of time yet to repent”.
To such a supposition we would counter: ‘What makes you so sure that you have more time to live? And even if you do live, can you be sure that you will be favored with the opportunity to repent?’
Remember, as your misdeeds multiply a certain blackness spreads out over your heart. Day by day your chances for repentance grow fewer and fewer. Finally, this process reaches a point for most people where they die without having repented at all.
Willfully doing wrong while anticipating Allah’s forgiveness.
3) Another such objection goes like this. “So what if I continue to do wrong? Later on I will repent and then everything will be forgiven”.
To the person who holds this opinion I would say; “Why don’t you go and put your hand into a fire? Afterwards you can always apply ointment to it.
Of course, he would never consent to such an absurdity. Then what a shame it is that our friend is so bold with regard to wrongdoing. How can he be sure that he will be favored with the opportunity to repent? And even if he does repent, is there any guarantee that Allah most High will accept it of him? Then again, certain misdeeds are such that it is not enough for one to make Tauba (repentance) before Allah. Rather, in many cases it is necessary that he go before the injured party and seek forgiveness from him directly.
[Jaza ul Aa’mal, By: Maulana Ashraf Ali Thanvi]
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Since the beginning Islamic Scholars have made Quran the center of utilizing their intellectual energies according to their respective subjects and areas of judgment and understanding. Their efforts resulted in an amazing treasure of knowledge and Quranic sciences. Those who indulged themselves in purification and benevolence (Tazkia & ihsan), also known as Sufis, have tried to discover the meanings of the Quran from their own understanding and emotional aspects. As a result certain explanation of the honorable Sufis about the verses of the Quran contradicts the obvious meanings which may be mistaken as an exegesis. The knowledge by Sufis to explain the meanings of the Qur’an is called the “ilm al-Aitebar” (Considering an effective cause for analogy).
Definition of ilm al-Aitebar (Considering an effective cause for analogy)
ilm al-aitebar is to determine the significance of an occurrence with one’s present situation and derive lesson therefrom. Two similar things can be compared to one another, thereby resulting in learning a lesson. It will not be exegesis of quran and cannot be taken as knowledge of the Quran. [Badaa’i, page 241] [Ashraful Jawab, page 314, vol.2]
The following points summarizes this definition:
1) ilm al-Aitebar is not the exact interpretation and meaning of the Qur’an.
2) Resemblance with an Aayah is not the definite Credibility.
3)Element of similarity should not be taken as analogical jurisprudence.
4) This is the purpose of Shariah and is proved by other Shariah arguments.
ilm al-aitebar: Examples from Qur’an
The origin of ilm al-Aitebar is established from the Qur`an. The nomenclature and name for this type (Aitebar) is in fact derived directly from the Qur`an:
1) It is stated in the Qur`an Majeed:
فاعتبروا يا اولي الابصار
This Aayat is related to the incident of the expulsion of Banu Nazeer. Allaah is warning the followers that they should learn a lesson from this incident and abstain from the actions of those people who were punished, lest they fall in the same hole. This is a true example and essence of ilm al-Aitebar, where two situations are compared with each other and a lesson is derived. [Bawaadirun Nawaadir, page 397, vol.2]
2) Another ayat is:
اذهب الى فرعون انه طغى
“Go to Fir’oun, indeed he has rebelled”. The sufiya interpreted this Aayat as “Go, oh soul, towards your nafs and strive against it, indeed it has rebelled”.
The objective here is not the interpretation of ayah (Tafseer,) but their intention is to forewarn and advise the reader of the Quran that the Quran is not merely a book of stories, in fact, lessons should be learned from it. The intention of mentioning incidents in the Qur`an is only to derive lessons therefrom. Allah says in the Quran:
لقد كان في قصصهم عبرة
“Indeed there is in their stories, a lesson.”
therefore while reciting the Aayat regarding Hadhrat Mosa’s (alayhi salaam) confrontation with Fir’oun one should imagine the similarity to Mosa (alayhi salaam) and Fir’oun in one’s self, in which soul is an inviter to good, like Hadhrat Mosa (alayhi salaam) and nafs a caller towards evil, like Fir’oun. Hence you are expected to overpower and overcome your nafs with your soul. Such lessons are learnt and derived through ilm al-aitebar. [Badaa’i, page 240]
3) In the Holy Qur’an, Allah Almighty has said:
اعلموا ان الله يحي الارض بعد موتها
“Know that indeed Allah revives the earth after its death”.
Hazrat Ibn Abbas in his explanation on this verse said:
لين القلوب بعد موتها والا فقد علم احياء الارض مشاهدة
Here the word الارض (earth) which is used for the earth in the ayah means the Heart, This is also an example of ilm al-Aitebar.
He is not contradicting the commonly accepted interpretation which refers to the actual earth in fact he is drawing attention to the listeners that they must not suffice only on the superficial meaning however they must go in-depth for hidden meanings. As the other meaning can be that earth dies and revives, so too is the condition of the hearts. This full narration is present in my Book, ‘Masailus Sulook’. It has been established from these narrations that ilm al-Aitebar is not an innovation (Bid`ah) of the Sufiya. Its origin is in the Text of Quran and Sunnah (nusoos). Hence Sufiyas who consider ilm al-Aitebar should not be labeled as libertine (zindeq), doing so will be committing a grave mistake. [At-Tablegh no.12, page 228-239]
This is amongst the finer, delicate and symbolic gems of Quranic interpretation (Lata`if, nukat and Ta`welat). It is not an exegesis of Quran and cannot be said to be knowledge of the Qur`an. [Ashraful Jawab, page 314, vol.2]
When ilm al-Aitebar is valid and its terms & Conditions?
The explanation about a claim which is only through the knowledge of ilm al-Aitebar and is not an exegesis and interpretation is that if the claim of the ruling is proven by another text of Qur’an and Sunnah then it is within the Shari’ah limits and permissible. However, if that ruling is not proven by another text of the Qur’an and Sunnah then it is only a persuasion. If it is against and contrary to another ruling of Shari’ah then it is absolutely unlawful. So ilm al-Aitebar is achieved by tashabuh (comparison) and ishara (indication).
The bottom line is that:
1) ilm al-Aitebar should not be considered as a commentary on the Qur’an.
2) Aitebar is achieved by tashabuh (comparison) and ishara (indication).
3) The apparent meaning of the Aayah should not be denied.
Reality of ilm al-Aitebar
Apparently ilm al-Aitebar is like Jurisprudential analogy, but in reality it is based on Behavioral analogy (Qiyas Tasarrufi). An important point to be noted is that it is not a definite jurisprudential analogy (Qiyas Fiqhi) Because the Authority in Shariah is only for jurisprudential analogy (Qiyas Fiqhi).
The difference between Fiqhi Qiyaas and Aitebar (Consideration) and their respective rulings
ilm al-Aitibar is to evaluate some occurrence with one’s present situation and derive lesson therefrom. When two things bear a resemblance to each other than one can be compared to the other, thereby resulting in a lesson being learnt. [Badaa’i, page 241]
Fiqhi Qiyaas is where something which is not found in nass (text of Quran and sunnah), is compared with another which is present in the nass (text of Quran and sunnah) and a common ruling is extracted.
The level of such results is less than the jurisprudential measurement, and these indications are not even of a certain level, even this knowledge itself is not attainable. Rather, the one whose mind is concerned with this Appropriateness will be able to make such an argument even if he does not have any special status in knowledge and grace.
The reality of proving something (istidlal), and ilm al-Aitebar (consideration) and the difference between the two.
“Istidlaal” is made by understanding the literal significance, then implementing those methods and ways outlined and explained by the Authentic Scholars. Aitebar is achieved by tashabbuh (comparison) and ishara (indication). The base of both these methods is established from the Qur`an. However the word “daleel” and “istidlal” do not appear directly in the Qur`an, in fact, it is done through indication and synonymously. In this regard, Allah states in the Qur`an:
قل هاتوا برهانکم
Ask the non-believers), bring forth your proof (burhan)”, and in another Aayaat هل عندكم من علم “Say (to the non-believers), is there by you any knowledge?
In these Aayaat, the words, burhan and ilm indicates daleel, hence it is called “istidlal”. Therefore, with regard to the Aayat: أقيموا الصلوة “Establish Salat”, it will be correct to aver that Salat has been made Fard, whereas the word Fard has not been used in this Aayat, but its indication and significance is present.
As for the second method, the Quran uses the word, Aitebar. Allaah says in the Qur’an :
فاعتبرو يا اولي الابصار
“Take lesson, o people of insight”.
The incident of the banishment of the Banu Quraidha was mentioned before this, and thereafter Allah Ta`ala warns the people of insight to take lesson, lest their actions will result in a similar fate for them. This is the meaning of ibrat (taking lesson), where a certain
Situation placed before you, and if you do not take heed and act in the similar manner, your end result will be the same. [Huqooquz zaujain, page 51]
Difference between Majaz (Figurative), Kinayah (Mentonym) and ilm al-Aitebar.
Clarity can be achieved by comparing one thing (Mushabbah) to another (Mushabbah Behe) but it is not proven or established. The fact is that Mushabbah is always established through another proof. On the contrary, this is not needed in majaz (Figurative) be it Majaz Mursal (Synecdoche) or istiaara (Metaphor).
The reason is that in majaz (Figurative) there is some contextual factor that indicates to the unsuitability of the ‘Maudo Lahu’ meaning (Total meaning of Subject), hence the Ghair Maudo lahu meaning (meaning other than its subject) is taken.
Whereas in the case of ilm al-aitebar, neither there is contextual evidence indicating the non-application of the ‘Maudo’ meaning (Total meaning of Subject), nor is the ‘ghair Maudoo’ meaning (other than its subject) implied.
This is also not applicable in kinayah (Metonymy), because in kinayah (Metonymy), the ‘Maudo’ meaning is not discarded, in fact, the actual import of that sentence is the Maudo`.
Difference between ilm al-Aitebar and ilm al-Ta’beer (Dream interpretation)
ilm al-Aitebar is more distinguished than ilm al-Tabeer (interpretation of dreams) the reason for its eminence is that Tabeer only deals with supernatural affairs whereas ilm al-aitibar centers around pure Shar’i rulings. [Bawaadirun Nawaadir, page 396, vol.2]
Proof of the legitimacy of ilm al-Aitebar
This question remains that does the nusoos also use ilm al-Aitebar in the same way the Sufis do? I answered with the praise to Allaah, that such examples can easily be found in the Qur`an, and this is not my claim but Shah Waliullaah Dehlavi (RA) has also mentioned the same. Such a great sheikh had written two Ahadith in the book, Al Fauzul Kabeer.
Once Nabi (PBUH) mentioned regarding the issue of Destiny (Taqdeer):
ما منكم من أحد وإلا وقد علم مقعده من الجنة ومقعده من النار. فقالوا: يا رسول الله! ففيم العمل؟ -يعني: إذا كانت مقاعدنا معلومة ففيم العمل؟- قال: اعملوا فكل ميسر لما خلق له، أما أهل السعادة فييسروا لعمل أهل السعادة، وأما أهل الشقاوة فييسروا لعمل أهل الشقاوة ثم تلا قوله تعالى: فَأَمَّا مَنْ أَعْطَى وَاتَّقَى وَصَدَّقَ بِالْحُسْنَى فَسَنُيَسِّرُهُ لِلْيُسْرَى وَأَمَّا مَنْ بَخِلَ وَاسْتَغْنَى وَكَذَّبَ بِالْحُسْنَى فَسَنُيَسِّرُهُ لِلْعُسْرَى.
“There is not any one of you except that a place in The Fire and Jannah has been reserved for him’,The Sahabah asked, ‘O Rasulullah (PBUH), should we not then rely on our Kitab (taqdeer) and abandon (good) deeds?”.
Prophet (PBUH) said, “(Continue to) Do good actions, (because indeed) everything has been made easy for that which has been created for him, for him who is (destined to be) amongst the fortunate ones, good actions have been made easy for him.” Thereafter, Nabi (sallallahu alayhi wasallam) recited the following Aayat, “As for him who gives (in charity), and keeps his duty to Allaah and fears Him, and believes in Al-Husna (the best/reward), we will make smooth for him the path of ease (goodness), But he who is greedy….”
Now the question can be arised: where is Destiny mentioned (Taqder) in this Aayat? The import of this Aayat is that the path towards Jannah is made easy for the one who gives charity and is pious, and Jahannum is easily accessible for the one who is a miser. Shah Sahab explained this, that Prophet (PBUH compared this Hadith to this Aayat by means of ilm al-aitebar Which demonstrates that good deeds make the path of Jannah easy whereas bad deeds make the path to Jahannum easy, similarly, through Taqder, good deeds are made easy for some and evil deeds for others. This similarity is given for the purpose of simplify the explanation that the easiness which is created through Taqder is the same as the easiness which is created as a result of the execution of deeds. This dilation is done by means of comparison. Shah Sahib has proven the origin of ilm al-Aitbar in the Qur`an through this Hadith.[Bada`i, page 243]
Prophet Muhammad (PBUH) has used ilm al-Aitebar in the Ahadith. I am stating this not on my own but on the strength of a great personality as This is a grand claim. If anyone does not accept the statement of Shah Sahib, then I will ask him to comment and explain the Hadith. Indeed the (explanation of) knowledge of these Ahadith, which was rendered by Shah Sahib, is acquired through a gifted knowledge, otherwise (normally) such things cannot be understood. [Badai. page 246]
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INTRODUCTION: Maulana Ashraf Ali Thanvi (RH) wrote this article as a foreword for his book ‘Shoq e Watan’ which we are publishing here and some Ahadith from this book due to the suitability and necessity of the current situation.
About Three years ago an extreme plague spread in the Muzaffar Nagar district. The severity of the plague remained for some time. Our little town, Thanah Bhavan, which is also a part of Muzaffar Nagar district was also affected by the plague.
The plague was extreme and widespread due to which people upset. Some left their settlements and ran away, some were planning to leave, others were perturbed, frightened and scared. In short, the situation was astonishing.
Since the Islamic Shari’ah has taken the responsibility of treating all spiritual difficulties, problems and inner sicknesses.
In fact these difficult situations are a result of possessing a little patience (sabr), having weak reliance on Allah, not being content and satisfied with the commands of the Almighty, and not possessing Emaan and yaqeen (faith, confidence and trust). The basic cause of all this is solely a strong desire and inclination towards the dunya (material world) and keeping away from seeking the akhirah (hereafter). We all know that the cure for any illness is to remove its basic cause. Hence, the sayings of Sayyidina Rasulullah Sallallahu Alayhi Wasallam: “The love for the dunya is the root of all sin”, and “Excessive remembrance of death is the eraser of all pleasures,” this the only secret of (treating) this.
Taking all these aspects into consideration, and in accordance with this principle, while paying attention to the reformation of the general public I started mentioning the favors, joys and comforts of the hereafter, and creating a strong desire for the hereafter and to abstain from the pleasures of the dunya in my discourses and lectures. To attain all these favors and pleasures one has to go through the experience of death (maut) . For this reason I mentioned death as a blessing and favor. In description of these favors of the hereafter, I also mentioned the qabr (grave), qiyamah (day of reckoning), jannah (paradise), and the glad tidings for a momin.
In the same series, of discourses and lectures I mentioned every type of difficulty, virtues, rewards, nearness to Allah, promise of acceptance, on which the glad tidings are based and also includes good news of the favors and blessings of the hereafter.
As a result immediate and positive response was seen, and the courage and confidence of the public increased. Signs of happiness and satisfaction began to manifest themselves. All worry and difficulties turned into satisfaction and happiness. More so, in some way few people began to look forward to death. When these subjects proved to be beneficial for affected people, it came to mind that since many years, in many areas of India, plague keeps on spreading now and then and it is not known that how long this situation will remain the same. Wherever plague spreads, the affected People deeply engulfed with the same type of fear despair and difficulties, which weakens their faith and trust in Allah.
As a result the chances of experience loss and harm in the hereafter increases during normal times without any epidemic, at the bereavement of a dear and beloved one, people usually experienced same kind of distress and despair because of lack of Patience and tawakkul (complete reliance on Allah). The life of this world becomes bitter without this faith. Therefore, everywhere in the world people are in need of this prescription to strengthen their soul and heart. These subjects which benefited the local community hopefully if collected in a written form and conveyed to people of other places, will, in saha Allah, benefit them too. Hence, a firm intention was made to collect subjects pertaining to the bounties of hereafter.
Since these subjects were delivered during different lectures and discourses at different places, it was not possible to write them with the same details. Therefore, it was intended that similar and related ahadith be chosen from Shaykh Jalal ud din Suyti’s “Sharhus Sudur” and translated into simple language, will fulfill the original aim.
During the process of compilation of about thirty such ahadith a copy of copy of “Sharhus Sudur” printed in Egypt containing a commentary titled “Bushra al Kateeb”, also by Shaykh Jalalud din Suyuti was received from a friend.
This copy especially contained those subjects which refer to the glad tidings after death. Since this booklet was more suitable for my desired intention, it was thought, that instead of choosing subjects from “Sharhus Sudur”, a great portion of this booklet will be translated, and at places to complete or corroborate a subject, or mention some details, subject-matter will be taken from other sources too, which should be regarded as an extended and collateral portion of the original. While using translation from the original “Bushra al Kateeb” no book references were mentioned. subject matter taken from other books were written with references.
I have found it appropriate to name this booklet “Shauq e Watan” because the hereafter is our original watan (eternal abode), and is worthy of being desired. Our negligence and carelessness have made us totally forget about this watan (eternal abode).
This booklet will remove such negligence and increase our desires for our original abode. Now it is hoped, with the grace of Allah, that this book will be useful, at times of despair, grief and fear.
If it is read or read to others, alone with family or in big gatherings, then In-shaa-Allah instead of grief, happiness, instead of fear, peace of mind, instead of despair contentment will result. Many chapters have been compiled herein. It must be remembered that the translation is made in simple language for the benefit of the layman. With hope of gaining barakah the original ‘Arabic ahadith has also been gven. It is also a source of assurance, satisfaction and caution. Where deemed necessary details have been given under the caption of commentary.
May Allah subhan na wa ta’la accept this book, for the purpose and aim that is was compiled; make it a source to increase the desire of getting the rewards in hereafter; and give the divine guidance (toufeeq) to get prepared for the final abode and grant his acceptance and blessings, Aamin.
The reward for illness and hardships
1. Hazrat Abi Saeed (R.A) narrates from the Prophet (PBUH): “Any Muslim who experiences any hardship, discomfort, worry, sorrow, grief, and distress, even a thorn prick, but Allah will make it an atonement for his sins”. [Bukhari, Muslim, Mishkaat].
2. Hazrat Jabir (R.A) reports, Prophet (PBUH) said to Hazrat Umm e Saaib (R.A) : “Do not curse fever, for it removes the sins of Bani Aadam (offspring of Aadam) in the manner that a furnace removes rust from iron.”
[Muslim, Mishkaat]
3. Hazrat Anas (R.A) narrates that I heard the Prophet (PBUH) say: “When I afflict, my bondsman with his two beloved possessions, he then exercises patience, I will grant him jannah in lieu of it. His two eyes are meant (here).” [Bukhari, Mishkaat].
The virtues of plague
1. Hazrat Anas (R.A) reports, the Prophet (PBUH) said: “Plague is a (means of) martyrdom for a Muslim.” [Bukhari, Muslim, Mishkaat].
2. Hazrat Jabir reports, the Prophet (PBUH) said: “The one running away from plague is like the one running away from jihad. The one who stays steadfast with patience therein (affected place) will receive the reward of a shahid (martyr).” [ Ahmed, Mishkat].
Preference for death over life
1. Hazrat Abdullah bin Umar (R.A) says, the Prophet (PBUH) said: “A (beloved) present for the Mu-min (believer) is death”. [Ibnul Mubarak, Ibn Abi Darda, Tabrani and Haakim].
2. Hazrat Mahmud bin Labid (R.H) reports, the Prophet (PBUH) said: “Ibn Aadam (offspring of Hazrat Aadam) dislikes maut (death) whilst maut is better for him then fitnah (trials and tribulations in the deen)”. [Ahmed, Saeed bin Mansur].
Commentary: The benefit of death is, there is no fear that one’s deen (religion) will deteriorate. If one lives, there is always the fear of this happening (deterioration) especially if one confronts causes that will lead to it. We seek Allah’s refuge from turning astray.
3. Hazrat Abdullah bin ‘Amr bin Aas (R.A) reports, the Prophet (PBUH) said: “The world is a prison (because of the many restrictions) for a Mumin (believer) and a place of drought (both comfort, favors and affluence are deficient). When one leaves the world, one leaves a prison and place of drought (because comfort, favors and affluence are complete and widespread in the hereafter).” [lbnul Mubaarak, Tabrani].
The benefit of a difficult death for some Mumins (Believers)
1. Hazrat Ibn Mas’ud (R.A) says, the Prophet (PBUH) said: “(At times) A Mumin (believer) commits a sin. Hardship is experienced at the time of death to recompense for sins. (At times) A kafir (nonbeliever) carries out a good deed, and to recompense for it, an easy death is granted.” [Tabrani, Abu Nu’aym, Sharhus Sudur].
Commentary: Experiencing a difficult death is not a bad omen nor is an easy death a good omen. No doubt should remain regarding a difficult death as stated in the above hadith.
The glad tidings, respect and honor for a Muslim at the time of death
1. Hazrat Ibn Jurayj (R.A) narrates, the Prophet (PBUH) said to Hazrat Ayesha (R.A): “When a Mumin sees the angels, they say: ‘We will take you back to the world. (We will not remove your soul). He will say: ‘(You will return me) Towards a place of worry, anxiety, distress and affliction. Take me towards Allah.” [Ibn Jarir and Ibnul Munair in their tafsiir]
2. Hazrat Anas bin Maalik (R.A) says, the Prophet (PBUH) said: “When malakul maut (angel of death) comes to a wali (accepted bondsman) of Allah, he makes salam to him. His salam is saying this: ‘Assalamu ‘alayka ya waliyullah, rise and leave the home that has been emptied, and go towards your home which has been furnished by you (i.e. from the world towards the hereafter).” [Qadi Abul Husayn bin Al’urayf, Abu Rabi’ Al-Mas’udi, Sharhus Sudur].
The Destiny is already decided then what is the purpose of doing good deeds?
Some people argue that since the fate of a man is already decided whether he will go to Paradise or to Hell, as pointed out in this Hadith, what then is the purpose of doing good deeds. We must understand that the Hadith does not mean to that a man will do what is prescribed for him. On the contrary, the Hadith tells us that whatever he will do at his own option is recorded in fate. Fate is the knowledge of Allah who knows beforehand what a man will do of his own free will. That is recorded in the Preserved Tablet (Lauh Mahfuz). So, a man’s entry into Paradise or Hell depends on his own actions, and it is not that a man will do what is predestined for him. It is actually the reverse, fate is what a man will do of his own accord. Allah has allowed man to choose and he acts according to his choice. Thus, it is wrong to sit idle because everything is predestined. When the Holy Prophet narrated this Hadith, the Companions ? asked him:
ففيما العمل يا رسول الله
What is the meaning of doing anything, then,O Messenger of Allah!
They asked him, what was the purpose of being good or bad when it has been decided already whether a man will go to Paradise or Hell? The Holy Prophet said:
اعملوا فكل ميسر لما خلق له
Go on performing deeds. Every person will have to do what he has been created for. (Therefore, let us use our discretion and perform our deeds).
When everything is written in destiny, then what is the need for strategy?
The belief in destiny is a wonderful belief which Almighty Allah has granted every believer. It is necessary to understand the full implications of the belief lest people should fall into diverse errors.
Destiny does not forbid taking preventive measures:
1) Firstly, before the occurrence of some event, this belief should not induce a man to succumb to idleness and inactivity. For example, man should not give up his efforts, thinking that what is destined-shall happen and there is no need to take any measures in the matter. Such an attitude is against the teachings of the Holy Prophet. The injunction of the Islamic Shari’ah requires that all efforts should be made in attaining one’s objective.
After taking the necessary measures leave the result to Allah:
2) Secondly, action on the belief about destiny commences after occurrence of an event. For example, if something unpleasant happens to a believer, should think that he did whatever was necessary to do to get a favorable result. If the result has turned out to be against his expectation, he should think that he had done his best to attain the desired result, but if the result turned out against his expectations it was Allah’s decision which could not be helped and he must remain contented with it. It is not the character of a believer to give way to remorse and regret after a result has come out and feel dejected, thinking that if this and that action had been taken the result would have been as desired. This trend of thinking goes counter to the belief in destiny.
Almighty Allah has shown us the right path between these two extremes. It is necessary for a believer to do his best to attain something as long as the destined result remains hidden, because we do not know yet what the fate has in store for us.
Destiny and pandemic: An incident with Hazrat Farooq A’zam
Once Hazrat Farooq A’zam was on a tour of Syria. On the way he was informed that the epidemic of plague had broken out in the territory of Syria. It was so virulent that its victims died in the matter of a few hours.
Many Noble Companions fell martyrs in the plague. The entire graveyard in Jordan near the grave of Hazrat Ubaidah bin Jarrah is occupied with the
graves of these martyrs. Hazrat Faraoq A’zam consulted the Companions whether he should pursue his tour or go back. On that occasion Hazrat Abdur Rahman bin ‘Auf narrated a Hadith of the Holy Prophet, saying:
If plague breaks out in any territory, then those who are out of that territory should not enter it while those who are already staying in the affected area should not leave it.
Afterhearing this Hadith Hazrat Farooq A’zam postponed the programme of his tour to that territory A Companion probably Hazrat Abu Ubaidah bin Jarrah, said to Hazrat Farooq A’zam:
أ تفر من قدر الله
Are you fleeing from Allah’s destiny? If death has been ordained, it must come. If it has not been ordained it will never come. In reply to this question Hazrat Farooq A’zam said:
لو غيرك قالها يا ابا عبيده
O Abu Ubaidah! If any other person had said this, I would have considered him to be pardonable. How can you who are well aware of the truth say this? Thereafter he said:
نعم نفر من قدر الله الي قدر الله
Yes, we are fleeing from Allah’s destiny to Allah’s destiny.
The intention was to say that until the event takes place we have been advised to take all precautionary measures to attain the desired objective. This is not against the belief in destiny but it is a part of that belief. The Holy Prophet has advised us to take all possible precautionary measures. Hazrat Farooq A’zam said that, acting upon this advice he was going back. If the affliction with plague has been ordained for us, we cannot avert it, but we must take precautions as far as possible.
Correct Concept: The belief in Destiny Do not lead to inaction
It is the belief of a believer that after all necessary steps to achieve something have been taken he should leave the result to Almighty Allah, saying: O Allah, I have taken all possible steps in the matter and now I am waiting for your decision. I shall remain contented with your decision whatever it may be. The belief in Destiny should not induce anyone to sit idle and do nothing before the happening of the event as some men make the belief in destiny an excuse for sitting idle under the notion that whatever has been ordained must come out whether one works or does not work to attain the desired result. This attitude is not right. Islam teaches that we should do our best to achieve our objectives, but if all our efforts fail to produce the desired results against our expectation, then we should accept the situation with a good grace. On the other hand if we feel dejected and express dis-satisfaction at the un favorable results, this will only add to our grief and dejection, because what has happened cannot be averted and there is no alternative for us but to put up with the situation, however unpleasant it may be. We should, therefore, surrender ourselves to the will of Allah and His decision on the very first day.
The word “IF & but” is the key which opens the door to Satanic acts
It is mentioned in the hadith that:
و ان اصابك شيئ فلا تقل لو اني فعلت لكان كذا و كذا ولكن قل قدر الله وما شاء فعل فان “لو” تفتح عمل الشيطان
If some mishap strikes you in the life of this world, do not say, this would had not happened, if I had done this and that. Do not use the word “If and “if not”. You should say: This happened, because it was so destined by Almighty Allah. What Allah willed happened. The word “If” opens the door of Satanic activities. For example, if a relative dies, it is generally said that if such and such physician had treated the patient, he would have been saved. Similarly, when theft or robbery is commtited in anyone’s house, it is said that if such and such precautionary measures had been taken, the crime would not have been committed. Such things should not be uttered. All that should be uttered on such occasions is: What has happened was pre destined by Allah and Allah’s destiny cannot be deferred in any way.
The world is a mixture of comfort and discomfort
May Allah let the truth of this wonderful teaching contained in this Hadith descend into the recesses of our hearts. Be sure that the only way of attaining peace, safety, comfort and contentment in this world is to have trust in, and reliance on, Allah’s destiny along with belief in Allah. There is no man in this world who can claim that he has not been afflicted in this world with some worry, grief or misfortune. This world contains both sides, namely, ease joy and comfort and difficulties, grief and hardships. There is in this world neither unmixed joy nor unmixed grief. All men have to taste the sweetness of joy as well as the bitterness of hardship. One cannot purchase joy and comfort unmarred by hardships and torments even at the price of the entire wealth of the world.
Be contented with Allah’s Decision
When Almighty Allah has taken a decision on some event then it is to express dissatisfaction with Allah’s decision or destiny to say that it was better if this did not happen or it should have happened in this or that way. It is demanded of a believer that he should yield to Allah’s decision and His destiny without the slightest complaint in his heart about that decision and destiny which should be accepted whole-heartedly. In another narrative Hazrat Abu Darda has said:
اذا قضى الله قضاء احب ان يرضى بقضائه
When Almighty Allah takes a decision on anything, He desires that His servant should gladly accept His decision.
If the decisions apparently undesirable and a source of inconvenience and grief, it should be accepted without murmur instead of saying that if one had done this or that the event would not have occurred. The Holy Prophet has forbidden this attitude with Allah’s destiny. This is because what has happened was Allah’s destiny which had to come to pass at any rate and it was not possible to avert it in any circumstances. It is, therefore, not a believer’s conduct to pass remarks on the divine decision as this is tantamount to expressing dis-satisfaction.
If we look into the matter a bit deeply we shall find that there is no alternative for man but to surrender himself to Allah’s destiny. Your dis satisfaction with the destiny cannot change the event and the grief that has stricken you cannot be averted by your resentment. On the other hand this negative attitude on your part will aggravate your grief by your pining over the event that has already taken place. If looked at from this viewpoint, it will be realized that contentment with Allah’s destiny contains a source of solace which Almighty Allah has provided for a believer.
Is Expressing grief and suffering against the contentment with destiny?
If some undesirable event takes place or some grief or shock afflicts a person, then it is not against the principle of patience to express that grief or shock by weeping or lamenting, nor is it a sin. How to reconcile between the two apparently opposite views that it is lawful to express grief and to weep on some undesirable event and on the other hand one has been advised to accept submissively what has been ordained by Allah. Are they not two contradictory views?
Try to understand well that expression of grief and shock is one thing and submission to the Divine Destiny is quite another thing. Submission to Allah’s decision and Will implies admission that Allah’s decision is based on divine wisdom and we are not aware of this wisdom. This ignorance of the divine wisdom is the source of our grief and shock and the cause of our weeping. However we also know at the same time that what Allah has ordained is quite true and correct and based on Allah’s unfailing wisdom and prudence. Thus submission to destiny implies a mental and rational attitude of submission but in actual practice the apparent feeling may be different.
“Doubts and misconceptions about Islam and the present time” Page 34 to 36, and Page 42 to 43
From the Translator: This article is a translation of one of the many articles written in Urdu by my teacher, Hazrat Maulana Muhammad Yusuf Banuri, upon whom be the mercy of Allah, for the monthly magazine of the Jamia uloom islamiyyah Banuri Town, ”Bayyinat”. The essay was written, over ten years ago, in direct response to the publication of a book which Maulana believed to be misleading in its treatment of some of the basic doctrines of Islam; namely, the orthodox position with regard to the Sahabah (may Allah be pleased with them).
At the time, owing to the notoriety of the book, Maulana did not think it necessary to mention its title or its author’s name. Nor is there any reason today, as the book in question has not been translated into English, for us to rekindle old fires by naming the book and its author. What then, the reader may justifiably ask, is the purpose behind the ·translation of this essay, and its publication in booklet form? The best answer to this question can be found in the pages of the booklet itself. I am referring, of course, to the abundance of useful information in those pages which concerns those aspects of Islam which are all too often taken for granted, and only passingly, if ever, given serious thought by even the educated Muslim public. Then, it is the dissemination of that knowledge, rather than any desire to stir up what has already been put to rest, which is the primary concern of the translator and publishers. And it is Allah who prospers and assists; in Him do we trust, and unto Him do we return. Ramadan ul Mubaarak/1398
Conspiracy to criticize the companions (R.A)
It is a well known rule of thumb that the way to cast doubt on the authenticity of any kind of information is to first make a target of the one, or ones, who conveyed the information; attempt to discolor their doings, assassinate their characters, destroy people’s confidence in them. Since the Sahabah, may Allah be pleased with them, were the first ones to convey information concerning the Deen ul Islam, the enemies of Islam singled them out as the prime targets in their campaign of slander and vilification.
In fact, in spite of the gaping doctrinal differences between the many schismatic and heretical sects which have branched off from Islam in the past, the one thing they seem to have in common is their criticism of the Sahabah, may Allah be pleased with them. The enemies of Islam have attempted to fault their bearing and conduct, malign them in any way, criticize their character, detract from their accomplishments, accuse them of preferring worldly wealth to the commandments of Allah, and label them usurpers, frauds, and bigoted tribalists.
Finally, these schismatic’s hit the heights of fanaticism when they raise the question of whether or not the people who, according to the Quran, set the standard of belief for the entire Ummat:آمنوا کما آمن الناس
“Believe as the people (Sahaaba) believe,” (2:13)
were actually believers! Or, concerning the people who watered the tree of Islam with their blood, may Allah be pleased with them, these heretics dare to say that they were incapable of maintaining Islam’s highest standards of belief? And these were the people, may Allah be pleased with them, about whom the Almighty said:
… men who were true to their covenant with Allah; some of them have fulfilled their vow by laying down their lives, and some of them are still waiting, and they have not weakened in their resolve in the least. (33 :24)
Nevertheless, according to the schismatic’s, these blessed people, may Allah be pleased with them, were void of all truthfulness, loyalty, sincerity, and faith! Concerning those sincere people who left their wives, children, homes. businesses, relatives,
friends, and comfort for the pleasure of Allah, sacrificing everything for the sake of Rasulullah (PBUH), concerning those people, may Allah be pleased with them, it is said by the schismatic’s that they were slaves to their greed. and that they cared more for their own personal gain than they did for the commandments of Allah and His Rasul, upon whom be peace: لقد جئتم شيئا ادا
You have indeed advanced something hideous. (19 :90)
Obviously it is inconceivable that the people of this Ummah could ever give credence to this kind of frivolous prattle. And Allah most High is not unaware of the heresies stirred up by these people. Indeed He has said:
والله متم نوره ولو كره الكافرون
And Allah will perfect His light, though the unbelievers be adverse. (61 :8)
These, then, are the reasons for Allah most High’s repeated praise for the Sahaba, may Allah be pleased with them, His attestation to their reliability, and His confirmation of their integrity. Indeed. He has said:
Those-He has written faith upon their hearts, and He has confirmed them with a spirit from Himself. (58:22)
What did The Prophet said about his Companions?
In countless Hadith, Rasurullah, the peace and blessings of Allah be upon him, enumerated the virtues of his Sahaba, may Allah be pleased with them. In the majority of these Hadith the Rightly-guided Khalifas, Hazrat Abu Bakr, Hazrat Umar, Hazrat Uthman, and Hazrat Ali are mentioned in particular. It should be obvious from the care taken by Rasulullah (PBUH), in recounting the Sahaba’s virtues, accomplishments, unique qualities, and inner perfections that he, upon whom be peace, was keen to have his Ummah understand that the Sahaba were a cut above the ordinary. Indeed, since the Sahaba, may Allah be pleased with them, came in direct contact with the Rasul, upon whom be peace, our love for them is the same as our love for him, upon whom be peace. Therefore, even the slightest criticism of those fortunate people, may Allah be pleased with them, is something which gives great offense to the people of this Ummat.
The Imam Tirmizi relates on the authority of Abdullah ibn Mughaffal, may Allah be pleased with him, that Rasulullah (PBUH) said:
Fear Allah, fear Allah regarding my Sahaba ! Do not make targets of them after I am gone. For whoever has love for them, has love for them because of his love for me, And whoever has hate for them, has hate for them because of his hate for me. Then whoever troubles them, troubles me. And whoever troubles me, troubles Allah. And whoever troubles Allah will quickly be taken to account.
The people of this Ummah were informed that the greatest deed performed by the greatest one of them would be nothing in comparison to the least deed of the least of the Sahaba, may Allah be pleased with them. For this reason no one in this Ummah has the right to say anything derogatory about the Sahaba. Rasulullah (PBUH), is reported by the Imams Bukhari and Muslim to have said:
لا تسبوا أصحابي، فوالذي نفسي بيده لو أن أحدكم أنفق مثل أحد ذهبا ما أدرك مُدّ أحدهم ولا نصيفه
not malign my Sahaba! For if one of you were to give a mountain of gold in the way of Allah, it would not compare to a bushel of barley given by one of my Sahaba.
The rank given to the Sahabah, may Allah be pleased with them, is so high that, according to a Hadith related by Al Khateeb Al Baghdadi on the authority of lbn Umar (may Allah be pleased with him) Rasulullah, upon whom be peace, ordered the people of this Ummah to reply in the following way to anyone who has the audacity to speak badly of them:
إذا رأيتم الذين يسبون أصحابي فقولوا لعنة الله على شركم
When you find someone speaking badly of my Sahaba, say to him. ‘The curse of Allah be upon the worst of the two of you.’
Criticism of the Companions Necessitates Objection to the Qur’an and the Prophet
It is not our intention here to list every Hadith concerning the Sahaba, may Allah be pleased with them, but what we want to say is that if anyone, after examining the evidence of the Quran and Hadith, still insists on criticizing the Sahaba, then, aside from the fact that his rebuff of this evidence is synonymous to his denial of the Ouran and Hadith (and therefore Kufr), the logical consequence of his criticism is the allegation that Rasulullah (PBUH), fell short in the performance of the duties of his Risalat; that he was unable to purify the Sahaba, may Allah be pleased with them.
He sent among them a Rasul from themselves, to recite to them His signs, and to purify them, and to teach them the Book and the Wisdom. (3:164)
But since Allah most High has affirmed in the Quran that they actually were purified, this criticism will be seen to be in direct opposition to the Quan! So, in spite of all this, do we continue with our criticism of the Sahaba? Or should we say that since Rasulullah (PBUH), was unsuccessful in his mission it is obvious that Allah most High made a mistake in His choice of a Rasul? Allah forbid! We have indeed strayed far afield.
According to the largest sect of Islamic schismatic’s, and we seek refuge in Allah from all ignorance and impudence, Allah most High sometimes learns things that He did not know before! This they call ‘Badaa’. As if Allah’s knowledge was somehow incomplete! Now, if this is the kind of belief they have concerning the Almighty, what do you suppose they believe concerning the Rasul, upon whom be peace, and the Sahaba, may Allah be pleased with them?
The Companions are the Criterion to Distinguish Between Truth & Falsehood
Anyway, the point is that when you criticize the Sahaba, may Allah be pleased with them, or publicize their mistakes, or make them the target of your allegations, you, whether you realize it or not, bring Allah, the Rasul, upon whom be peace, the Ouran, and the Sunnah under criticism; or, in other words, the whole of the Deen ul Islam! It is not unlikely that Rasulullah (PBUH), had this in mind when he said:
Then whoever troubles them, troubles me. And whoever troubles me, troubles Allah. And whoever troubles Allah, will quickly be taken to account.
This is why, in contrast to every schismatic sect, the distinctive feature of the Sunni Orthodoxy has been their love and respect for the Sahaba Kiraam,. All of Orthodoxy is agreed on the following article of faith:
ونكف عن ذكر الصحابة الا بخير
We have nothing but good to say about the Sahaba.
Then the outstanding difference between the Sunni Orthodoxy and the schismatics is their position in regard to the Sahaba, may Allah be pleased with them. A person who makes allegations against the Sahaba, who searches out their every mistake, or Who names them as the guilty party in his accusations is obviously not a member of the Sunni Orthodoxy.
Misleading Analysis of History Against Sahabah
As for those gentlemen who, out of what they suppose to be sincerity and good intentions, have made a systematic philosophy out of maligning the Sahaba, may Allah be pleased with them, calling it research, or an answer to the pressing questions of the day; whether they know it or not the only effect their researches will have will be to foment within their readers a loathing, in the name of Islam, for everything thing Islamic! Next they’ll be having an international conference for critics of the Sahaba; critics without knowledge, without understanding, without acumen, without any sense at all ! Unfortunately, this has already passed from the realm of possibility to the world of events: الأمان الحفيظ
Allah preserves us and give us peace!
By way of excuse they say, “All of this information was in the history books anyway”. We are guilty only of having collected it. It is unfortunate that they, in presenting this excuse, have ignored so many matters of fundamental importance. Otherwise, it is more than obvious that such a feeble excuse is hopelessly inadequate.
History & Authenticity: Significant Difference in the Standard of History & Hadith
1) We have already seen the textual evidence of the Quran and Hadith prohibiting criticism of the Sahaba, may Allah be pleased with them. The Ulema of the Sunni Orthodoxy are in complete agreement on this point. Then, in comparison to this kind of indisputable evidence, of what import are the tales and legends of the early muslim historians? With them the recording of history was a process whereby the historian collected indiscriminately any and all information about a certain event or person, regardless of whether or not the information was authentic. The standards of authenticity which were applied to the Hadith were never applied to history. No one ever attempted to do so. For this reason the scholars of Hadith refused to take responsiblity for the authenticity of historical narrations. The verse of the renowned scholar of Hadith, Hafiz Zain ud Deen al ‘Iraqi sums the matter up quite nicely:
وليعلم الطالب أن السيرا
يجمع ما صح و ما قد أنكرا
The student should know that history is a collection of the authentic and the spurious alike.
Now if someone wants to prove something by going through the history books until he finds a shred of information in support of his claim, ignoring the requirements of reason and revelation, he should realize that in the same way that he ponders over whether a certain historical narration will be useful in proving his point, he should also consider whether or not that narration is in any way contrary to the Shariah of Islam or common sense. To illustrate this point it should suffice here to mention only one example.
A Rightly-guided Khalifa is defined as a muslim ruler who faithfully adheres to the Way of Nubuwwat, and who does, or decides, nothing in contravention to the standards of that Way. Recently, someone wrote of one of the four Rightly-guided Khalifas, accusing him of having unjustly awarded a full fifth of the spoils of war (amounting to over five Lakh Dinars) to one of his relatives. The question that now arises is whether or not this story accurately depicts the Way of Nubuwwat, or the character of a Rightly-guided Khalifa.
If this story was to be accepted word for word would it not mean that the moral and religious standards of the Rightly-guided Khalifas, were no higher than our present day dictators who think nothing of giving their relatives route permits and import licenses?
The world’s unique court against the Companions (R.A), Attorneys for the Defense or Attorney for the Prosecution ?
2) The second point to be made here is that these historical narrations didn’t just come to light yesterday. The great Ulema of this Ummah have leafed through those very same pages and provided satisfactory explanations for everything narrated therein. In fact, by reading what was written by those Ulema one can see how easily these matters can be explained. But now we have someone who, in the name of impartial research, comes along and presents these same matters in the worst possible light so that the Sahabah are faulted, and their deeds and accomplishments are debased and derided. Now, are we supposed to give the author of these infamies the benefit of the doubt, in the same way that he gave the Sahabah, may Allah be pleased with them, the benefit of the doubt?
The amazing thing about this person is that when he is referred to the work of the great scholars of this Ummah concerning these same matters, he dismisses them as ‘defense attorneys’, and ignores what they have written. This court of his is indeed unique! On the basis of the evidence produced by the prosecution alone sentence is passed; and the arguments of the defense are rejected because the defense attorney is found to be partial to his client!
From the testimony of the Quran and Hadith given above, and the consensus of opinion among the Ulema of the Ummah, it should be clear that not only scholars of the caliber of lbn Taymiyyah and Shah Abdul Aziz, but Allah most High Himself, and His Rasul, and the entire muslim Ummah are the attorneys for the defense of the Sahaba, may Allah be pleased with them. It remains now for each person to decide for himself whether he wants to join the defense, or the prosecution.
A COUNTERFEIT OF HISTORY
3) A third point could be made here. To select a number of isolated events from a collection of dubious historical narrations and then make of them a sort of systematic philosophy, or to extract from specific events general principles and then to arrange them under headings which even the most jaded wrongdoer of our own century would resent having said about himself; this can be called neither service to lsiam nor a proper reading of history. One might, however, caII it a counterfeit of history. In the words of the poet, Shaykh Saadi of Shiraz: ولیکن بکف دشمن است
But the pen is in the hands of the enemy!
I ask you, would any muslim like to hear it said about himself that he altered the constitution framed by Allah? Or that he made the public treasury into his own personal slavegirl? Or that he deprived the muslims of the right to enjoin the good and forbid the wrong? Or that he defiled the workings of justice and equality? Or that he deliberately spurned the directives of the Quran and Hadith? Or that he put an end to the supremacy of Allah’s law? Or that he trampled over the rights of others for the sake of his own, and his relatives’, financial betterment?
Can any person possessed of normal religious sentiments sit and listen to these wild allegations in complete calm and detachment? If not, and surely he could not, then can we allow ourselves to remain silent when the Sahaba, may Allah be pleased with them, are subjected to such a savage attack? Is this how we show our esteem and respect for the Sahaba? Is this how we go about saying nothing but good about them? Do the companions of Rasulullah (PBUH), deserve any better than this from us? Is this what our religious zeal requires of us? Have we forgotten the words of Rasulullah (PBUH)?
إذا رأيتم الذين يسبون أصحابي فقولوا لعنة الله على شركم
When you find someone speaking badly of my Sahaba, say to him, ‘The curse of Allah be upon the worst of the two of you.’
CONCLUSION
The Sahaba of Rasulullah, upon whom be peace, set the standards of faith and practice for all those who came after them. The privilege given them of being able to sit in the company of Allah’s Last Rasul, peace be upon him, is unequalled by anything the Almighty granted to even the greatest Wali or Qutub. Then, if anyone in this Ummah, no matter how great a thinker or reformer he may be, criticizes the Sahaba, (may Allah be pleased with them) he will show himself to be inclined toward the heretical. Ayyaz of Ghaznavi was advised:
ایاز قدر خویش بشناس
Ayyaz! Know your place!
Finally, this world is little more than a practice range for truth and falsehood. And very often it happens that falsehood is dressed in the garb of truth. Sometimes a man will suppose his erroneous theories to be correct, and then persist in them until his mind becomes twisted and finally he is deprived of the ability to distinguish between truth and falsehood. This is an extremely serious matter. It has never been the mark of the true scholar to persist in what he has opined when others, in all sincerity, have cautioned him against holding such views. The mark of the true scholar is his immediate acceptance of the truth when it is presented to him. May Allah preserve us, and all our muslim brethren, from the evil of heresy and divagation! And grant us the Taufiq to become followers of the truth!
رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِن لَّدُنكَ رَحْمَةً ۚ إِنَّكَ أَنتَ الْوَهَّابُ , وصلي الله علي خير خلقه صفوة البرية محمد وعلي اله واصحابه واتباعه اجمعين امين
Our Rabb! Make not our hearts to swerve after You have guided us; and give us mercy from Your presence: Surely, You are the Giver. And may Allah give peace to the finest of His creations, the purest of mankind, Muhammed, and to his family, and his Sahaaba, and all of his followers. Ameen.
To read this article in Urdu click on the link below:
From the Translator: This article is a translation of one of the many articles written in Urdu by my teacher, Hazrat Maulana Muhammad Yusuf Banuri, upon whom be the mercy of Allah, for the monthly magazine of the Jamia uloom islamiyyah Banuri Town, ”Bayyinat”. The essay was written, over ten years ago, in direct response to the publication of a book which Maulana believed to be misleading in its treatment of some of the basic doctrines of Islam; namely, the orthodox position with regard to the Sahabah (may Allah be pleased with them).
When Hazrat Rasulullah (PBUH), became the Khatam un Nabiyyen (the Last Nabiy) and was honored with the highest rank of any of those who occupied the office of Nubuwwat; and when his, upon whom be peace, Shariah was declared to be the Last Shariah until the Day of Rising, two things became necessary:
1) First, that this Last Shariah remain preserved intact until the coming of the Hour,
2) and second, that, in the same way that the Shariah is preserved in word, it also be preserved in deed.
Islam is not just a collection of principles, theories, and ideas. It is a complete practical system as well. Indeed, for every theory or principle put forth by Islam there is a corresponding path of action. This is why it is essential that the Muhammedan Shariah, a thousand thousand blessings upon its namesake, be preserved in word and indeed alike. For the task of preserving the Shariah, then, there was clearly a need for a dedicated group of believers who would act on what they learned.
At the head of the list of those who acted to preserve the Shariah were the Sahabah Kiram, (may Allah be pleased with them) They were the people who learned Islam directly from Rasulullah (PBUH), and then put into practice what they had been taught, and then taught those who came after them. They were the people who, having learned at the hands of the Master, upon whom be peace, were able to mould their characters in accordance with the designs of the Almighty and thus attain purity of temperament and conduct. They were the people who swept aside every false creed and accepted the true religion. And they were the people who, in order to acquire for themselves the pleasure of Allah, sacrificed everything they had at the feet of Rasulullah (PBUH). Whenever any one of them did anything improper he was immediately corrected by the Almighty.
In short, the group of people known as the Sahabah, may Allah be pleased with them, was that incredibly fortunate group of people whom Rasullah (PBUH), was sent as a teacher and guide. No matter how many thanks they gave for this heaven-sent blessing it will not have been enough, and no matter how much pride they took in being so honored it will surely have been too little.
Truly Allah was gracious to the believers when He sent among them a Rasul from themselves, to recite to them His signs, and to purify them, and to teach them the Book and the Wisdom, though before they were in manifest error. (3:164)
THE SAHABAH IN THE QURAN
Since the heavenly inheritance of Rasulullah (PBUH), his legacy of knowledge and practice, was to be bestowed upon the Sahabah, it was necessary that they be made worthy of the trust of succeeding generations. For this reason they are praised over and over again in the Quran and in the Hadith.
(1) Witnesses of the Risalah (Prophethood)
1 . The Divine Revelation explains that they are worthy of trust and that they have been purified, testifies to their character and righteousness, and grants them the lofty position of being witnesses to the Muhammadan Risalat:
Muhammad is the Rasul of Allah, and those who are with him are severe with unbelievers, merciful among themselves. You see them in Ruku and Sajda. seeking bounty with Allah and His pleasure. Their mark is on their faces, the trace of Sajda. (48:29)
In this verse the words ‘Muhammad is the Rasul of Allah’ are presented as a claim. In what follows, the claim is substantiated by mention of the conduct and bearing of the Sahabah, may Allah be pleased with them. In other words, if anyone has any doubts about the truth of Muhammad’s being Rasulullah (PBUH), he need only to look on the blessed lives of the Sahabah, and then let his conscience decide for him.
(2) Standard of faith
2. When the standard of faith was set by the Sahabah, (may AIIah be pleased with them) the entire Ummah was called on to follow their example; and those who loosed their tongues in opposition to them were stamped with the seal of Nifaq (hypocrisy) and foolishness:
When it is said to them (the hypocrites), ‘Believe as the people (Sahabah) believe’, they say ‘Shall we believe as the fools believe?’ Truly they are themselves the foolish ones, but they do not know; (2:13)
(3) Allah is pleased with them
3. Time and time again the Sahabah were blessed with the joyful tidings that: رضي الله عنهم و رضوا عنه
Allah is well-pleased with them, and they are well-pleased with Him. (5:119) (57:22) (98:8)
Indeed, these tidings were repeated so often that they have become as a cant word to the people of this Ummah. In the same way that we ate incapable of taking the name of Rasulullah without automatically saying, “the peace and blessings of Allah be upon him”, we automatically say, “may Allah be pleased with him”, after taking the name of one of the Sahabah.
furthermore, it should be obvious that Allah most High did not say that He was pleased with them on the basis of appearances only. Knowing their past, present, and future, their interiors and their exteriors, Allah most High announced that He was pleased with them. From this it should be more than clear that until they breathed their last they did nothing to deprive themselves of this Divine Pleasure.
It should also be obvious that when Allah is pleased with someone, the entire Ummah should also be pleased with that person. Concerning any other person we might have to resort to conjecture on the question of whether or not Allah most High was pleased with him·, but concerning the Sahabah, may Allah be pleased with them, we have the evidence of the quran! Then, if, in spite of all this, someone attempts to prove that the Sahabah were wrongdoers, he is clearly placing himself in opposition to Allah.
(4) Practical Standard for Ummah
4. When the way of the Sahabah (may Allah be pleased with them) was established as the practical standard for this Ummah, any kind of opposition to it was explained to be direct opposition to Rasulullah upon whom be peace.
And whoso opposes the RasuI (upon whom be peace after the guidance has become clear to him, and follows a way other than the believer’s (Sahabah), him we shall turn over to what he has turned to, and We shall put him in the Fire – a hapless journey’s end. (4:115)
In this verse the word “believers” refers first of all to the Sahabah, may Allah be pleased with them. From this it is obvious that the proper way to follow the Rasul (PBUH), is to adopt the way of the Sahabah in all matters of conduct and character.
(5) Honour of Sahabah in the Hereafter
5. To conclude, the Sahabah, may Allah be pleased with them, were promised that in the shadow of Rasulullah’s mercy (PBUH), they would be granted every honor, and spared all humiliation.
On the day when Allah will not abase the Nabiy and those who believe with him, their light running before them, and on their right hands. (22 :8) There are scores of other such verses concerning the virtues and excellence of the Sahabah Kiram, may Allah be pleased with them. From all this it should have become apparent by now that if these people, as the first link in the chain of believers, are ascertained to have been unworthy of our trust, Allah forbid, or remiss in their bearing and behavior, or incapable of providing practical or doctrinal counsel, then the fabric of the Deen ul Islam would be rent and, perish the thought, the Muhammaden Risaalat faulted.
To read this article in Urdu click on the link below:
From the Translator: This article is a translation of one of the many articles written in Urdu by my teacher, Hazrat Maulana Muhammad Yusuf Banuri, upon whom be the mercy of Allah, for the monthly magazine of the Jamia uloom islamiyyah Banuri Town, ”Bayyinat”. The essay was written, over ten years ago, in direct response to the publication of a book which Maulana believed to be misleading in its treatment of some of the basic doctrines of Islam; namely, the doctrine of ‘Ismat as it relates to the Anbiya, and the orthodox position
THE OFFICE OF NUBUWWAT
It is an incontrovertible truth that Nubuwwat or Risalat is that highest of offices which is conferred by the Almighty upon His special slaves. In the entire universe it is man alone who is called ‘Ashraf ul Makhluqaat’ (the noblest of all created things), and it is Nubuwwat which is at the summit of all human perfection. All other human ranks and achievements are below this. The most sublime human reflection is incapable of approaching even the frontiers of Nubuwwat; and there is no human excellence or eminence which is worthy of touching even the dust on the road to Nubuwwat. Beyond Nubuwwat there is one rank only, the rank of : Allah most High’s godhood and Rububiyyat.
The office of Nubuwwat is above human reason. Finally, only the One who has granted it is capable of fully comprehending its reality; or then again only those blessed beings who have been granted this sublime office. Except for these, the rest of mankind are possessed of knowledge and understanding too feeble to perceive the secret of Nubuwwat, or to properly grasp its full meaning or true nature In the same way that an unlettered person is unaware of the reality of learning, a person who is not himself a Nabiy is unaware of the reality of Nubuwwat. In fact, if we really think about it. It should be clear that, leaving aside the office of Nubuwwat, the same is true of any ordinary skill or profession; that only the person who has himself acquired that skill is capable of understanding the complete reality of it – and even then his understanding of that reality will go only as far as the degree of skill which he had developed in his particular field.
Our teacher Hazrad Imam ul Asr, Maulana Anwar Shah Kashmiri of Deoband, may Allah illumine his resting place, used to say, “What of Nubuwwat? Our minds are incapable of fathoming even the reality of Ijtihaad!”, In other words concerning Ijtihaad our knowledge is limited to the superficial. Indeed whatever we do know about the subject is little more than surface knowledge. Thus, the reality of Ijtihaad can be properly perceived only by a Mujtahid. So, in much the same way, knowledge of Nubuwwat can be possessed by an ordinary man only in the sense that he can recognize its signs and requisites.
Concerning the Nabiy, any Nabiy, upon whom be peace, we know only that:
“For the office of Nubuwwat Allah most High has selected only those gifted and chaste personalities whose exteriors and interiors, whose forms and substances, whose bodies and souls are, in every respect, superior to those of ordinary men. Then these are born of such unblemished extraction, and such auspicious constitution that their every wish is pursuant to the Will and Pleasure of Allah. These are the ones who are adorned with the robe of ‘lsmat(1). The Almighty, in His omnipotence, watches over them constantly so that they receive His protection in virtually every move that they make In this way they remain above the promptings and power of Shaytan”.
In such persons the occurence of wrongdoing or disobedience is impossible and logically inconceivable. This is what is meant by the term ‘Ismat. and the person so favored is called “Masoom”. Ismat is essential to Nubuwwat. In the same way that it is inconceivable that Nubuwwat could for a moment be Iitted from a Nabiy, not even the supposition or conjecture can be made that lsmat could be separated from Nubuwwat or a Nabiy, Allah forbid !
Prophets are “Masoom”
Ulema have confirmed that to be Masoom is one thing and that to be Mahfooz is another. The Masoom is a person for whom the commission of wrongdoing is impossible, while the Mahfooz is a person for whom the commission of wrongdoing is possible but who in spite of that, does not commit any wrongdoing. Or to put it more simply, the Masoom is incapable of wrongdoing, and the Mahfooz though he is capable of it, does not engage in it. It is on this basis that the Anbiya. upon whom be peace, are termed Masoom; and that the Awliya (Saints), including the Sahaaba, upon whom be Allah’s mercy, are termed Mahfooz.
Now, to come to the point, for the most sublime office of Nubuwwat Allah most High selects only those personalities who, in matters of deed and ancestry, character and works, intelligence and insight, resolution and zeal, and in every other human perfection are the most accomplished and outstanding figures of their times. A Nabiy is unique among his contemporaries in every perfection of body and soul, and no non-Nabiy can equal him in any perfection of importance. ln the terminology of the Quran and Shariah, Allah chooses (lkhtiyar), elects (lntikhab), and singles out (ljtiba) these personalities. Who does not know that Allah’s knowledge encompasses every atom in the universe? For Him everything, external and internal, hidden and open, is manifest. Past, present, and future are known to him at one and the same time. There is no possibility of His making a mistake, or being unaware of something. These facts are attested to by innumerable verses of the Ouran:
ان الله كان بكل شيئ عليما
Surely Allah knows everything ( 4 :33)
و ما يعزب عن ربك من مثقال ذرة في الارض و لا في السماء
And not an atom’s weight in the earth or in the sky escapes your Rab (10:62)
يعلم سركم وجهركم
He knows your secrets and what you utter (6.3)
Obviously, when the all-encompassing knowledge of Allah selects a person for the office of Nubuwwat there can remain no possibility of that person’s being somehow inadequate for the position. Certainly the blessed personalities chosen from among all mankind for this office will be the most perfect, the most accomplished, the most sublime. and the most suitable of all people. There are, nevertheless, differences in rank and accomplishment between the different Anbiya, peace be upon them.
It is also an accepted fact that Nubuwwat and Risalat are the gifts of Allah. These have nothing to do with acquisition (Kasb), and are surely not earned by asceticism, or long hours in worship, or spiritual disciplines. In this world it is true that perfection is attained by hard work and discipline. Nubuwwat and Risalat, however, are the selected gifts of Al rah; for those offices He chooses whom He wills. The Quran is replete with verses which clearly convey this meaning:
الله يصطفي من الملائكة رسلا ومن الناس
Allah chooses from the angels RasuIs, and from mankind (22:75)
الله اعلم حيث يجعل رسالته
Allah knows best where to place His Risalat (6:124)
MISCONCEPTIONS CONCERNING NUBUWWAT
Once we have properly understood these truths of the Shariat the question of whether a Nabiy or RasuI is capable of deficiencies in performing the duties of his office need not even arise. It is inconceivable that, Allah forbid, any Nabiy or Rasul ever fell short in the performance of his duties. Therefore, to make the following statements:
1) ‘A certain Nabiy fell short in the performance of the essentials. of Risalat,’
2) ‘A certain Nabiy proved inadequate in the performance of his duties,’
3) ‘A certain Nabiy, without permission from Allah, shrank from his duty.’
is itself a great shortcoming, and an indication of something quite more serious.
Likewise, on the basis of one’s inability to get to the bottom of a difficult question, to present the likes of the following random conjecture as some kind of accepted principle:
“Like any other man the Nabiy is also incapable of maintaining at all times the true believer’s highest standards of perfection. Sometimes he too is overcome by his own human frailties. Then, when he is cautioned by the Almighty that what he is doing has been the result of his own pre-Islamic sensitivities, he immediately reverts to an Islamic frame of mind”
is reckless to an extreme and an admonitory example of ignorance concerning the office of Nubuwwat.
چون ندیدند حقیقت را افسانہ زدند
Not having seen the way of truth, they go the way of myth. Consider the following statement:
“There are times when, and this should be so, the veil of ‘lsmat is lifted from the Nabiy or Rasu I. Then he is caused to comm it one or two acts of wrongdoing as a testament to his humanity”.
This example of fallacious sophistry is so fraught with danger that (if such a thing were possible) the foundations of every revealed religion would tremble at its mention.
If ‘lsmat could be separated from Nubuwwat it would mean that for as long as this separation remained in effect the Nabiy would cease to function as an exemplary personality (Uswah) for his Ummah. Instead of being ‘Al Ameen’ (the Trustworthy), the Nabiy would be no different from anyone else. Or, to speak in simplified terms, during such a separation (when ‘lsmat is lifted and, Allah forbid, the Nabiyy is caused to do wrong), Nubuwwat itself, with all its requisites and accompaniments, would be lifted from the Nabiy. It is not difficult to see that if such faulty logic were accepted the Deen ul Islam would crumble and fall. Everything the Nabiy said would be open to suspicion. Nothing that he taught, nothing that he did, nothing that he said could be relied upon because of the possibility that what he taught, did, or said took place during a period when ‘lsmat was lifted, and when Nubuwwat was suspended. To outward appearances, perhaps this kind of philosophizing may hold some kind of attraction, but, if we ponder the matter thoroughly we will find that it is so patently absurd that any person possessed of reason who has properly understood Allah’s religion will reject it out of hand Those who author this type of statement are clearly ignorant of ‘the reality of (prophetic) knowledge, and have obviously misunderstood the requirements of Nubuwwat.
Likewise, the following statement will be seen to be void of any understanding or knowledge:
“Until we see that the Anbiya have committed a few acts of wrongdoing like other men, we cannot be sure that they are human.”
Who does not know that the Anbiya, upon whom be peace, eat and drink ;and, like everyone else, are subject to all kinds of incidental diseases and accidents? They are born of men, and from them men are born. But aside from all this, they, upon whom be peace, announce over and ‘over again that they are human beings like everyone else. Then, after all that, is it really necessary that they engage in unlawful wrongdoing to clear up, once and for all, any suspicions that someone might ha ,e had about their humanity? Is it only then that we will be convinced that they are human?
It would be well for us to remember here that negligence, mistakes, and forgetfulness are part of human nature. Wrongdoing and transgression, however, are part, not of human nature, but of Shaytan’s nature. For this reason the commission of wrongdoing on the part of the Anbiya, instead of attesting to their humanity would attest to something quite different. Finally, who asked those people who are unable to differentiate between a mistake and an act of wrongdoing to enter into subtle theological discussions? Or was it that they desired to bear out the popular maxim:
ضلوا فأضلوا
They fell into error themselves, and they led others astray.
Anyway. ‘lsmat like the other perfections of Nubuwwat. is essential to every Nabiy. Now, consider the following: that most blessed of all personalities who was chosen to stand at the head of all the Anbiya and Mursalen the one who was crowned with the Risalat ul Kubraa (the Greatest of Missions), the one of whom it has rightly been said:
بعد از خدا بزرگ توئی قصہ مختصر
To make a long story short, after Allah comes you.
The one who was granted the highest of all offices, the peace and blessings of Allah be upon him; who can possibly realize the truth of his nobility of character and perfections, his purity and integrity, his sanctity and majesty, his righteousness and ‘lsmat, his Risalat and Nubuwwat? If, concerning this unassailable personality someone were to say something to the effect that for a time ‘lsmat was lifted from him, upon whom be peace, would that not be a crime of enormous proportions?
Footnote: (1) It doesn’t mean that the natural supremacy of Prophets is being inevitably fated but Chastity depends upon the process indicated above, i.e., that Prophets are amongst to those clean and calm nature, by whom it couldn’t be imagined about to involve in a sin, which is naturally unbearable for them. Secondly they do not have a separation, from the protection eye of Allah upon them, even for a single minute. Thus, in the presence of above two things, act of sin or even the forgetfulness is beyond the imagination for involvement of a Prophet.
