Taleem Al-Anaam The Education of Mankind PDF

SANKORE
Institute of Islamic - African Studies International
Copyright 1413/1992 Muhammad Shareef

Published by
SANKORE'
Institute of Islamic - African Studies International

The Palace of the Sultan of Maiurno
Maiurno, Sennar, Sudan
www.sankore.org / www.siiasi.org
Book design by Muhammad Shareef

All rights reserved. No part of this publication may be reproduced,
stored in any retrieval system, or transmitted in any form or by any means,
electronic or otherwise, without written permission of the publishers
2

A digital image of folio 2 of manuscript A of the Ta`leeml-Anaam of Abdullahi ibn Fuduye` copied from the archives of the
Center of Islamic Studies at the University of Shehu Usuman Danfodio, in Sokoto, Nigeria
2
A digital image of folio 2 of manuscript B of the Ta`leeml-Anaam of Abdullahi ibn Fuduye` copied from the archives of the
Waziri Junayd History Bureau, in Sokoto, Nigeria
Translators Preface
In the Name of Allah, the Beneficent, the Merciful. Peace be upon the best of creation,
Muhammad ibn Abdullah, the seal of the Prophets and the Last of the Messengers, and upon his
family and Companions.
The Sankore Institute is honored to present to the reader a book which clarifies in the
most concise and eloquent manner the reality (haqiqah) of the last and final Messenger to
mankind, Muhammad ibn Abdullah ibn Abdul-Muttalib ibn Hashim, (may Allah bless him as
long as the east wind blows and to the number of created things). Many writers in the past have
written about the sublime reality of this noble Messenger. However, this book was written by
one of Africas leading scholars and revolutionaries. Thus, we can get a glimpse as to how the
people of the Lands of the Blacks viewed their beloved Prophet, may Allah bless him and grant
him peace.
This book demonstrates the love that the Muslims of Africa had and still have for him.
It is and abridgement of the greatest book concerning the Prophet, the Shifa of Qadi al-Iyad. It
was this book, which had a special place in the Islamic curriculum of learning throughout Africa.
The scholars of the Sudan held the study of the Shifa as an important component in the education
of the scholar. The exposition, commentary and explanation of this great book became a
permanent function at the ancient Sankore university/mosque in Timbuktu. Shaykh Abdal
Qaadir al-Murabit said in his Root Islamic Education,
This book, Shifa, is a book of sira, because I think
that in this age it is necessary to temper Islamic
knowledge with a very clear understanding of the
life of the Messenger of Allah, may Allah bless him
and grant him peace, what is said about him, what is
claimed about him, what is understood about him,
what we can say about him, and what we may not
say about himyou go in (the Shifa) one man, and
you come out another kind of man, and that other
man has had vast openings, not only in love of the
Messenger of Allah, may Allah bless him and grant
him peace, but in awe of him, and respect for him,
and esteem for him.
Wherever the study of the Shifa became established there emerged in that society a love
for the Messenger of Allah, which manifested itself in the form of outward Islamic governance
and inward spiritual mastery. When one examines the ideological basis of the Islamic kingdoms
of the Sudan, one finds at the fundamental level the study of the Shifa. In fact, no real
understanding of the empires of Songhay, Mali, Takrur, Wodai, Baghirma, Kanem Borno, Funj,
Dar Fur, Sokoto, Hamdullahi, Segu, and the Mahdist Kingdom can be had without a deep
understanding of the status that the Shifa had among these various people.
The present book Taleem l-Anaam by Abdullahi ibn Fuduye is an introduction to the
study of the Shifa. It sums up concisely what is detailed in the Shifa. Its brevity is a mercy in
this age wherein men lack the patience and fortitude to study voluminous texts. Shaykh
Muhyideen Ibn al-Arabi said in his book Miratu l-Arifeen, What is elaborated and detailed in
the Book of Allah is summed up in the Fatihait is inclusive of all the grades and all the worlds.
As all the grades and all the worlds are reflected in it, it is for this reason that it is called the
Source of the Book (Umml Kitaab). Thus, this book by Shaykh Abdullahi is to the Shifa what
the Fatiha is to the Quran. Just as the Fatiha contains seven verses, Shaykh Abdullahi divided
this book into seven chapters. And just as Fatiha contains in general what is detailed in the
Book of Allah, the Taleem -Anaam summarizes what is detailed in the Shifa. Just as the
Fatiha is the Opening which initiates the believer into the elaborate meanings of the Quran; we
at the Sankore Institute present this concise but thorough book as an introduction and
summation which will initiate the reader into the elaborate meanings of the Shifa of Qadi alAyaad.
Allah taala says, There has come to you a Messenger from among yourselves, who
grieves over your discomforts, full of concern for you, compassionate and merciful to the
believers. If they turn away, then say, Allah is enough for me. Upon Him do I rely. He is
the Lord of the Tremendous Throne. Allah says the truth. He alone is enough for guidance
on the Way and He alone is the best of Guardians. O Allah! Bless our master Muhammad,
who is the first, the middle and last of all things. O Allah! Bless our master Muhammad
whose light preceded the creation of the worlds, and whose appearance was a mercy to all the
worlds. O Allah! Bless our master Muhammad to the number of all things, which have passed
away and to the number of all things that remain. Bless him to the number of those who will
attain bliss and to the number of those who will attain misery. Bless him to the number of
everyone who remembers him and to the number of everyone who forgets him. O Allah!
Bless him with a prayer that encompasses all limits, which has no end, and which will gain for us
Your good pleasure. O Allah! Bless our master Muhammad with a blessing that is eternal
with Your Eternity and continuous with Your Continuity. O Allah! Bless his wives, his
children, his descendants, his Companions and all those who follow him until the Day of
Judgment. Ameen.
Muhammad Shareef
Ramadan 19, 1413
Houston, Texas
Prefacio del Shaykh Muhammad Shareef

En el Nombre de Allh, El Miericordioso, El Compasivo. Paz y bendicines sean con el
mejor ser creado, Muhammad ibn Abdullah, el Sello de Los Profetas y ltimo de Los Mesajeros,
y con su familia y compaeros.
Es el honor del Instituto Sankore presentarle este libro que aclara la realidad (haqiqah)
del ltimo Mensajero a la humanidad, Muhammad ibn Abdullah ibn Abdul Muttalib ibn Hashim
(Que Allh lo bendiga mientras sople el viento del Este y hasta el nmero de las cosas creadas).
Muchos escritores han escrito sobre la sublime realidad de este Noble Profeta. Sin embargo, este
libro fue escrito por uno de los eruditos principales y revolucionarios de Africa. Pues, aqu
podemos ver como la gente de las Tierras Negras vean a su querido Profeta (Paz y bendicines
sean con l).
Este libro demuestra el amor que los Musulmnes de Africa sentan y que todavia tienen
por l (Paz y bendicines sean con l). Es una abreviada del mejor libro acerca del Profeta, el
Shifa de Qadi Al-Ìyaad. Fue este libro que tuvo un lugar especial en la Curricula Islmica a
travs de Africa. Los eruditos de Sudan mantenan el estudio del Shifa como una parte
importante en la educacin de un erudito. La exposicin, comentario y explicacin de este gran
libro se convirtieron en una funcin permanente de la antigua universidad/mesquita Sankore en
Timbuktu. Shaykh Abdal Qaadir Al-Murabit dijo en su Raiz de Educacin Islmica,
Este libro, Shifa, es un libro de Sira (biografa del Profeta), porque
creo que en esta Edad (poca) es necesario temperar comocimiento
Islmico, con entendimiento claro de la vida del Mensajero de Allh, Paz
y bendicines sean con l, lo que han dicho sobre l, lo que reclamen
sobre l, lo que es entendido sobre l, lo que podemos decir de l, lo
que no podemos decir de l.....entras en el (Shifa) un hombre, y sles
como otro tipo de hombre, y ese otro hombre tiene aperturas vastas no
slo en Amor por el Mensajero de Allh (Paz y bendicines sean con
l), pero en sobrecogimiento de l, y respeto por l, y estma por l.
Donde quiera que se estableca el estudio del Shifa surga en esa sociedad un gran amor
por el Mensajero de Allh, que se manifestaba en forma de gobierno Islmico por fuera y
maestra espiritual por dentro. Cuando uno examina la base ideologica de los Reinos Islmicos de
Sudan, uno encuentra en el nivel fundamental el estudio del Shifa. En verdad, no hay real
entendimiento de los Imperios Songhai, Mali, Takrur, Wodai, Baghirma, Kanem Borno, Funj,
Dar Fur, Sokoto, Hamdullahi, Segu, y el Reino Mahdista sin primero tener un profundo
entendimiento del prestigio que tena el Shifa entre estas varias personas.
El siguiente libro Ta`leem Al-Ànaam por Abdullahi ibn Fodiyo es una introduccin al
estudio del Shifa. Es un resumen conciso de todo lo que est detallado en el Shifa. Su brevedad
es una misericordia en esta Edad (poca) donde los hombres tienen falta de paciencia y fortaleza
para estudiar textos voluminosos. Shaykh Muhyideen ibn Al-Arabi dijo en su libro, Miratu`lÀrifeen, Lo que est elaborado y detallado en el Libro de Allh est resumido en
Fatiha.....incluyendo todos los grados y todos los mundos. Como todos los grados y todos los
mundos son reflejados en el, es por esta razn que le llaman La Fuente del Libro (Umm`l
Kitaab). Entonces, este libro por Shaykh Abdullahi es para el Shifa lo que Fatiha es para el
Coran. Asi como Fatiha contiene siete versos, Shaykh Abdullahi dividi este libro en siete
captulos. Y asi como Fatiha contiene en general lo que est detallado en el Libro de Allh, el
Ta`leem AlÀnaam resume lo que est detallado en el Shifa. Como Fatiha es la Apertura que
inicia al creyente a los significados elaborados del Coran; nosotros en el Instituto Sankore
presentamos este conciso pero profundo libro como una introduccin y resumen que iniciara al
lector a los significados elaborados del Shifa de Qadi Al-Ìyaad.
Allh taàla dice, En verdad que os ha llegado un Mensajero salido de vosotros mismos;
es penoso para l que sufris algn mal, est empeado en vosotros y con los creyentes es
benvolo y compasivo. Pero si te dan la espalda, di: Allh me basta, no hay dios sino l, a l me
confo y l es el Seor del Trono inmenso! Allh dice la verdad. l slo basta como gua en el
Camino y slo l es el mejor Guardin. O Allh! Bendga a nuestro Amo Muhammad, el cual es
el primero, el medio y el ltimo de todas las cosas. O Allh! Bendga a nuestro Amo Muhammad,
cuya luz precedi la creacin de los mundos, y cuya apariencia fue una misericordia para todos
los mundos. O Allh! Bendga a nuestro Amo Muhammad segn el nmero de todas las cosas
que han pasado y segn el nmero de las cosas que quedan. Bendgalo segn el nmero de
aquellos que alcancen felicidad, y segn el nmero de aquellos que alcancen miseria (desgracia).
Bendgalo segn el nmero de todo aquel que se acuerde de l, y segn el nmero de aquel que
se olvide de l. O Allh! Bendgalo con una oracin que rodee todos lmites, que no tengan fn, y
que nos gane Su buen placer. O Allh! Bendga a nuestro Amo Muhammad con una bendicin
eterna con Su Eternidad y continua con Su Continuidad. O Allh! Bendga a sus esposas, sus
hijos, sus descendientes, sus compaeros y todos aquellos que lo sigan hasta el Dia del Juicio.
Amen!
Muhammad Shareef
Ramadan 19, 1413
Houston, Tejas

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] 8 [2008

74
Taleem Al-Anaam
The Education of Humanity
Regarding Allahs Great Estimation For Our Prophet
(Upon him be the best of blessings and peace)
By:
The Amir of Gwandu, the Chief Wazir and Military Commander of the
Victorious Armies of the Sokoto Islamic Empire
Shaykh Abdullahi ibn Muhammad Fuduye ibn Uthman

Famous as Ibn Fuduye`
Edited & Translation by:
Abu Alfa Umar Muhammad Shareef bin Farid
75
In the Name of Allah, the Beneficent, the Merciful.538 Peace and blessings of Allah be
upon the Noble Prophet.539
All praises are due to Allah, the Lord of the worlds. Peace and blessings be upon the master of
the Messengers540 and upon his family541 and Companions - all of them.542 This is the book:
538
In the name of Allah the Beneficent the Merciful, may Allah bless our master Muhammad, the Unlettered
Prophet, the Arab, the Qurayshi, the Hashimi, the Abtahiy, the Tihaami, the Meccan, the first of the lights created
in the universe, the last of the Prophets to be sent with Divine Scriptures, and upon his family, Companions and
those who follow them in spiritual excellence. To continue: Says the most destitute of the slaves in need of his
Lord, the King, the Holy, the Peace, Abu Alfa Umar Muhammad Shareef bin Farid, the one flawed in speech and
chained with crimes; all praises are due to Allah who favored us with Islaam and Imaan, and who has guided us by
our master Muhammad, the axis of nobility, radiant in speech, the possessor of the Sacred Precincts and the highest
spiritual stations, upon him from Allah be the best blessings and peace. This is complete marginal footnotes, which
I have formulated in order to closely examine the text of the erudite scholar of the Black Lands, the Amir of the
Victorious Army, the valiant lion, the Wazir and Imam, professor Abdullahi ibn Fuduye`, may Allah be merciful to
forever. I have made this commentary and annotation in order to clarify the meanings and secrets in his book:
Ta`leeml-Anaam Ta`dheem Allah Li Nabeeyinaa Àlayhi Afdal as-Salaat was-Salaam. I have named it: The
Lamp in Darkness and the Awakening of Understanding Regarding the Commentary Upon the Education of
Humanity. I composed it desiring to unravel some of the problematic issues in the text based upon the extent of my
understanding, and with what I learned from the teaching of my shaykhs based upon their objectives. I ask Allah
taàla that He make it purely for His Generous sake. He is sufficient for me and the Best of Guardians. Thus, I say,
and upon Allah I rake support: the author, may Allah be merciful to him, begins with the basmalla following the
example of the Book of Allah where the basmalla opens each of the Quranic chapters; also following the words of
the Messenger of Allah, may Allah bless him and grant him peace: Every matter of importance which is not begun
In the name of Allah the Beneficent the Merciful will be cut off. This prophetic tradition was narrated by AbdlQaadir ar-Rahaawi in his al-Arbaèen on the authority of Abu Hurayra. The author this blessed text is the Shaykh,
the Realized Professor and Military Commander, Abu Muhammad Abdullahi ibn Fuduye` Muhammad ibn Uthman
ibn Salih ibn Harun ibn Muhammad Ghurtu ibn Muhammad Jubba ibn Muhammad Sanbu ibn Ayyub ibn Maasiran
ibn Ayyub ibn Buba Baba ibn Abu Bakr ibn Musa Jokolli ibn Imam Dambuba. Shaykh Abdullahi ibn Fuduye`, may
Allah be pleased with him was born in the year 1179 of the hijra in a town called Maghanimi. He was the full
brother of the Light of the Age, the Reviver of the Religion, the Sword of Truth and Imam of the Awliya, Shehu
Uthman ibn Fuduye`. His mother was Hawa bint Muhammad ibn Uthman ibn Hamm ibn Àal ibn Muhammad Jittu
ibn Muhammad Sanbu ibn Ayyub ibn Maasiran, from the line of the same above mentioned lineage.
539
The author follows the example of his words, may Allah bless him and grant him peace: Whoever sends
blessings upon me in a book, there will always remain an Angel seeking forgiveness for him as long as my name is
in that book. This prophetic tradition was related by at-Tabarani in his al-Awsat on the authority of Abu Hurayra.
540
Here again the author follows the example of the Sublime Book of Allah where the first verse of the Opening
chapter is: All praises are due to Allah the Lord of the worlds; as well as acts in accordance with the legal
judgment derived from his words, may Allah bless him and grant him peace: Every matter of importance which is
not begun with All praises are due to Allah and sending blessings upon me will be cut off. The author, may Allah
be merciful to him referred to him, upon him be blessings and peace as the master of the Messengers. Its meaning
is as Ibn Shamil said: The sayyid is the one who is elevated above all others in intelligence, wealth, defense and
bringing benefit. He is the one who freely gives his wealth to its proper place specifically. Àkrama said: The
sayyid is the one who controls his anger. Qatada said: His is the one who is dedicated to worship, scrupulous
piety and forbearance. Abu Khayra said: The sayyid is so called because he leads the notables of the people. That
is to say he is the greatest of them. The Messenger of Allah, may Allah bless him and grant him peace said: I am
the master (sayyid) of the children of Adam and that is no boast. This prophetic tradition was related by Ahmad,
at-Tirmidhi and Ibn Maja on the authority of Ibn Abass.
541
The family of Muhammad includes those to whom alms are prohibited and for whom the fifth of the spoils of
are to be expended. They are the scion of the Banu Hashim and the Banu Muttalib; and are the ones whom Allah
chose from His creation after the Prophet, may Allah bless him and grant him all of them peace. In a prophetic
tradition it says: Alms are not permitted for Muhammad and the family of Muhammad. Ibn al-Athir said: There
76
The Education of Mankind

Regarding Allahs Esteem of Our Prophet Upon him be the Best Blessings and Peace
It is arranged into an introduction, seven chapters and a conclusion.544
543
disagreement regarding the family of the Prophet, may Allah bless him and grant him peace for whom alms is not
permitted. The majority hold the view that they are the people of his household. That is his wives; his children; Ali
and his children from Fatima; Ja`far and his children; Àqil and his children; al-Abass and his children; and aland children.
542
They are every human and jinn whom Allah singled out with seeing the Prophet, may Allah bless him and grant
him peace, listening to him and accepting Islam during his time; even if their companionship with him, upon him
be blessings and peace was only a day.
543
All praises are due to Allah and the thanks are due to Allah, that I studied this book three times with the jurist,
the Khateeb, Shaykh Muhammad al-Amin ibn al-Khateeb as-Shaykh Adam Kariangha ibn Muhammad Tukur ibn
Muhammad Sanbu ibn Muhammad Leeli ibn Abi Bakr ibn al-Amir Muhammad Sanbu Darnima, may Allah be
merciful to all of them. The first time I read the text with him was on Wednesday, the 17th of Jumadl-Ulaa in 1406
A.H. (21st January 1986 C.E.). The second time I read the text with him was the same year in the month of
Sha`baan before traveling to West Africa. The third time I read the text with him was during the first weeks of
Sha`baan in the year 1409 A.H. (March of 1989 C.E.). I attained magnificent advantages from this Shaykh and
significant increase from the study of this text. It was by him that Allah opened for me the Light of Muhammad,
may Allah bless him and grant him peace, and by means of his baraka I became acquainted with the abundant
spiritual overflow of Ahmad. Subsequently, I have placed in the footnotes of this text, as marginal notes and
commentary what I remembered from the subtlety of his instructions, and from what I received from the teachings
of the shuyuukh from whom I took transmission in the as-Shifa of Qadi Ìyad; such as Shaykh Muhammad an-Nuur
as-Samaani of Kordofan in Sudan, and the sayyid Shaykh Muhammad al-Yaqoubi ibn Shaykh Sayyid Ibrahim alYaqoubi, may Allah ennoble their secrets, as well as from what Allah opened to me and from what I became
acquainted with from the baraka of reciting the text repeatedly; as I will mention, Allah willing.
544
There is no doubt that this blessed book is an abridgement and summation of the book called as-Shifa Bi Ta`reef
Huquuq al-Mustafa of the Imam, the traditionist, the Judge Abul-Fadl Iyad ibn Musa al-Yahsubi [d. 544 A.H.].
The as-Shifa is one of the best books composed regarding the knowledge of the rights of the Messenger of Allah,
may Allah bless him and grant him peace, his merits and his standing with Allah taàla. It is a book which contains
immense benefit and abundant advantages. No book was ever composed in Islam that resembles it. Thanks to Allah
subhaanahu wa taàla for the efforts of its author and may He accept it with His mercy and generosity. The asShifa spread throughout all the lands of Islam, especially in the Bilad as-Sudan. Many scholars composed excellent
commentaries upon it, however this particular text, the Ta`leem al-Anaam of Shaykh Abdullahi ibn Fuduye`, may
Allah taàla be merciful to him is one of the better commentaries because it is one of the finest abridgments of the
as-Shifa ever composed, and, for its size, one of the most comprehensive treatise ever written. This is because it is
to the as-Shifa what the al-Fatiha is to the Clear Quran. For just as Allah taàla gathered all that is in the Clear
Book into the Seven Verses of the al-Fatiha, likewise Shaykh Abdullahi ibn Fuduye` gathered everything that is in
the as-Shifa of al-Qadi Ìyad into the seven chapters of the Ta`leem al-Anam. Whoever reads it and learns what is
composed in it is like one who read the entire as-Shifa generally and has learned what it is in it comprehensively.
Thus, we praise Allah taàla for the Ta`leem al-Anam and thank Him for its author, Shaykh Abdullahi ibn Fuduye`,
and may Allah accept him and it by means of His mercy and generosity. I myself have made the study of this text
like a litany, for a single week does not pass without my reciting it based upon the arrangements of its chapter. I
began by reciting the introduction and the first chapter on Monday, because this was the day of the birth of the
Messenger of Allah, may Allah bless him and grant him peace. On Tuesday I recite chapter two. On Wednesday I
recite chapter three. On Thursday I recite chapter four. On Friday I recite the fifth chapter regarding sending
blessings upon him, may Allah bless him and grant him peace, because this is one of the most auspicious days in
reward for sending blessings upon him. Then Saturday I recite chapter six. On Sunday I recite chapter seven. And
then on Monday, again, I recite the conclusion of the text regarding what happened after the death of the Prophet,
may Allah bless him and grant him peace, because this was also the day he died, the same day in which he was born
a Monday. For this reason I began and end this blessed book every Monday. By means of the baraka of this
recitation I have attained, unraveled and taken out many secrets and extractions from this text, and have attained
from it what had not been attained before me, and all praises are due to Allah for that.
77
Introduction
On the Prophet, may Allah bless him and grant him peace, Being the First Which Allah
Created
It has been related on the authority of Jaabir ibn Abdallah, may Allah be pleased with
him545, who said I asked the Messenger of Allah, may Allah bless him and grant him peace, about
the first thing which Allah ta'ala created.546 He said: The first thing which Allah created was the
light (nuur) of your Prophet, O Jaabir.547 Then He created from it every excellent thing, and after
that He created every thing.548 At the time He created my light, He established it in the station of
545
He was Abu Abdallah Jaabir ibn Abdallah ibn Àmr ibn Hiram as-Salami al-Ansaari al-Khazraji. He was a
notable Companion of the Messenger of Allah, may Allah bless him and grant him peace, a traditionist, mujtahid
and Imam in knowledge. He was born in Abyssinia when his parents emigrated there. He was among those who
gave the Oath of Fealty beneath the tree. He was present at all the battles between the Muslims and the disbelievers
except the battle of Badr. He related 1500 hadith and was the mufti of Medina in his time. He lived to be 94 and
died in the year 78 A.H..
546
It has been related in another tradition using a slight variation of expression narrated by Abdr-Razaaq with his
chain of authority on the authority of Jaabir ibn Abdallah who said: I once said: O Messenger of Allah, I ask you
by my father and mother, inform me about the fist thing which Allah created before all things? He said: O Jaabir,
verily Allah taàla created from His Light the light of your Prophet before everything. He then placed this light
revolving with the Divine Decree wherever Allah desired. At that time there was no Guarded Tablet, Primordial
Pen, Paradise, Fire, Angel, heaven, earth, sun, moon, jinn or mankind. And when Allah desired to create creation,
he divided this light into four parts. He then created from the first part the Primordial Pen; from the second part the
Guarded Tablet, and from the third part the Throne. He then divided the fourth part into four parts. He created from
the first part those who carry the Throne, from the second part the Footstool, and from the third part remaining the
Angels. He then divided the fourth part into four parts. He created the heavens from the first part, the earths from
the second part and from the third part he created the Paradise and the Fire. He then divided the fourth part into
four parts. He then created from the first part the light of vision of the believers, from the second part the light of
their hearts, which direct experiential knowledge of Allah, and from the third part He created the light of their
humanity which the Divine Unity concealed in the expression: There is no deity except Allah, Muhammad is the
Messenger of Allah.
547
I say: He said in the narration of Abdr-Razaaq: from His Light, this means that the Light of Muhammad,
may Allah bless him and grant him peace is the first of the Lights which emanated from the Immense Seas of the
Divine Essence of Allah taàla, as the Shaykh of our Shaykhs Sidi Muhammad ibn al-Habeeb said in his KanzlHaqaaiq. Thus, the genitive construct is a clarification, meaning that Allah created the Light of His Prophet from
the Light of His Exalted Essence, however not with the meaning that the creation of the Light of His Prophet is a
substance from the substance of the Essence of Allah taàla. That is impossible with respect to the Immutable
Sanctity of the Divine Essence. Rather, it means that Allah taàlas Will was connected to bringing his Light into
existence without any prior existing intermediate entity, for His command is when He desires a thing He merely
says to it: Be, and it becomes. This is the foremost answer in consideration for what al-Baydawi said regarding His
words: Then He formulated him and blew into him from His spirit; where he said that He attributes the spirit to
Himself as a form of showing honor and declaration that this spirit is an immense and extraordinary creation, and
has an innate congruence with the Presence of Divine Lordship I say: For the Muhammadan Light in this Station
was the being realized and completely acquainted with the inward and outward worlds in accordance with the
Divine Names of Allah taàla. It was the first being to give praise and to worship Allah with all the variety of forms
of worship and drawing near to Him, and the helper in the spirit world and the world of appearances to all existing
things, as Shaykh Muhammad ibn al-Habeeb, said may Allah ennoble his secret; and as it is being elaborated in the
above cited prophetic tradition. So understand the above invaluable summation, because through its comprehension
you will be freed of being entangled in the false claim of pantheism and the impossibility of those who claim
oneness with Allah taàla; and you will be elevated from the depths of false interpolation which is the affair of
those who are veiled from experiencing the Divine Realities: So understand and may Allah be responsible for
548
Shaykh
Abul-Abass Ahmad al-Qastalaani said in his al-Muwaahib al-Laduniyya: It is said that the meaning of
guiding
you.
firstness or primordiality with regard to everything is connected to its own species of light; which means that:
The first of what Allah created from the lights was my Light The firstness or primodiality of his light also applied
78
proximity (maqaam '1-qurb) for twelve thousand years.549 Then He made my light into four
parts (arba' aqsaami). He then created the Throne (a1-'arsh) from one part,550 the Foot Stool
(a1-kursi) from one part,551 the supporters of the Throne (hamalata 'l-'arsh) [from one part],552
and the supporters of the Foot Stool (hamalata 'l-kursi) from a part.553
to the rest of creation. It states in the Ahkaam of Ibn al-Qataan regarding what Ibn Marzuq mentioned on the
authority of Ali ibn al-Hussayn on the authority of his father (al-Hussayn ibn Ali) on the authority of his
(Ali ibn Abi Talib) that the Prophet, may Allah bless him and grant him peace said: I was a Light between the
Hands of my Lord fourteen thousand years before He created Adam.
549
The station of proximity is a Divine station, which is unknown, and whose precedence is denied by many due to
it being veiled from all except those who attain it from among the awliyya.
550
Shehu Uthman ibn Fuduye` said that the Throne is the locus of the Self Manifestation of His Divine Name the
All Encompassing (al-Muheet). Shaykh al-Qastalaani said in his al-Muwaahib: It has been related by Ahmad and
was verified by at-Tirmidhi from a prophetic tradition of Abu Razeen al-Àqeeli that the Prophet, may Allah bless
him and grant him peace said: Verily the Primordial Water was created before the Throne. It has been related by
as-Saddi from many chains of authority that Allah did not create anything from creation before creating the
Primordial Water. Thus, the joining together of these narrations makes it clear that the relationship of firstness of
the Primordial Pen was subsequent to the firstness of Light of Prophethood of Muhammad, the firstness of the
Primordial Water and the firstness of the Throne.
551
Shehu Uthman ibn Fuduye` said that the Footstool is the locus of the Self Manifestation of His Divine Name the
Thankful (as-Shakuur). The author Shaykh Abdullah ibn Fuduye` said in his Duru`l-Kayat: On what has be
narrated regarding the Throne and the Footstool, Allah taàla says: And He is the Lord of the Tremendous Throne;
and He says: His Footstool is wider than the heavens and the earth. It has been related by as-Sha`bi who said that
the Messenger of Allah, may Allah bless him and grant him peace said: The Throne is made of red ruby. It has
been related on the authority of Wahb ibn Munabba that Allah created the Throne from His light, and the Footstool
was affixed to the Throne. The Primordial Water was within the Footstool upon the back of strong wind. The
Throne has tongues equal to the number of all created things, with which It glorifies Allah and remembers Him. It
has been related on the authority of Ibn Abass, may Allah be pleased with them: No one is able to truly measure
the extent of the Throne, except the One who created It. Verily the heavens in relationship to the Throne is like a
cup thrown in the desert. It has been related on the authority of Mujahid: The heavens and the earth cannot be
measured in comparison to the Throne except as a small ring cast in a remote wilderness. The position of the
Footstool in relationship to the Throne is like a small ring placed in a remote wilderness of the earth. It has been
related on the authority of Humaad: Allah created the Throne and created It with one thousand tongues. He created
the earth with one thousand communities which glorify Allah with one of the tongues of the Throne. It has been
related on the authority of Abu Dharr who said that the Messenger of Allah, may Allah bless him and grant him
peace said: The seven heavens with regard to the Footstool is only like a small ring cast in a remote wilderness of
the earth.; and the superiority of the Throne to the Footstool is like the superiority of the vast wilderness over that
552
Thering.
phrase between the brackets is omitted in manuscript B.
small
553
The author Shaykh Abdullah ibn Fuduye` said in his Duru`l-Kayat: It has been related on the authority of
Mujahid that what is between the Throne and the Angels are seventy veils; veils of light and veils of darkness, then
veils of darkness and veils of light until their number equals seventy in total. It has also been related on his
authority: What is between the Throne and the Angels are seventy thousand veils of light. It has been related on
the authority of Wahb: Between the Angels of the Footstool and the Angels of the Throne are seventy veils of
darkness, then seventy veils of ice, then seventy veils of snow, and then seventy veils of light. The width of each
veil to the next veil extends for an interval of five hundred years.
79
He then established this fourth part554 of my light (the light of the supporters of the
kursi) in the station of Love (maqaam 'l-hubb) for twelve thousand years.555 He then made the
light into four parts. He then created the Primordial Pen (al-qalam) from one part,556 the
Guarded Tablet (al-lawh) from one part,557 the Garden (al-janna) from one part,558 and the
554
Here ends folio 2 of manuscript A.

The Station of Love is one of the Divine spiritual stations. Allah taàla describes Himself by It in His Divine
Name the Loving (al-Waduud). This station has four designations: love, affection, ardent passion and devotion.
This Divine station is a locus for the Self Manifestation of His words expressed upon the tongue of His Beloved,
may Allah bless him and grant him peace: I loved to be known so I created creation. I then made Myself known to
it and it knew Me. Allah taàla declares that He loves eight categories of creatures: those who repent, those who
have a care for purity, those who purify themselves, those who rely upon Him, those who are patient, those who
give much charity, those of spiritual excellence, and those who fight in His Way in ranks as if they were a solid
wall. All of these categories were joined in the person of the Messenger of Allah, may Allah bless him and grant
him peace. It is for this reason that Allah taàla named him al-Habeeb (the Beloved). It has been related by alBayhaqi on the authority of Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace
said: Allah took Ibrahim as a Bosom Friend. He took Musa as a Confidant. And He has taken me as a Beloved.
And Allah taàla then said: By My Might and Majesty I have given preference to My Beloved over My Bosom
Friend and My Confidant. The author, Shaykh Abdullahi said in his Kitabl-Awraad wad-Daàwaat: O Allah
verily we take as intermediary to You the love that You have for Your Beloved Muhammad, may Allah bless him
and grant him peace, the love that he has for You, his closeness to You, and the causative factor that is between
You and him, that You revive us to hold firmly to his Sunna and his love, and that You conceal our faults by the tail
of his sanctity with You, that You cause us to die in his religion, that You gather us on the Day of Judgment in his
group, that You let us drink from his Pond, and that You enter us in the Paradise by means of his intercession.
556
Shehu Uthman ibn Fuduye` said that the Primordial Pen is the locus of the Self Manifestation of His Divine
Name the Originator (al-Badeeù).It says in the al-Muwaahib: There is disagreement regarding whether the
Primordial Pen was the first of the created things after the Light of Muhammad or not? Al-Haafidh Abu Yaàla alHimdaani said: The soundest view is that the Throne was created before the Primordial Pen. It is well established
in the Saheeh on the authority of Ibn Umar who said that the Messenger of Allah, may Allah bless him and grant
him peace said: Allah decreed the destinies of creation fifty thousand years before the creation of the heavens and
the earth; and the Throne was upon the Primordial Water. This is clear that the Divine destinies of created things
were decreed after the creation of the Throne, and that the first of the destined things to occur was the creation of
the Primordial Pen. This is proven by the prophetic tradition of Ùbaada ibn as-Samit, where the Prophet, may
Allah bless him and grant him peace said: The first that Allah created was the Pen, and said to It: Write. And It
said: My Lord what should I write? He said: The destinies of everything. This was related by Ahmad and atTirmidhi verified its soundness.
557
Shehu Uthman ibn Fuduye` said that the Guarded Tablet is the locus of the Self Manifestation of His Divine
Name the Emanator (al-Baaìth). The author Shaykh Abdullah ibn Fuduye` said in his Duru`l-Kayat: What has
been related regarding the Guarded Tablet and the Primordial Pen, Allah taàla says: In a Guarded Tablet; and He
says: By the Nuun and the Primordial Pen. It has been related on the authority of Ibn Abass that Allah created the
Guarded Tablet and It extends the distance of one hundred years.On the authority of Jubayr ibn Nufayr who
said: Allah created the Primordial Pen and transcribed with It what He created from His creation. Then this
transcribed Book glorified Allah and praised Him for one thousand years before anything was created from the
celestial creation. On the authority of Ibn Abass:Allah created the Throne, then created the Primordial Pen, and
commanded It to transcribe by His permission. The immensity of the Primordial Pen is equal to what is between the
heavens and the earth.It has also been related on his authority: The first thing which Allah created from His
light of the Divine realities was the Throne; then the Footstool, then the Guarded Tablet. The Guarded Tablet was
created of white pearl and Its Pen was created of light and Its transcription was light. The length of the Primordial
Pen is equal to five hundred years and its breadth is equal to five hundred years. Allah then said to It: Transcribe;
and It responded: What shall I transcribe? He said: My knowledge regarding My creation until the establishment
of the Hour.
558
Shehu Uthman ibn Fuduye` said that the Paradise is the locus of the Self Manifestation of His Divine Name the
Affectionate (al-Hanaan) and the Benefactor (al-Manaan) and these two Divine Names are secrets of the Self
Manifestation of the His Divine Name the Subtlety Kind (al-Lateef).
555
80
remaining fourth part of my light He established in the station of Fear (maqaam 'l-khawf) for
twelve thousand years.559 He then made my light into four components (arba' ajza'u). He then
created the Angels (al-mala'ika) from one component, 560 the Sun (as-shams) 561 from one
component,562 the Moon (al-qamar) from one component, and the Planetary Stars (al-kawkab)
from a component.563
He then established this fourth component of my light (the light of the kawkab) in the
station of Hope (maqaam 'r-raja'i) for twelve thousand years.564 He then made my light into four
portions. He then created the Intellect (al-'aql) from one portion, Knowledge (al-'ilm) from one
portion, Infallibility (al-'isma) from one portion, and Success (at-tawfeeq) from one portion. He
then established this fourth portion of my light in the station of Modesty (maqaam 'l-haya'i) for
twelve thousand years.565
Then Allah subhaanahu gazed upon my light and out of modesty it perspired and there
exuded from it 124,000 drops566 of light. Allah subhaanahu then created from each drop of
light the spirit (ruh) of a Prophet or Messenger. The spirit of the Prophets and Messengers then
exhaled and Allah created from their breath the light of the obedient (nur 'l-mutieena) from
among the believers until the Day of Standing.
559
The Station of Fear is one of the Divine Stations and is a station of bewilderment because the person of this
station fears the lowering of the Veil of Allah due to what It conceals regarding Allah, and he fears the lifting of the
Veil of Allah due to the possible loss of vision which could occur at Its lifting, thus causing the loss of spiritual
advantage. Shaykh Uthman ibn Fuduye` said in his al-Munaajaat: O Allah correct me inwardly and outwardly and
fill my heart with the illuminations of the direct knowledge of the fear of Your Holy Essence, and suffice me where
I am unable, I and all the Muslims.
560
Shehu Uthman ibn Fuduye` said that the Highest Angels are the locus of the Self Manifestation of the Beauty of
the Divine Essence (Jamaal ad-Dhaat), while the remainder of the Angels are the locus of the Self Manifestation of
His Divine Name the Majestic (al-Jalaal).
561
Here ends folio 2 of manuscript B.
562
The author Shaykh Abdullah ibn Fuduye` said in his Duru`l-Kayat: It has been related on the authority of
Àkrama that the sun is one seventieth of a part of the light of the Footstool, and the Footstool is one seventieth of a
part of the light of the Throne. Shehu Uthman ibn Fuduye` said that the Sun is the locus of the Self Manifestation
of His Name of Majesty (Allah) and His Divine Name the Light (an-Nuur).
563
Shehu Uthman ibn Fuduye` said that the Moon is the locus of the Self Manifestation of His Divine Name the
Universally Compassionate (ar-Rahmaan) and that the Planetary Stars are the locus of the Self Manifestation of His
Divine Name the Sustainer (ar-Rabb).
564
The Station of Hope is one of the Divine Stations and it is a locus for the Self Manifestation of His words on the
tongue of His Generous Messenger, may Allah bless him and grant him peace: I am in the opinion of My servant
of Me, so have a good opinion of Me.
565
The Station of Modesty is one of the Divine Stations which are transmitted in the Mighty Book: Verily Allah is
not ashamed of showing examples from even a gnat or something even smaller. This Divine Station manifests
from His Divine Name the Protector (al-Mumin) because modesty is from trusting belief, and modesty and shame
are among the traits of the trusting believer. Modesty has many ranks with the Knowers of Allah as well as with
those awliyya concealed under blame (al-Mallamiyun). Its ranks among the Knowers of Allah are fifty one, while
their number among the Mallamiyun are twenty, and Allah knows best.
566
81
Then Allah subhaanahu created twelve veils (hijaaban). He then placed my light (which
was the fourth portion established in the station of Modesty) in each of the twelve veils. These
veils were the veils of nobility (karaama), felicity (sa'aada), reverence (haiba), compassion
(rahma), graciousness (ra'afa), knowledge (ilm), forbearance (hilm), dignity (waqaar),
tranquility (sakeena), patience (sabr), truthfulness (sidq), and certainty (yaqeen).
When my light had appeared from the veils, Allah subhaanahu placed it in the earth
and it caused the earth to radiate with light from the east to the west like a lamp illuminating the
darkness of the night.
Then Allah created Adam from the earth and placed my light in his forehead.567 From
him it was transferred to Seth.568 It was then transferred from virtuous person (taahir)569 to good
person,570 and from good person (tayyib) to virtuous person until Allah conveyed it to the loins
of Abdallah ibn Abd al-Muttalib.571 From him it was transferred to the womb of my mother
Amina.572 Then He brought me out into this world and made me the master of the Messengers
and the seal of the Prophets.573
567
Shaykh al-Akbar Ibn al-Arabi al-Hatimi, may Allah be merciful to him said in his Shajarat l-Kawn: Verily
Adam upon him be peace, when the Light of our master Muhammad, may Allah bless him and grant him peace was
created and placed in his forehead, the Angels were facing him, sending blessings and peace upon the Light of
Muhammad, may Allah bless him and grant him peace, (as Allah taàla says: Verily Allah and His Angels send
blessings upon the Prophet). Adam, upon him be peace could not see it, so he said: O my Lord, I would love to
gaze upon the Light of my son Muhammad, may Allah bless him and grant him peace. So transfer it to a limb from
among my limbs so that I can see it. Thus, He transferred it to the index finger of his right hand. He then gazed
upon this Light shinning in his forefinger (misbahta). He then lifted it and said: I bear witness that there is no deity
except Allah and that Muhammad is the Messenger of Allah. It is for this reason that the index finger is called
forefinger (misbahta), which means the finger of glorification.
568
He was Seth ibn Adam. The meaning of his name Seth is the gift of Allah. He was named that by his parents
because Allah provided him as a gift to them after the killing of their son Able (Habil). Abu Dharr related in a
prophetic tradition from the Messenger of Allah, may Allah bless him and grant him peace: Verily Allah revealed
104 scriptures. Abu Dharr then said fifty scriptures were revealed to Seth. Muhammad ibn Ishaq said: When
Adam approached death he took a covenant with his son, Seth and taught him the hours of the day and night, as
well as the varieties of worship that correspond to each hour. He also foretold and taught him about the occurrence
of the Deluge. He said: It is said that the entire lineage of the children of Adam go back to Seth and the rest of the
children of Adam have become extinct and lost, and Allah knows best.
569
570
571
He was Abu Muhammad Abdallah ibn Abdl-Muttalib ibn Hashim ibn Abdumanaf ibn Qusay ibn Kilab ibn
Murra ibn Ka`b ibn Luway ibn Ghalib ibn Fihr ibn Malik ibn an-Nadir ibn Kinana ibn Khuzayma ibn Madraka ibn
Ilyas ibn Mudar ibn Nadhaar. He was one of sixteen children of Abdl-Muttalib, who were: al-Harith, al-Àbass,
Hamza, Abdallah, Abu Talib, Abdumanaf, az-Zubayr, Hajal, al-Maquum, Daraar, Abu Lahab Abdl-Ùzza,
Safiyya, Umm Hakim l-Baydaa, Àtika, Ameema, Arwa and Barra. Ibn Ishaq said: When Abdl-Muttalib wanted
to marry his son, Abdallah to Amina bint Wahab az-Zuhriya; he took his son, Abdallah by the hand. While walking
they passed a woman from the Banu Asad ibn Abdl-Ùzza, who said: Where are you going O Abdallah? He said:
With my father. She then said: You are like a camel which is about to be slaughtered, why dont you come and
have intercourse with me right now?! He responded: I am accompanying my father, and there is no way for me to
disobey him or separate from him. He then left with Abdl-Muttalib until they came to the house of Wahb ibn
Abdumanaf ibn Zuhra ibn Kilab ibn Murra ibn Ka`b ibn Luway ibn Ghalib ibn Fihr. At that time he was the leader
of the Banu Zuhra in age as well as in nobility. Then he gave his daughter Amina bint Wahb in marriage to him.
She was considered by the people of Mecca as the master of the women of her entire clan.
572
She was Amina bint Wahb ibn Abdumanaf ibn Qusay ibn Kilab ibn Murra ibn Ka`b ibn Luway ibn Ghalib ibn
Fihr ibn Malik ibn an-Nadir ibn Kinana ibn Khuzayma ibn Madraka ibn Ilyas ibn Mudar ibn Nadhaar. It is claimed
that after Abdallah married her, he immediately consummated the marriage within the same day and they conceived
the Messenger of Allah, may Allah bless him and grant him peace. The next day he departed from her and came
82
upon the same woman that offered herself to him and said: Why is that you do not offer yourself to me today the
way you did yesterday? She said: The light which you possessed yesterday then has now left you. So I have no
need of you. The reason for this was due to the fact that she often listened to her brother, Waraqa ibn Nufayl, who
had become Christian and followed the scriptures. He used to tell her that a prophet would be born to their
community. As a result she yearned that this prophet would be born from her loins. However, Allah taàla in His
generosity placed Muhammad in the most noble of descent, the most honorable ancestry and the most excellent of
origins, as He says: Allah knows best where He places His message.
573
For the Messenger of Allah, may Allah bless him and grant him peace was born on Monday in the year of the
Elephant, on the 12th of the month of Rabi` al-Awwal. I say: the author, Shaykh Abdullahi, may Allah be merciful to
him, clarified in this introduction the Path to Allah taàla in its totality, from its beginning to its end, regarding its
subject matter and its definition, along with its advantage and its secrets, in accordance with its spiritual states and
stations, from its exoteric reality to its esoteric meaning. Muhammad, may Allah bless him and grant him peace is
the totality of the spiritual Path, because the entire existence, as the People of Allah have said, is a tree and the
roots of this tree of existence is the Light of Muhammad, may Allah bless him and grant him peace. The entire
existence from its elemental origins take its source from his Light, may Allah bless him and grant him peace. Thus
Allah taàla made that Light the root and foundation of every light. He is the first of them to be transcribed and the
last of them to appear. He was the seed of the tree of existence first and the fruit of the tree of existence lastly. For a
fruit bearing tree produces the very seed which is its origin, because the seed in the beginning is concealed until the
form of the tree manifest. Thus, the tree in its end is made manifest from the seed that was concealed in it. For
Muhammad, may Allah bless him and grant him peace is the root of this tree of existence and he is its external
appearance. May the best blessings of Allah and His peace be upon him. He, may Allah bless him and grant him
peace is the depository concealed in the couch of Divine Intimacy, well established in the Gardens of Divine
Intimacy and in the Presence of Divine Intimacy. The secrets of Allahs spiritual realities are concealed under the
veil of his physical appearance, may Allah bless him and grant him peace. Allah has veiled the world of His direct
witnessing with the world of his existence, may Allah bless him and grant him peace. Arrival at His spiritual
realities and comprehension of the world of His direct witnessing cannot be attained except by him, may Allah
bless him and grant him peace. He was brought into being as the sole cause for the extraction of existence. This is
because the perfection in the wisdom of Allah taàla in bringing things into existence was in order to manifest the
nobility of the Light of Muhammad. Allah taàla says: Verily I will make in the earth a vicegerent. Thus, His
wisdom in bringing the Adamic creature into existence was in order to manifest the nobility of the Prophet, may
Allah bless him and grant him peace. He is the wisdom behind corporal creation in order to bring forth what He
said on the tongue of His Prophet, may Allah bless him and grant him peace: I was a Hidden Treasure that was
Unknown. Thus, the objective in the whole of existence is for creatures to know the One who brought them into
existence, glory be to Him. He says: I have not created jinn or men except to worship Me, i.e. to know Me
because it is not possible for creation to worship What it doesnt know. Thus, the entire gamut of direct knowledge
of Allah is concealed in this introduction, and what is in it is a commentary upon his words, may Allah bless him
and grant him peace: I was a Prophet when Adam was between water and clay. Shaykh Abdullahi ibn Fuduye`
will go on to explain these secrets throughout the seven chapters in a detailed manner as he concealed them in the
introduction in a summarized manner.
83
Chapter One
On Allahs Praise of the Prophet
Allah taala has praised the Prophet in the best manner by His words: There has come to
you a Messenger from among yourselves, who grieves over your discomforts, full of concern for
you, compassionate and merciful to those who believe.574 In this verse is an indication that his
people in Mecca were thoroughly aware of his nobility (sharafahu) and kindness (fadlahu)
towards them, his truthfulness (sidqahu), integrity (amaanatahu), his sincere advice to them
(naseehatahu lahum), and his concern in guiding them. They were aware of the intensity of
dislike for what distresses them in this world and the Hereafter and his compassion and mercy
towards those who believe. For He honored him by giving him two of His own names: the
compassionate and the merciful (ra'uf, rahim).575
He taala has further praised him, may Allah bless him and grant him peace, by His
words: Whoever obeys the Messenger has obeyed Allah.576 Allah knew of the weakness of
mankind577 in obeying Him of their own power, thus He set up between Him and them a created
being from among their own species. He taala invested this created being with some of His
qualities of compassion (ar-ra'afa) and mercy (ar-rahma). He then made obedience to him like
obedience to Himself.578
574
Quran 3:164. The meaning of His words: There has come to you a Messenger from among yourselves, is a
clear indication that he is an immense messenger who shows absolute esteem for your concerns and is an unselfish
advocate for your guidance. His words: who grieves over your discomforts, means that those matters that
cause discomfort and exhaustion to you and will cause you to fall into punishment are extremely disquieting to him.
His words: full of concern for you, means that he is totally earnest that all of you, that is humanity, believe and
are guided. His words: compassionate and merciful to those who believe, means to those who believe as well as
others. For Allah sent among humanity a Messenger from themselves, whose standing, status, honor and attributes
were well known to them. They also realized the place of his birth in Mecca, his lineage, the elevation of his rank,
and the exaltedness of his prestige, all affirmed his high rank among them. It also means that the people of Mecca
knew of his truthfulness and trustworthiness before he was commissioned as a Prophet, and no one attributed lies or
falsehoods to him. It also means that there was not a single Arab clan or tribe that did not have a connection of
kinship or proximity to him, may Allah bless him and grant him peace.
575
Allah taàla granted him two names from His own Divine Names: kind (raùuf) and merciful (raheem). Ka`b
ibn Malik said: We obey a Prophet and we obey a Lord. He, the Lord, is the All Compassionate, while he was very
kind towards us. Jareer said in poetic verse: The Muslims considered that they had a right upon him; like the right
one has on a parent who is all kind and merciful.
576
Quran 4:80 It has been related in a prophetic tradition that he, may Allah bless him and grant him peace said:
Whoever loves me has loved Allah and whoever disobeys me has disobeyed Allah taàla. Regarding that Allah
taàla says: Verily those who give the oath of allegiance to you have in effect given the oath of allegiance to
Allah.
577
578
This obedience includes obedience in matters of religion and in the matters of this worlds life, thus it is not
permissible to act contrary to him in the Path of his Lord.
84
Allah taala has praised him further by His words: We have not sent you except as a
mercy to all the worlds.579 Therefore, whomever any aspect of his mercy touches is saved in
both worlds.580 He, may Allah bless him and grant him peace, is a mercy to all the worlds'
meaning to both the jinn581 and mankind. He is a mercy to the believers by guiding them, a
mercy to the hypocrites by granting them security from being killed, and a mercy to the
disbelievers by deferring their punishment.
It has been related that the Prophet, may Allah bless him and grant him peace, said582 to
Jibril: "Has any of this mercy touched you? He replied: Yes, I used to fear what would happen
to me, but now I feel safe because of the way Allah praised me when He said. 'Verily It is the
word of a generous Messenger possessing power, secure with the Lord of the Throne, obeyed,
then trustworthy'.583
579
Quran 21:107 It has been related by al-Hakim on the authority of Abu Hurayra who said that the Messenger of
Allah, may Allah bless him and grant him peace said: Verily I am a mercy which has been bestowed as a gift.
Abu Bakr ibn Tahir said: Allah taàla beautified Muhammad, may Allah bless him and grant him peace with the
adornment of mercy. His very existence is a mercy, as well as the entirety of his good qualities and attributes are a
mercy to the whole of creation.
580
It has been related by al-Harith ibn Abu Usama in his Musnad that the Messenger of Allah, upon him be
blessings and peace said: My life is good for you and my death is good for you.
581
Jinn: pl. al-Jaan. Allah ta'ala says. And the jinn We created before (the creation of man) from intensely hot
fire. He taala says, And they make the jinn partners with Allah, even though He created them. .He taala says,
they all made prostration, except Iblis. He was from among the jinn. So he transgressed the command of
A1lah. He taala says. Enter the Fire among the nations that have passed away before you among the jinn and
mankind. These verses clarify that the jinn are a nation like mankind who are invisible to most humans. They are
male and female, believers and disbelievers, kind and malevolent. They will suffer the Judgment, punishment and
reward from Allah like mankind.
582
583
Quran 81:21 Imam al-Hassan, Qatada and ad-Duhaak said that the meaning of His words: Verily It is the word
of a generous Messenger, means Jibril. However, it should not be assumed that the Quran is the word of Jibril. It
is the Word of Allah azza wa jalla. He only attributed the Word to Jibril because he is the one who recited It and
delivered It to the heart of Muhammad, may Allah bless him and grant him peace. This is similar to our statement:
This is the word of Malik. The meaning of His words: possessing power, means that Allah taàla made Jibril
the possessor of strength and power, whose strength is obvious. Ad-Duhaak related on the authority of Ibn Abass
who said: Apart of Jibrils strength is that he uprooted the cities of the people of Prophet Lut by means of his
primary wings. The meaning of His words: secure with the Lord of the Throne, is that Jibril has a high place
standing with Allah majestic be His praises. It has been related on the authority of Abu Saalih who said: Jibril can
enter seventy Divine Pavilions without having to ask for permission from Allah to enter. The meaning of His
obeyed, is that Jibril is obeyed in the heavens. Ibn Abass said: Apart of the obedience that the Angels give to
Jibril is that when he made the Night Journey with the Messenger of Allah, may Allah bless him and grant him
he, upon him be peace said to Ridwaan the Guardian of Paradise: Open for him. And he opened It for him and he
entered and saw what was in It. He then went to Malik the Guardian of Hell and said: Open the Hell Fires for him
that he can look upon It. Thus, he obeyed him and opened It for him. The meaning of His words: then
trustworthy, is that the particle of conjunction then is utilized grammatically to indicate order and sequence, i.e.
that which comes after it occurs subsequent to what is mentioned before it. This means that prior to the descent of
above mentioned verse, Jibril was a generous messenger possessing power, had a high station with Him and was
obeyed by the Angels. However, Jibril feared the Terrors of the Final End, but after the his fear Allah taàla made
him protected and trustworthy, i.e. trustworthy with the Final Divine Message and protected from the Terrors of the
Final End due to the mercy of Muhammad, may Allah bless him and grant him peace. Imam al-Qurtubi said: Once
the Prophet, may Allah bless him and grant him peace requested to see Jibril in the form that he has when he is in
Presence of his Lord, and Jibril said: That is not something I can authorize. Then the Lord gave His permission,
and Jibril came to him and his form completely filled the horizons. When the Prophet, may Allah bless him and
him peace gazed upon him he fell unconscious to the ground. The disbelievers then said: Verily he is mad. Then
85
It was said about His words, "If you were to try enumerating the blessings of Allah, you
could not count them.584 It is585 said His blessings (nima) means Muhammad, may Allah
bless him and grant him peace, and the like of what we have mentioned from the Qur'anic
verse.586 And Allah gives success in arriving at the truth.
Allah taàla revealed the above verse: Verily It is the word of a generous Messenger possessing power, secure with
the Lord of the Throne, obeyed, then trustworthy, up until His words: and your Companion is not mad. For when
he, may Allah bless him and grant him peace saw the true form of Jibril he went into a state of fearful awe, then he
received a spiritual state which overwhelmed him and he fell unconscious.
584
This means that you will not be able to innumerate them nor be able to calculate them due to their abundance:
such as the ability to hear, see, the formulation of your outer forms, wellbeing, daily provision, existence, the
religion of Islam, knowledge, gnosis and other than these. All of these blessings are from Allah and the causative
factor for the blessings of Allah is our Master Muhammad, may Allah bless him and grant him peace. If it were not
for him, He would not have created these blessings and He would not have created all things in existence; as the
author, may Allah be merciful to him mentioned in the introduction.
585
586
Shaykh Ali ibn Sultan Muhammad al-Qari said in his commentary upon the as-Shifa: He, may Allah bless him
and grant him peace is a mercy to the entire creation of Allah taàlaIf it were not for the light of his existence and
the appearance of his nobility and being, Allah would not have created the cosmic orbits, or the Angels; for he is
the manifestation of the Divine Mercy which encompasses everything from the divine realities of existence which
are in need of the blessing of origination and then the endowment of provision. The author may Allah be merciful
to him indicated this in the introduction of this text, so refer back to that if you wish to gain openings regarding the
reality of the primordial Light of Muhammad, may Allah bless him and grant him peace.
86
Chapter Two
On Mentioning Some of the Prophets Miracles587
Among his miracles, may Allah bless and grant him peace, is the splitting of the moon
when the idol-worshippers (al-mushrikeen) gathered around him in Mecca. They said: If it is
true that you are indeed a Prophet the split the moon for us. He then asked that of his Lord.
Then the moon split into two parts. Then he, may Allah bless and grant him peace, said: Bear
witness!588
Among his miracles, may Allah bless him and grant him peace, is the tree speaking and
testifying to his Prophet-hood and its answering his call until it stood before him and then
returned to its place.589 This happened on many occasions.590 And among his miracles, may
Allah bless him and grant him peace, is his food glorifying Allah while he was eating it.591
And among them is the speaking of animals and their making prostration to him.
There came to him a Bedouin who had caught a lizard. The Bedouin said to him: By Allah! I
will not believe in you until this lizard here believes in you. He then threw it in front of the
Prophet who said. Lizard! Who am I?592 It answered him in a clear tongue:593 You are the
Messenger of the Lord of all the worlds and the seal of the Prophets. He has succeeded who
accepts you and he has lost who denies you. The Bedouin then became Muslim.594
And among them is once the Prophet, may Allah bless him and grant him peace, entered
into the yard of a man from among the Ansaars. In the yard was a sheep who when it saw him it
prostrated to him. And again he entered a garden in which was a camel. No one entered that
garden without the camel attacking him or her. But when the Prophet, may Allah bless him and
grant him peace, entered the garden, he called it. The camel came to him, placed its nose in the
587
Miracles are matters which break the normative and natural laws of existence and are produced as a proof of the
truthful claim of the invitation of the Divine Message. The author said: some of his miracles as an indication
of what the ascetic Mukhtar ibn Mahmud al-Hanifi said: It is said that there appeared upon the hands of our
Prophet, may Allah taàla bless him and grant him peace more than one thousand miracles, while some say up to
three thousand miracles occurred by his hands.
588
This prophetic tradition was related by Ahmad, al-Bukhari, Muslim, Abu Dawud, at-Tirmidhi, Ibn Jareer, alBayhaqi, Abu Nuàym, al-Mawfi, ad-Duhaak, Abu al-Qasim at-Tabarani, and al-Àmash all who narrated this on
the authority of Anas ibn Malik, Jubayr ibn Mutàm, Hudhayfa ibn al-Yemeni, Abdallah ibn Abass, Abdallah ibn
Umar and Abdallah ibn Masùd. These multiple paths of narration have the strongest chains of authorities which
established this miraculous event as decisive, for those who examine it and know the reliability of the men who
narrated it. The moon when it was split did not descend from the heavens. On the contrary, as soon as the Prophet,
may Allah bless him and grant him peace pointed to it, it split into two parts at his indication. One part could be
seen on one side of Mt. Hira and the other half on the other side. Thus, as Ibn Masùd, who witnessed it said: We
could see the mountain between that half and that half.
589
This prophetic tradition was related by ad-Darimi, al-Bayhaqi and al-Bazzar on the authority of Ibn Umar.
590
It was related by al-Bazaar on the authority of Burayda ibn al-Hissein; by Muslim on the authority of Jabir ibn
Abdallah; by al-Bayhaqi on the authority of Usaama ibn Zayd; by Ahmad on the authority of Yaàla ibn Siyaaba
and by others.
591
This was related by at-Tirmidhi on the authority of Ibn Masùd who said: We were once eating some food with
the Messenger of Allah, may Allah bless him and grant him peace, when we heard the food giving glorification of
Allah.
592
593
594
This prophetic tradition was related by al-Bayhaqi on the authority of Abu Hurayra.
87
earth, and kneeled before him.595 The Prophet then said: There is nothing between the heavens
and earth but that it knows that I am the Messenger of Allah except the rebellious among men
and jinn.596 Once a split eared camel spoke to him, and was eventually put out to pasture and
the wild animals avoided attacking it, calling out to it: You belong to Muhammad, may Allah
bless him and grant him peace! After the death of the Prophet, may Allah bless him and grant
him peace, it would neither eat or drink until it died.597 Among them is the pigeons of Mecca598
shading him, may Allah bless him and grant him peace, on the day that the city was conquered.599
Among them is his giving life to the dead.600 Once he gave life back to a young girl
who had been buried alive by her father. She came out and said. At your service, O Messenger
of Allah! At your good pleasure! He said: Your parents have become Muslim. If you like I,
will return you to them. She said. I have no need of them. I have found that Allah is better for
me than them.601
There was a young man of the Ansaars who had died and left behind a mother602 who
was very old. She complained about that to him, may Allah bless him and grant him peace. He
made supplication for her. When they removed the cloth from over the face of her son, he arose
and ate with the people.603
Among them is his healing the sick and those with infirmities. A blind man came and
complained to him, may Allah bless him and grant him peace, and Allah restored his sight to
him.604 He, may Allah bless him and grant him peace, spat in the eyes of Fudayk who could not
see anything. He thus was able to see. Fudayk's son Habib said: I saw him threading a needle
when he was eighty.605
595
That is to say, that it placed its head with its bridle, rein and halter on the earth before him, may Allah bless him
and grant him peace.
596
This prophetic tradition was related by Muslim and Abu Dawud on the authority of Abu Hurayra.
597
This prophetic tradition was mentioned by al-Isfiraaini.
598
599
This prophetic tradition was narrated by Ibn Wahb.
600
Imam al-Qurtubi said in his at-Tadhkira: Likewise our Prophet, may Allah taàla bless him and grant him
peace, by his hands Allah revived many people from dead.
601
This prophetic tradition was related be al-Bayhaqi on the authority of al-Hassan.
602
603
This prophetic tradition was related by Ibn Àdiy, al-Bayhaqi, Ibn Abi ad-Dunya, and Abu Nuàym on the
authority of Anas ibn Malik.
604
In the narration of al-Bayhaqi on the authority of Uthman ibn Hunayf who said that the Prophet, may Allah bless
him and grant him peace said to the man: Go away and make ritual ablution. Then pray two rakaàts and then say:
O Allah verily I ask you and turn to You by the rank of Prophet Muhammad, the Prophet of Mercy. O Muhammad
verily I turn myself by means of you to your Lord that He may uncover my eyes. O Allah accept his intercession on
my behalf. The man then returned and Allah had uncovered his vision. In this prophetic tradition is evidence for
some of the scholars regarding the permissibility of taking the Prophet, may Allah bless him and grant him peace as
mediation to Allah.
605
This prophetic tradition was related by Ibn Abi Shayba, al-Bayhaqi, at-Tabarani and Abu Nuàym on the
authority of Habib ibn Fudayk.
88
Khultham ibn al-Husayn606 was shot 607 in the chest in the battle or Uhud. The
Messenger of Allah spat on his wound and it healed immediately.608 He, may Allah bless him
and grant him peace, spat in the eye of Abdallah ibn Unays and it did not go septic. He spat in
the eyes or Ali ibn Abi Taalib, may Allah be pleased with him, on the day of Khaybar. He had a
pain in his eyes and they were healed.609 He spat on the thigh-wound of Salama ibn al-Akwa'
during the Battle of Khaybar and he was healed.610 He spat on the foot of Zayd ibn Muàdh611
when the sword meant for Ka'b struck him when Ka 'b ibn al-Ashraf was killed, and it healed.612
He spat on the broken thigh of Ali ibn al-Hakam during the Battle of the Ditch and it
healed immediately while he was in his place.613 Abu Jahl cut off the hand of Mu'awwidh ibn
'Afra who came back carrying it to the Prophet, may Allah bless him and grant him peace. He
spat on it and replaced it and it remained.614 Khubayb ibn Yasaf was struck in his neck in the
Battle of Badr So that half of it was hanging loose. The Messenger of Allah615 put it back616 and
spat on it and it healed up.617
606
He was Abu Dharr Kulthuum ibn al-Hissein one of the Companions who gave the Oath of Fealty beneath the
tree and who also was present at the Battle of Uhud..
607
608
This prophetic tradition was related by at-Tabarani. The occasion of this miracles was that the Messenger of
Allah, may Allah bless him and grant him peace dispatched Abdallah ibn Rawaha with a group of his Companions,
among whom was Abdallah ibn Unays, against al-Yasir ibn Rizam who was in Khaybar gathering the people of
Ghatfan in order to fight against the Messenger of Allah, may Allah bless him and grant him peace.. When they
reached him they drew close to him and spoke to him saying: If you go the Messenger of Allah, may Allah bless
him and grant him peace he will honor you and appoint you as an official. They continued to talk to him in this
manner until he eventually left with them. Abdallah ibn Unays let him ride behind him on his mount until they
came to a place called Qarqara about nine miles from Khaybar. Then al-Yasir ibn Rizam regretted going with them
to the Messenger of Allah, may Allah bless him and grant him peace. Abdallah ibn Unays realized this and
unsheathed his sword, rushed him and struck him with his sword and cut his leg. Likewise, al-Yasir ibn Rizam
struck out with the lance in his hand and stabbed Abdallah in the face. When Abdallah ibn Unays came to the
Messenger of Allah, may Allah bless him and grant him peace he spat on his wound and it did not become septic or
609
It has been related by al-Bukhari on the authority of Sahl ibn Sa`d as-Sa`di that the Prophet, may Allah bless him
infected.
and grant him peace said on during the Battle of Khaybar: Where is Ali ibn Abi Talib? The said: O Messenger
of Allah he has a physical complaint in his eyes. He said: Send for him. He came and the Messenger of Allah,
may Allah bless him and grant him peace spat in his eyes and then made supplication. He thus was cured as if
nothing ever happened.
610
This was related by al-Bukhari.
611
This means he, may Allah bless him and grant him peace spat in the eyes of Sahl ibn Muàdh, the brother of
Sa`d ibn Muàdh.
612
This was Ka`b ibn al-Ashraf al-Yahudi. This prophetic tradition was related by al-Bukhari on the authority of
Jaabir ibn Abdallah.
613
He was the brother of the Companion, Muàwiyya ibn al-Hakam as-Salami. This prophetic tradition was related
by Abul-Qasim al-Baghwi in his Muàjim.
614
This prophetic tradition was related by Ibn Wahb.
615
616
617
He was from the Medinan clan of Khazraj who fought at Badr, Uhud and many military encounters after that. He
lived in Medina and postponed accepting Islam until the Messenger of Allah, may Allah bless him and grant him
peace was prepared to leave for the Battle of Badr. Kubayb met him in the road and accepted Islam. In was in this
battle that he was struck between his shoulder and his neck. This was related by Ibn Wahb.
89
A woman brought her son who was possessed. The Prophet stroked his chest and the
child vomited up something that looked like a black puppy and was healed.618 A boiling pot was
overturned on the arm of Muhammad ibn Haatib.619 The Prophet spat on it and it was healed
immediately.620 Shurahbil had a cut on his hand, which prevented him from gripping his sword
and holding the reins of his animal. The Messenger kept pressing it with his hand until he had
removed it.621 He, may Allah bless and grant him peace, had a jubba which he used to wear.
After he passed away upon him, be peace, it used to be washed and the water from it was used as
a remedy for those who were sick.622
Among them is that he, may Allah bless him and grant him peace, poured his leftover
wudu' water into the well of Quba and it never diminished afterwards.623 He spat in a well that
was in the house of Anas and afterwards there was no water in Madina sweeter than it.624
Once, he, may Allah bless him and grant him peace, was passing by some salty water,
and it became pleasant.625 He gave his tongue to al-Hassan and al-Hussein to suck626 when they
were very thirsty, and they were able to quench their thirst.627 He, may Allah bless him and
grant him peace, gave 'Ukasha a stick of wood when his sword broke in the Battle of Badr. It
became a sharp, gleaming sword.628 He gave 'Abdullah ibn Jahsh a palm stick when he lost his
sword in the Battle of Uhud, which turned into a sword.629
He, may Allah bless him and grant him peace, wiped630 the blood from the face of
A'idh ibn Amr631 when he was wounded in the Battle of Hunayn, and he thus had a blaze of
hair.632 He wiped the head of Qays ibn Zayd al-Judhami.633 When he died at the age of a
hundred, all his hair was white except the place where the Prophet, may Allah bless him and
618
This prophetic tradition was related by Ahmad ibn Hanbal on the authority of Ibn Abass.
He was from the al-Quraysh ethnicity of the clan of the Banu Jamha. He was born in Abyssinia and he was the
fist person in Islam to be given the name Muhammad.
620
This prophetic tradition was related by an-Nisaai`, at-Tayaalisi and al-Bayhaqi.
621
This means until the wound was completely removed from his palm. This prophetic tradition was related by atTabarani and al-Bayhaqi.
622
This prophetic tradition was related by Muslim on the authority of Asma bin Abu Bakr.
623
This prophetic tradition was related by al-Bayhaqi on the authority of Anas ibn Malik.
624
This prophetic tradition was related by Abu Nuàym. The traditionist Muhammad at-Tirmidhi said: If he had
spat in the ocean which is salty, it would have turned into an ocean of pleasant sweet water.
625
He, upon him be blessings and peace passed by this pond during the Battle of Dhu Fard. He asked about it and it
was said to him: Its name is the bitter. He said: No, its name is blessing and it is pleasant. Subsequently, he,
may Allah bless him and grant him peace changed the name of the pond and Allah taàla then changed its attributes
and character. Talha then purchased it and used it to give its water out as charity.
626
627
This prophetic tradition was related by at-Tabarani on the authority of Abu Hurayra.
628
Qadi Ìyad said in his as-Shifa: This means that the sword became extremely long in statue, gleaming bright,
strong and solid, which he used to fight with. This sword always remained with him in every subsequent battle until
he attained martyrdom in the fighting against those whose became apostates in the time of Abu Bakr. The sword
was called al-Awn (the Helper). This was related by al-Bayhaqi.
629
This prophetic tradition was related by al-Bayhaqi.
630
631
He was the son of Hilal Abu al-Mazini, who gave the Oath of Fealty underneath the tree. He was among the
righteous.
632
This means that the spot where he, may Allah bless him and grant him peace wiped became white like the white
blaze of a horse or brighter. This was related by at-Tabarani.
633
And also supplicated that he would attain baraka.
619
90
grant him peace had touched - it was black.634 This is also told about Amr ibn Tha'laba alJuhani.635
He, may Allah bless him and grant him peace, wiped the face of Qatada ibn Milhaan
and his face had a shine like a mirror.636 He placed his palm on the head of Handhala ibn
Hudhaim and blessed him.637 Whoever had a swell, and it was placed on the spot that the
Messenger of Allah's palm had touched, the swelling would vanish.638
Whenever someone touched with madness or illness came to the Prophet and he
would touch them they would be healed. The people were thirsty on the Day639 of Hudaybiyya
and the Prophet, may Allah bless him and grant him peace, placed his hand in the water-vessel.
At the time, there was very little water in it. Then water flowed from between his fingers. The
people quenched their thirst and made wudu. Their numbers were fifteen hundred.640
A Bedouin came to the Prophet, may Allah bless him and grant him peace, and said:
By what can I know that you are a prophet? He said: I will call that cluster of dates from that
palm tree to testify that I am the Messenger of Allah. So the Messenger of Allah, may Allah
bless and him and grant him peace, called it and the cluster descended until641 it came near the
Prophet, may Allah bless him and grant him peace. He said to it: Return! It then returned and
the Bedouin became Muslim.642
Among the signs of the miracles of the Messenger of Allah, may Allah bless him and
grant him peace, is his foretelling of unseen events (al-ghuyuub).643 He foretold about what
harm would befall the Ahl Al-Bayt and about their slaughter and other than that.644 He said: The
most wretched of people would be the one who would dye the beard of Ali with blood.645 He
said that Ali would be the apportioner of the Fire - his friends (awliya) would go the Garden and
his enemies to the Fire. He, may Allah bless and grant him peace, foretold that Uthman, may
Allah be pleased with him, would be killed while reading the Qur'an. And his blood would fall
on the words of Allah: Allah is enough for you against them646. He is the Hearing, the
Knowing.647 He, may Allah bless him and grant him peace, foretold that trials and sedition
634
This prophetic tradition was related by al-Bayhaqi.

And it was said that his face always remained illuminated as a result.
636
This prophetic tradition was related by Ahmad ibn Hanbal.
637
This means that he, may Allah bless him and grant him peace made supplication for him to attain baraka.
638
This prophetic tradition was related by al-Bayhaqi and others.
639
Here ends manuscript 12 of manuscript A.
640
Hudaybiya is a watering well located between Mecca and Jedda. This prophetic tradition was related by alBukhari on the authority of Jaabir ibn Abdallah.
641
642
This prophetic tradition was related by at-Tirmidhi on the authority of Ibn Abass.
643
This means the matters of the unseen and the events that would occur in the future.
644
It was narrated in what was related by al-Hakim from the prophetic tradition of Abu Saìd al-Khudri who said
that the Prophet, upon him be blessings and peace said: Verily after me the people of my household will encounter
fighting and expulsion from my Umma. However, ad-Dhahabi said this tradition was weak.
645
This prophetic tradition was related by Ahmad ibn Hanbal on the authority of Àmaar ibn Yasir. The most
wretched person referred to in the tradition is Abdr-Rahman ibn Muljam.
646
647
Quran 2:137. This prophetic tradition was related by al-Hakim on the authority of Ibn Abass, transmitted from
Hudhayfa who said that the Prophet, may Allah bless him and grant him peace said: The first tribulation will be
killing of Uthman and the last will be the appearance of the Dajjal. I swear by the One in whose hand is my soul
there is no one in whose heart is even a mustard seeds weight of love for the killing of Uthman except that he will
635
91
would not appear as long as Umar was alive.648 He foretold of the war that az-Zubair would
wage against 'Ali, may Allah be pleased with both of them.649 He, may Allah bless him and
grant him peace, foretold that the dogs of al-Haw'ab would bark at one of his wives and many
would be killed around her. It became true of A'isha on the Day of the Camel.650
He, may Allah bless him and grant him peace, foretold that: Amaar would be killed
by an unjust group.651 It was the companions of Muawiya, which killed him.652 He said
about a group that included Abu Hurayra, Samura ibn Jundub, and Hudhayfa: The last of you
will die in a fire.653 Samura was accidentally burned by fire in which he died.654
follow the Dajjal, when he meets him, and if he doesnt meet him he will believe in him in his grave. This
tradition was related by the traditionist as-Salami.
648
As related by al-Bayhaqi and narrated from Hudhayfa that he, may Allah bless him and grant him peace said:
He (Umar) is the barrier to the door of tribulation.
649
This prophetic tradition was related by al-Bayhaqi in his Dalaail an-Nubawwa: Ali reminded az-Zubayr of this
prophetic tradition during the Battle of the Camel, and az-Zubayr said to him: Indeed! By Allah, I forgot it from
the time that I heard it from him, may Allah taàla bless him and grant him peace until when you just mentioned it
now! By Allah, I will not fight you. He then returned riding back to his line of defense among his forces. His son,
Abdallah came and presented himself before him and said: What is wrong with you? He said: Ali just reminded
me of a prophetic tradition which I myself heard from the Messenger of Allah, may Allah bless him and grant him
peace who said: You will fight against him, and you will be the one unjust. His son then said to him: You have
only come out in order to bring truce between the people, not to fight him! He then said: I have already sworn that
I would not fight against him. Then his son said: If you have sworn, then free your male servant, and remain here
until you bring about a truce between them. He did this, but when the affair turned into disagreement he left the
battlefield. Hussein ibn Abdr-Rahman narrated on the authority of Àmr ibn Jawaan: Az-Zubayr then went to a
place called Safwaan and a man by the name of an-Naìr al-Mujashi`y met him and said: O disciple of the
Messenger of Allah! Where are you going? Come for you will be under my protection. So az-Zubayr went with
him. Then a man came to al-Ahnaf and said: Verily az-Zubayr is in Safwaan. What do you order to be done when
he comes? Do you think he will cause incitement between the Muslims until they strike one another with the
swords? Or do you think he wants to meet up with his son? Three men named Ùmayr ibn Jarmuuz, Fadaala ibn
Habis and a man named Nufay` heard this conversation, and they went out seeking az-Zubayr until they
encountered him accompanying Naìr. Then Ùmayr came from behind az-Zubayr and stabbed him but only
slightly. Then az-Zubayr turned and assailed him until he thought he had killed him. But Ùmayr suddenly shouted:
O Fadaala! O Nufay`! They both then attacked az-Zubayr until they killed him. Qurra ibn Habib related on the
authority of Abu Nadara who said: When the head of az-Zubayr was brought to Ali ibn Abi Talib, Ali then said:
O Bedoiun you have just prepared a place for yourself in the Hell Fires! The Messenger of Allah, may Allah bless
him and grant him peace narrated to me: Verily the killer of az-Zubayr will be in the Hell Fires.
650
Al-Hawaib is a place located between Basra and Mecca, where Aìsha alighted when she proceeded to bring
about a truce between Ali and Muàwiyya, but she was unable to bring about an accord between them. This
encounter was what became known as the Battle of the Camel. It is said that on that day more than thirty thousand
Muslims died. This prophecy of the Prophet, may Allah bless him and grant him peace proved true regarding
Aìsha as she was on her way between Mecca and Basra as it was related by Ahmad and al-Bayhaqi where Aìsha
said: When I reached al-Hawaib I heard the barking of dogs. Subsequently, I only had the desire to return because
I heard the Messenger of Allah, may Allah bless him and grant him peace say to us (the wives of the Prophet):
Which of you will be the one whom the dogs of al-Hawaib will bark at? Return so that Allah will make you the
cause of peace occurring between the people.
651
This is Àmaar ibn Yasir. It has been related by Muslim in a prophetic tradition going back to the Prophet, may
Allah bless him and grant him peace who said to Àmaar: You will be killed by and unjust party.
652
This was at the Battle of Sifeen and he was buried in his clothing by Ali, may Allah be pleased with both of
653
This means that he will die as a result of a fire in this worlds life not that he would enter the Fire of Divine
them.
Punishment.
654
Samura ibn Jundub was the last to survive from among the three mentioned. He died when he was old and
senile. He tried to warm himself over a fire and burned himself in it, testifying to the truthfulness of the words of
the Messenger of Allah, may Allah bless him and grant him peace.
92
He, may Allah bless him and grant him peace, said: The Caliphate will remain with
the Quraysh as long as they establish the deen.655 He foretold saying, There will be from
Thaqif a liar and a destroyer. They were al-Hajjaj ibn Yusuf and al-Mukhtar ibn 'Ubayd.656 He
foretold that Allah would destroy Musaylima and that657 Fatima would be the first of his family
to follow him to the grave.658
655
Shehu Uthman ibn Fuduye` said in his Bayaan Wujuub al-Hijra: The khilaafa is the general leadership over the
religious and worldly affairs of the Muslims as a representative of the Prophet, may Allah bless him and grant him
peace. Thus, what is meant here is that the rightful supreme khilaafa will be in the hands of a group from among
the Quraysh. Imam an-Nawwawi said: It is the unanimous agreement of the consensus during the time of the
Companions and those after them that the khilaafa is singled out specifically for the Quraysh and that it is not
permissible to others; and no consideration should be given to the ideas of the heretical innovators who differ
regarding this. The Shehu also mentioned in his Bayaan Wujuub al-Hijra in chapter seven regarding the
prerequisites of the Imam: It is a prerequisite regarding the Supreme Imam that he be Quraysh, if he can be found
with the proper preconditions; if not then a man from the clan of Kinaan; if not then a descendent of Ismail. If a
person of this description cannot be found then a non Arab should be appointed. Thus, the above cited tradition
means if and when the Quraysh fail to establish the religion as it should be established then the affair of leadership
will be taken from them and transferred to others. And this has occurred just as he, may Allah bless him and grant
him peace said.
656
The Thaqif are a clan from among the ethnicity of the Hawazin. The first of the men from Thaqif was al-Hujaaj
who was Kulayb ibn Yusef, the one referred to in the prophetic tradition as the destroyer. The second person was
al-Mukhtar ibn Abi Ùbayd, who was the liar referenced in the above prophetic tradition, because he claimed that
the Angel Jibril came to him and revealed a Book.
657
658
This prophetic tradition was related by al-Bukhari on the authority of Aìsha who said: Fatima remained about
six months after the death of the Messenger of Allah, may Allah bless him and grant him peace. She was Umm alHasanayn Fatima az-Zahra bint Rasulillahi Abul-Qasim Muhammad ibn Abdallah ibn Abdl-Muttalib ibn
Hashim ibn Abdumanaaf al-Qurayshiya al-Hashimiya, may Allah bless them and grant them peace. She is the
master of the women of Paradise after Maryum bint Ìmraan, the mother of Jesus upon them be pece. She was born
slightly before her father received revelation and was appointed as the Seal of the Prophets at the time when the
Quraysh were rebuilding the Kaàba. She married Imam Ali ibn Abi Talib in the month of Dhul-Qaìda two years
after the battle of Badr. The marriage was consummated after the battle of Uhud. She gave birth to al-Hassan, alHusayn, Muhsin, Umm Kulthun and Zaynab. The Messenger of Allah, may Allah bless him and grant him peace
loved her, used to show her the greatest respect and often pointed to her virtues, which were innumerous . She was
forebearant, very religious, spiritually excellent, caretaking, content and grateful to Allah taàla. She died on a
Tuesday night on the 26th of Ramadan in the year 11 A.H., six months after the death of her father, may Allah bless
them and grant them peace. She was 27 years old.
93
He, may Allah bless him and grant him peace, foretold of the existence of 'Uwais alQarni659 and that there would come Amirs who would delay the prayer beyond its time.660 He
foretold of the appearance of the Qadariya661 and the Raafida662 and that the Ansaars would
diminish until they became like the salt in food. And that the Ansaars would meet with despotism
after him, may Allah bless him and grant him peace.663 He said concerning al-Hassan: This
son of mine is a master (sayyid) and Allah664 will make peace between two mighty groups from
among the Muslims through him.665
He, may Allah bless him and grant him peace, foretold of the killing of al-Husayn.666
He foretold saying: A city will be built between the Tigris and Dujayl and Qutrubull and asSiraat. The treasures of the earth will be brought to it which the earth will then swallow up.
clearly meaning by that Baghdad.667
659
He was Uways ibn Àamir al-Qarni the best of the Second Generation.
It has been related by Muslim on the authority of Abu Dharr that the Messenger of Allah, may Allah bless him
and grant him peace said: How will you be when there is placed over you Amirs who postpone the prayer beyond
its proper time? I said: What do you order me to do? He said: Pray the prayer at its proper time, and when you
catch the prayer with them pray it with them, for the postponed prayer will be like a superogatory prayer for you.
661
It was related by at-Tirmidhi, Abi Dawud, and al-Hakim in a tradition from the Prophet, upon him be blessings
and peace who said: The Qadariya are the Magians of this Umma.. He made them magians due to the
resemblance of their school of thought to that of the school of thought of the Magians concerning their teachings on
the two original foundations; which are light and darkness. They claim that all good is from the phenomenon of
light while all evil is from the phenomenon of darkness. Likewise, the Qadiriya attribute all good to Allah and
attribute all evil to mankind and Satan. However the reality is that Allah taàla creates both of these and nothing
from them is outside His Divine Volition. He taàla says: Verily Allah has power over all things. He taàla also
says: And Allah created you and your actions. Thus, the sect of the Qadiriya, are those associated with those who
deny that Allah decrees and has power over all things. However, they are not to be confused with the Qaadiriyya
spiritual order among the sufis who follow the teachings of Shaykh Abd al-Qaadir al-Jaylaani (may Allah be
pleased with him). The author of this book was one of the leaders of this prominent brotherhood in Africa.
662
Linguistically the Rawaafid are military forces who leave their leader and disperse abandoning him. Thus, each
group among them are considered raafida and have the attribution raafidi. Technically, they are people from among
the Shià who were named Rawaafida because they abandoned their leader Zayd ibn Ali. Al-Asmai` said: In the
beginning they gave their oath of allegiance to him, but then demanded of him: Free yourself of the two shaykhs
(Abu Bakr and Umar) and we will fight along with you. He refused this demand saying: They were the two wazirs
of my grandfather, so it is not possible for me to free myself of them. Thus, they abandoned him (rafaduuhu) and
left him (arfaduu ànhu). For this reason they were called Raafida, or some say Rawaafid.
663
This prophetic tradition related by al-Bukhari on the authority of Ibn Abass.
664
665
He was al-Hassan ibn Ali ibn Abi Talib, may Allah be pleased with him. This prophetic tradition was related by
the two Shaykhs: al-Bukhari and Muslim.
666
He was al-Husayn ibn Ali ibn Abi Talib, may Allah be pleased with him.
667
This prophetic tradition was related by Abu Nuàym in his ad-Dalaail on the authority of Jaabir ibn Abdallah;
well as al-Khateeb on the authority of Ali ibn Abi Talib and Anas ibn Malik, that the Messenger of Allah, may
bless him and grant him peace said: A city will be built between the Tigris river, Dujayl, Qutrabal and as-Sirat.
treasures of the worlds metropoles will be brought to it, as well as tyrants of the worlds metropoles; all which will
be swallowed up. For these tyrants and wealth will disappear in the earth faster than an iron pillar slips into
quicksand. I say: the reason that the author, may Allah be merciful to him cited the prophecy regarding the city of
Baghdad as the last citation regarding the miracles of the Prophet, may Allah bless him and grant him peace, was in
order to indicate the last of the signs which would occur just before the appearance of the great signs of the End of
Time. As the prophetic tradition foretold, today in the city of Baghdad are gathered the tyrannical military forces of
the United States, Britian and their allies along with their tyrannical collaborators and the tyranny of foreign
terrorists forces; all bent on slaughter, tyranny and the control of the rich natural resources of the country. Along
this, the United States, Britian and their allies have made heavy investment into Iraq in order to further exploit the
660
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The miracles of the Messenger of Allah, may Allah bless him and grant him peace, are
like a sea without a shore (bahrun laa saahila lahu). They have been recorded in many books.
Whoever desires to examine them, let him study the Kitaab as-Shifa of 'Iyad.668
wealth of the country. This has been the key causative factor which has led to the present worldwide inflation,
increase in the cost of food around the world, record increase in the price of petroleum and an unprecedented
international economic depression. Thus, untold wealth, investment, military expenditure and lives have literally
disappeared and have been swallowed up in the quagmire of Baghdad, faster than a heavy iron pillar that sinks into
quicksand.
668
That is to say that the miracles of the Prophet, may Allah bless him and grant him peace, have no ending to
them. It is said that his miracles amounted to more than a thousand. Rather, the numbers of his miracles are like the
number of created things because all of creation was created from his light. Innumerous books have been composed
regarding his miracles and the best of these was the As-Shifa of Qadi Ìyad. He was Qadi Abul-Fadl Ìyad ibn
Musa ibn Ìyad ibn Umar ibn Musa ibn Ìyad al-Yahsubi as-Sabti al-Granati al-Maliki. The author of the NaseemrRiyaad said: He was the municipal judge of the city of Sabta in Morocco and was the author of many majestic
scholarly works, such as the Sharh Muslim and others such as the al-Mashaariq in the science of Quranic exegesis.
He remained as the judge in Sabta for many years and then relocated to Granada in the year 531 A.H. He did not
reside for a long period in Granada when he was reinstated as the judge of Sabta for a second term. He was
originally born in Sabta during the month of Sha`baan in the year 476 A.H., thus he was a Sabtian by birth and
residence; but was at origin an Andalusian. This is because his ancestors originally emerged in Andalusia. Then
they relocated to the city of Fez and had a permanent residence near the Qayrawaan mosque. Ìyad, then relocated
to Sabt after residing and studying in Fez. He was a virtual sea of transmitted and rational sciences. As for his
extent in literary arts and the eloquence of his poetry, it is as though he transmitted knowledge from the very ocean
without difficulty. He died on a Friday in the city of Marrakesh in the month of Jumadl-Akhira in the year 544
A.H. As for what has been said about his being murdered there is no foundation for thatIn the Tabaqaat of Ibn
Farhun regarding the Maliki scholars, he said: He was an Imam in the sciences of jurisprudence, Quranic
exegesis, prophetic traditions and the remainder of the sciences. He was an extremely eloquent lecturer and it is
mentioned that the number his majestic works were close to thirty. As for the as-Shifa Bi Ta`reef HuquuqlMustafa, it is a book of immense advantage and abundant benefits unlike any book composed in Islam. It is one of
the fruits of Andalusia provided for the entire Islamic nation. This book has become renown in all the eastern,
western, northern, and southern lands and regions. Particularly, its baraka became manifest in all of the BiladsSudan. Ibn al-Maqri al-Yemeni once said in his Diwaan: The text as-Shifa is among those books whose baraka
has been openly witnessed by many, until the point that no danger or harm will befall the place in which the asShifa is located, nor will a ship in which it is located sink. Among its baraka is that when a sick person reads it,
or when it is read to them, Allah heals them. These are matters which have been tested. I say: that those who
desire to see one of the remnants of the miracles of the Prophet, may Allah bless him and grant him peace, then the
as-Shifa of Qadi Ìyad is among them.
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Chapter Three
On the Rights Which People Owe the Prophet, may Allah bless him and grant him peace
It is obligatory (yajibu) upon us to believe in him, to obey him and to follow his Sunna
and to leave what contradicts it in words and deeds (qawlin wa fi'ilin).669 Allah ta'ala says:
Say: If you love Allah, then follow me. Allah will love you and forgive you your sins.670 And
He ta'ala says: But no! By your Lord! They will never truly believe until they make you
(Muhammad) the judge of what is in dispute between them and find within themselves no dislike
of that which you decide, and they submit with full submission.671 And He ta'ala says: You
669
Belief means acceptance of him and everything he came with from his Lord, as it has been narrated in the
prophetic tradition: None of you will truly believe until his passions are in conformity with what I came with.
Obedience to the Prophet, may Allah bless him and grant him peace means obeying him in his judgments as Allah
taàla says: Whoever obeys the Messenger has obeyed Allah.
670
Quran 3:31 This verse means that if you, claim love for Allah and if you desire His affection, then
follow me in what has manifested from me from my sharià, my spiritual path (tareeqa), and my spiritual realities.
Allah will love you, i.e. He will be pleased and content with you and lift the veils from your hearts; ... and
forgive you your sins, i.e. all of your faults. This verse is an answer to those from among the Jews, Christians and
others as well as from those who resemble them from among the Muslims who neglect the Sunna of the Messenger
of Allah, may Allah bless him and grant him peace outwardly and inwardly, who claim that they are the lovers of
Allah and are the sole recipients of His love. However, Muhammad, may Allah bless him and grant him peace is
the Real Beloved of Allah. Therefore whoever desires to experience the station of Divine Love it is necessary for
them to eradicate their lower souls, their will, character and customs by placing these in their back pocket and
imitating the Sunna of the Beloved, inwardly and outwardly.
671
Quran 4:65 This means: But no! By your Lord!; this affair is not like they assume that they can connect to
Allah without the necessity of following His Messenger. They will never truly believe, in Me and in you O
Muhammad, until they make you the judge, i.e. make you the criterion of judgment, of what is in dispute
between them, i.e. those disagreements in their affairs and are content with your judgment regarding their rights;
and find within themselves no dislike of that which you decide, i.e. that they find within themselves no
constraint or distress in what you have judged or in your judgment; ...and they submit with full submission, i.e. that
they confine themselves completely and perfectly to all of your judgments thoroughly, and be guided in their
outward and in their inward by your decisions as a covenant between you and them. This verse is an answer to
those who claim that it is sufficient for them in their religion to follow the Book of Allah only, without following
the Sunna of His Messenger. They claim that the Sunna and the prophetic traditions have weaknesses, obscurities,
matters which are renounced and other than this from their faulty ideas. Whoever believes these ideas are
disbelievers as the above verse clarifies. This verse is also an answer to some of the sufis who claim that it is not
necessary to adhere to the Sunna of the Prophet, may Allah bless him and grant him peace in their spiritual path to
Allah taàla. Shehu Uthman ibn Fuduye` said in his Usuull-Wilaayat: Abul-Qasim al-Junayd, may Allah be
pleased with him said: All of the spiritual paths have been closed except those that follow the footprints of the
Messenger of Allah, may Allah bless him and grant him peaceAbu Hamza al-Baghdadi, may Allah be pleased
with him said: There is no guide on the Spiritual Path to Allah taàla, except in following the Beloved, may Allah
bless him and grant him peace, in his commands, actions, words, and character. As-Shaybani, may Allah be
pleased with him was asked about spiritual purification (tasawwuf). He said: It is imitation of the Messenger of
Allah, may Allah bless him and grant him peace. I say: The above cited verse is a conclusive proof that the
Messenger of Allah, may Allah bless him and grant him peace is the real spiritual guide and the absolute teaching
shaykh on the Spiritual Path to Allah taàla.
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have an excellent exemplar672 in the Messenger of Allah, for he who hopes for Allah and the
Last Day.673
It has been related that the Messenger of Allah, may Allah bless him and grant him
peace, said: Whoever hears my words, 674 then learns them by heart 675 and behaves in
accordance with them - will come on the Day of Judgment with the Qur'an.676 He, may Allah
bless him and grant him peace, said:677 Doing little of something which is Sunna678 is better
672
The meaning of exemplar is a formative example or paradigm, thus the verse means: O believers there is for
you an excellent paradigm or prototype that you should follow in the character of the Messenger of Allah, may
Allah bless him and grant him peace, in his courtesies, his manner, and his Sunna. Here ends folio 15 of manuscript
A, and also folio 11 of manuscript B.
673
Quran 33:21 This means that in the Messenger of Allah, may Allah bless him and grant him peace are the
praiseworthy and noble traits essential for those who desire the Divine Reward of Allah and to meet Him, as well as
for the one who desires the blessings of the Hereafter; or it means for those who fear the Divine Punishment of
Allah of being veiled from Him. The expression example (iswat) means imitating him and following his Sunna,
and avoiding what contradicts him in his words and deeds. Imam at-Tabari said: This verse means that you have in
the Messenger of Allah an excellent example by taking him as your foundation, be with him wherever he is, and do
not conflict with him. His words: for he who hopes for Allah and the Last Day, means for whoever desires the
Divine Reward of Allah, and His mercy in the Hereafter should not crave after the desires of his soul. Rather, he
should make him, may Allah bless him and grant him peace his model and example and be with him wherever he
674
is. This means whoever listens to them directly from the Messenger of Allah, may Allah bless him and grant him
peace; or hears them from his Companions or from those who came after them up until our present day with his
chains of transmission. It has been related by Ahmad, Abu Dawud, and al-Hakim on the authority of Ibn Àbass
that the Messenger of Allah,. May Allah bless him and grant him peace said: Listen to my traditions, and you will
be listened to, and those who listened to them from you will be listened to.
675
This means that they memorize it accurately just as they heard it without adding or subtracting from it. It has
been related by Ibn Habaan on the authority of Ibn Masùd who said that the Messenger of Allah, may Allah bless
him and grant him peace said: Allah is merciful to the one who hears a tradition from me, and delivers it the way
he heard it, because perhaps the one to whom it is delivered will be more protecting of it than the one who heard it
676
This prophetic tradition was related in the al-Jaami` on the authority of al-Hakam ibn Ùmayr at-Thimaali. The
originally.
full text of the prophetic traditions is: Verily the Quran is very difficult for those who dislike it and easy for those
who follow it. My prophetic traditions are very hard for those who dislike them and easy for those who follow
them. Whoever hears my words, then learns them by heart and behaves in accordance with them - will come on the
Day of Judgment with the Qur'an. Whoever neglects my prophetic traditions has neglected the Quran. Whoever
neglects the Quran has forfeited this worlds life and Hereafter. The prophetic tradition is a refutation against
those who turn away from the prophetic traditions of the Messenger of Allah, may Allah bless him and grant him
peace claiming that they are the people of the Quran or that they are those who are with the Quran. For the
people of the prophetic traditions are the People of the Quran in reality and they are with the Quran in this life
and the Hereafter, because the people of prophetic traditions are the most knowledgeable above all others of the
causative factors behind the descent of revelation, the abrogated and abrogating verses, as well the legal judgments
of the Quran.
677
This prophetic tradition was related by ar-Raafi` on the authority of Abu Hurayra; ad-Daylami in his MusnadlFirdaus on the authority of Ibn Masùd; and Abdr-Razaaq on the authority of al-Hassan al-Basri.
678
Shehu Uthman ibn Fuduye` said in his Ihya as-Sunna: Ahmad ibn Ali ibn Abdr-Rahman al-Manjuri said in his
Sharh Minhajl-Muntakhib: The Sunna linguistically means a way (at-tareeqa) and a custom (al-àadat). The
Sunna technically is a word which is a combination of a form of worship (al-ìbaadat) and a form of proof (aladaalat). The Sunna with regard to worship are the supererogatory acts which the Prophet, may Allah bless him
and grant him peace, practiced constantly, or it was understood by it that it was to be done continuously, even when
its cause was not recurrent - like the eclipse prayer (salaat 'l-khusuuf). And some of the Companions added: and it
was publicly demonstrated to be done in congregation (jamaàt). The Sunna with regard to proof is meant here
everything which proceeded from the Prophet, may Allah bless him and grant him peace, (other than the Qur'an)
pertaining to words, deeds or decisions. It is in accordance with this meaning that the realized ones (almuhaqqiqeen) explained it.
97
than doing a lot of something which is an innovation (bid'a).679 He also said "Whoever brings
to life any of my Sunna which has died after me will have the reward of all those who act by it
without decreasing their reward in any way. Whoever introduces a misguiding innovation
which does not please Allah and His Messenger will have the sin of all those who act by it
without that decreasing their burden."680
679
What is meant here is that being frugal and moderate in following the Sunna is better than making strenuous
effort in heretical innovation, even when the innovation is considered good. This is a proof that the spiritual path to
Allah taàla revolves around the Sunna of the Messenger of Allah, may Allah bless him and grant him peace, even
if it is a little from it; and that every act of worship, act of remembrance of Allah and litany which is not established
within the Sunna of the Messenger of Allah, may Allah bless him and grant him peace, either literally or through
legal extraction, will draw the person far from Allah and bar him from having direct knowledge of Allah taàla.
Shehu Uthman ibn Fuduye` said in his Ùmdatl-Ùlama: Whoever possesses two traits will not have anything
from this knowledge (of Allah) opened to him: heretical innovation and arrogance. For this reason Abul-Qasim
al-Junayd said: We learnt this (knowledge of Allah) by being chained to the Book and the Sunna. For whoever
does not listen to the prophetic traditions, sits with the jurist and take his spiritual courtesies from the people of
spiritual courtesy, then the one who follows him has committed a sin and giving a spiritual oath to him is
forbidden. The reason that a little of the Sunna is superior to much heretical innovation is because the Sunna even
when it is significant has much advantages, while heretical innovation, even when it is insignificant has much
harm. Al-Khataabi said: There is no good in action done with heretical innovation, which means that when it is
done with the Sunna, a few actions are advantageous, while those done with heretical innovations have no
advantage in them. Realize that the key to spiritual joy is in following the Sunna and in imitating the Chosen One,
may Allah bless him and grant him peace in his coming, going movements, and stillness and even in the habitual
manner in which he ate, stood, sat, and spoke. Imam al-Ghazaali said: It is essential not to be lenient when it
comes to that (i.e. following the customary manners of the Sunna), by saying that these things are connected to
customs only and they are not meant to be followed; because this false assumption will lock an immense door from
the doors of spiritual happiness.
680
This prophetic tradition was related by Amr ibn Awf al-Mazani on the authority of Bilal ibn al-Harith. The
meaning of this prophetic tradition is: Whoever brings to life any of my Sunna, i.e. from my sunnan practices,
either by circulating them through acting in accordance with them or through making them widely known by
transmitting them; which has died after me, by its remembrance being neglected or by neglecting to act in
accordance with it; will have the reward of all those who act by it, means that his reward for transmitting it
will be like the reward of others who act in accordance with it; without decreasing their reward in any way, i.e.
that reward which is for him because he will attain the reward for spreading it and transmitting it, and they will gain
a reward for acting in accordance with it. Whoever introduces an innovation, means a misguided and evil
innovation; which does not please Allah and His Messenger, means which is not in accordance with the Book,
the Sunna, the consensus of the scholars of the Sunna and is not taken from sound analogy (al-qiyaas al-jalli) from
a sound source; will have the sin of all those who act by it without that decreasing their burden, i.e. from the
sins of those who act in accordance with it by following him. In this prophetic tradition is an indication of the
methodology of the spiritual path of the People of Allah, because it is impossible rationally and by law for two
entities to be alive in a single body. When one entity dies in the body its opposite comes to life in that same body.
Thus, when the Sunna dies, heretical innovation is given life, and when heretical innovations are destroyed, the
Sunna is revived. For this reason, the spiritual Path of the People of Allah is built upon the sacrificing of the lower
soul, its desires and passions and reviving it by giving life to the Sunna in it, outwardly and inwardly, until the
physical body, the soul, the intellect, the spirit and the secret are completely filled with the lights of the Sunna of
the Messenger of Allah, may Allah bless him and grant him peace, and the lower soul, its desires and passions have
all died. That is the meaning of the prophetic tradition: Prepare for death before the encounter of death; i.e. die to
your lower soul, its desires and passions before you encounter physical death.
98
Umar ibn Abd 'l-'Azeez681 said: The Messenger of Allah, may Allah bless him and
grant him peace, made a Sunna and the people in command after him made sunnas. Taking hold
of them is to believe in the Book of Allah and to act on them is to obey Allah and strength in the
religion of Allah. It is not for anyone to change the Sunna, alter it, or look into the opinion of
those who oppose it. Whoever follows it682 is guided. Whoever seeks help by it will have victory.
Whoever opposes it and follows other than the way of the believers, Allah will entrust him to
what he turns to and will roast him in Jahannam, which is an evil ending.683
681
He was Amirl-Mumineen Abu Hafs Umar ibn AbdlÀziz ibn Marwan ibn Abil-Àas ibn Umayya ibn Abd
Shams ibn Abd Manaf ibn Qusay ibn Kilab al-Qurayshi al-Ummawi al-Medini, then al-Misri. He was ascetic,
righteous, an Imam in knowledge, a traditionist, a person dedicated to worship, a spiritual master and the most
compassionate of the Banu Umayya. He was among the Imams of independent judgment and among the righteous
Khalifs. He was a just leader, may Allah be merciful to him. He was born in the year 36 A.H.. He was reliable,
trustworthy, knowledgeable, jurisprudential, scrupulous in his piety and had transmitted many prophetic traditions.
Ismaìl al-Khutabi said: I saw some of his descriptions in one of the texts, which described him as being pale
skinned, with a delicate face, handsome with a slender build and beautiful beard; with deeply set eyes; and on his
forehead was the trace that looked like the hoof of a riding animal. It is for this reason he was named the most
compassionate of the Banu Umayya. It has been related on the authority of Abu Ja`far Muhammad al-Baaqir ibn
Ali Zayn al-Àabideen ibn al-Husayn ibn Ali ibn Abi Talib who said: For every people there is a saint of superior
qualities; and the saint of superior qualities of the Banu Umayya is Umar ibn Abdl-Aziz. Verily he will be
resurrected as a single community. It has been related by at-Thawri on the authority of Àmr ibn Maymun who
said: The scholars were like disciples to Umar ibn Abdl-Aziz. Umar ibn Abd-Aziz died on a Friday on the 25th
of Rajab in the year 101 A.H.. His mother was Layla bint Àasim ibn Umar ibn al-Khattaab.
682
683
This prophetic tradition was related by al-Alkaai in his as-Sunna. The meaning of his words: The Messenger
of Allah, may Allah bless him and grant him peace, made a Sunna, means that he, may Allah bless him and grant
him peace established a pleasing spiritual path (tareeqa mardiyya): and the people in command after him made
sunnas, i.e. that the Righteous Khalifs established sunna practices which were in harmony with the principles of
the Quran and the prophetic Sunna. Or it means the right acting scholars from among the Companions and the
Following generation established sunnan. Taking hold of them, i.e. acting in accordance with his Sunna and the
Sunna of those after him, may Allah bless him and grant him peace; is to believe in the Book of Allah, as Allah
taàla says: What the Messenger gives you take it and what he forbids you avoid it. The meaning of his words:
and to act on them is to obey Allah, is as Allah taàla says: Whoever obeys the Messenger has obeyed Allah.
The meaning of his words: and strength in the religion of Allah, means strength in the perfection of his religion
and beautification in his sharià. It is not for anyone to change the Sunna by adding anything to it or subtracting
anything from it; alter it, i.e. change it thinking that the alteration is better than it; or look into the opinion
of those who oppose it; i.e. it is not permissible to examine their opinions without sound legal proof from the
consensus, or sound analogy taken from a sound source. The meaning of his words: Whoever follows it is
guided, i.e. the one that is persistent in following his Sunna and their Sunna is the one truly guided aright. The
meaning of his words: Whoever seeks help by it will have victory, means that whoever is persistent in seeking
assistance by means of these, is firmly established with their causative factors and seeks proofs for what he desires
from their legal precedence will be victorious. The meaning of his words: Whoever opposes it, means whoever
does not adhere to his Sunna and their Sunna and acts contrary to them; and follows other than the way of the
believers, Allah will entrust him to what he turns to and will roast him in Jahannam, which is an evil ending.
99
The Messenger of Allah, may Allah bless him and grant him peace, said:684 The mercy
of Allah is with my khalifs.685 It was said: Who are your khalifs? He said: Those who give
life to my Sunna686 and teaches it to the people.687 Whoever gives life to my Sunna,688 has
given life to me.689 Whoever gives life to me, will be with me690 in the Garden.691
684
This prophetic tradition was related by al-Isbahani in his Targheeb; as well as by al-Alkaai in his as-Sunna on
the authority of Anas.
685
Here the Messenger of Allah, may Allah bless him and grant him peace mentions the expression khulafa
(vicegerents) indicating that the office of vicegerent includes in its meanings knowledge, piety, commanding the
good and forbidding evil as it has been related in al-Jaami` Lil-Ahkaam al-Quran of Imam al-Qurtubi that alHassan said that the Prophet, may Allah bless him and grant him peace said: Whoever commands the good and
forbids evil is the khalifa of Allah and His Messenger on His earth and a Khalifa of His Book.
686
The meaning of his words, may Allah bless him and grant him peace: my Sunna, means my Way or spiritual
Path, as Shaykh Muhammad ibn Abdr-Rahman said in his Tuhfat al-Ahwadhi. This is a proof that the real
spiritual path is in adherence to the Sunna of the Messenger of Allah, may Allah bless him and grant him peace, in
his character, deeds, words, and courtesies, outwardly and inwardly. This means that those who cause the death of
their repulsive character and sacrifice their rebellious desires, while giving life to the Sunna of the Messenger of
Allah, may Allah bless him and grant him peace in their hearts, intellects, conducts, desires, movements, stillness
and spiritual indications; until nothing remains for them except their outer forms and names. They thus, awaken
from their death upon the Living Sunna, take care of all of their needs based upon the Living Sunna, eat in
accordance with the Living Sunna, and carry themselves with the people based upon the methodology of the Living
Sunna. Thus, they are with the Living Sunna in every circumstance and cause their own habits and customs to die in
every circumstance. It is for this reason that the Sunna is called a Spiritual Path, because it is the soundest spiritual
path to Allah taàla upon which every path must rely. Rather, it is the Spiritual Path in its totality and all paths are
closed except imitation of the traditions of the Messenger may Allah bless him and grant him peace as Imam AbulQasim al-Junayd said, may Allah be pleased with him said. Shaykh Abu Muhammad ibn Abi Hamza, may Allah be
merciful to him said: The Sunna of the lovers is one. Shaykh ibn al-Hajj said: This statement means that the
drinking place of the lovers of Allah is one, which is adherence and avoidance of heretical innovation. These
words establish that the soundest prerequisite of the teaching shaykh, in which there is no disagreement, is that he
must know the Sunna of the Messenger of Allah, may Allah bless him and grant him peace and teach it to all the
people, by his states, behavior, and words. This is the meaning of the words of Shehu Uthman ibn Fuduye`, may
Allah taàla be pleased with him when he said in his Usuul at-Tareeqa: The prerequisites of the Shaykh to whom
the spiritual disciple entrust his soul are: sound knowledge; sound spiritual experience; elevated spiritual
resolution; pleasing spiritual states and penetrating insight. The meaning of sound knowledge is that his
knowledge be firmly established in the Book and the Sunna. The meaning of sound spiritual experience is that he
has knowledge of tasting of the Lights of Muhammad. The meaning of elevated spiritual resolution is that his
spiritual resolution follows in the footprints of the Messenger of Allah, may Allah bless him and grant him peace
until it arrives at what he arrived at. The meaning of pleasing spiritual states is that his spiritual states are pleasing
to Allah because they emanate from the spiritual states of the Sunna of His Prophet, may Allah bless him and grant
him peace. The meaning of penetrating insight is that the Shaykh examines the outer meanings of the Quran and
the Sunna and pierces the inner meanings of the Two, and extracts Its secrets by means of the illumination of his
heart. It also means that by means of his insight he can examine the outward circumstances and actions of the
spiritual disciples and be acquainted with their faults, sicknesses and secrets in order to correct them on their
spiritual journey to their Lord. For gnosis which takes its benefits from the revealed Law is the most precious and
invaluable form of gnosis, and is the most superior form of spiritual unveiling because its source is from what
Allah and His Messenger transmitted, for there can be no clear explanation after Their explanation.
687
This means he who teaches the Sunna of the Messenger of Allah, may Allah bless him and grant him peace with
his state before his words; and by his words combined with his behavior. Thus, he knows and acts by means of it
until he inherits its lights and secrets. For he is the vicegerent of the Messenger of Allah, may Allah bless him and
grant him peace in reality and he is among the best and perfected of the teaching shaykhs. Shehu Uthman ibn
Fuduye` said in his Ihya as-Sunna: Realize that all of the disciplines of knowledge exists with the scholars,
however what is absent in these times is the knowledge of the Sunna and heretical innovation, except with a few
among them. If you come upon one from among them, then hold firmly to him because he is as rare as red sulfur.
100
Imam Malik, may Allah be pleased with him,692 said: The Sunna is the ship of Noah,
whoever boards it is saved, and whoever leaves it will be drowned.693
688
That is whoever makes the Sunna manifest and disseminates it by word and deed; in movement and stillness;
outwardly and inwardly. There is no doubt that the one who gives life to the Sunna of the Messenger of Allah, may
Allah bless him and grant him peace by his words and deeds, it is necessary for him to cause the death of his lower
soul, his desires and actions which are contradictory and in opposition to the Sunna; because the cure for every
ailment is in its opposite. It is inconceivable to give life to the Sunna except by causing its opposite to die; for the
revival of the Living Sunna is the Real Spiritual Path to Allah taàla.
689
This expression has given life to me is an immense secret from the secrets of the Muhammadan Reality
because it entails the divestment of the attributes of the self and investiture with the attributes of the Living Sunna.
It comprises the removal of the blameworthy traits and adorning the praiseworthy traits. It is the annihilation of
your inner personality and outer appearance and your continuity upon the Sunna of the Messenger of Allah, may
Allah bless him and grant him peace in you and upon you. Thus, the highest degree in the Path to Allah taàla is
arrival at the Light of Muhammad, may Allah bless him and grant him peace, in dreams, in waking states, in acts of
worship, social behavior and transactions; in objectives, movements and stillness; in spiritual indications, gnosis
and unveilings. For the person of this station is the Complete Inheritor of the Lights of Muhammad and the Rightly
Guided Vicegerent of the traditions of Ahmad, may Allah bless him and grant him peace; because he has reached
what he, upon him be blessings and peace said: he has given life to me; and subsequently he died to every
heretical innovation, heedlessness and disobedience. O Allah send blessings and peace with the varieties of Your
perfections in all of Your Self Manifestations upon our master and chief Muhammad, the first of the lights to
emanate from the immense seas of the Divine Essence; he is the one most acquainted with the worlds of the
inwardly unseen and the outwardly seen in accordance with the meanings of the Divine Names and Attributes; he is
the first to give praise and superabundant worship with all the varieties of worshipping You and drawing near to
You; and he is the helper of the world of spirits and appearances to all existing things; and upon his family and
Companions with a blessing that will remove for us the veil from his generous face in dream visions and
wakefulness; and acquaint us with You and him in all spiritual grades and presences; and be kind to us O our
Master by means of his rank in movements, stillness, moments and thoughts O Lord of the worlds..
690
691
The meaning of with in this context is the with of nearness, not the with of sameness of rank of
prophethood, because he upon him be blessings and peace is the Seal of the Prophets and Messengers.
692
He was Abu Abdallah Malik ibn Anas ibn Malik ibn Abi Àmr ibn Àmr ibn al-Harith in Uthman ibn Khunbal
ibn Àmr ibn al-Harith Dhu Asbah ibn Àwf ibn Malik ibn Zayd ibn Shadad ibn Zuràt al-Asfari al-Humayri alAsbahi al-Medini. He was the Shaykh al-Islam, the proof of the Umma, the Imam Daarl-Hijra. His mother was
Aliya bint Shareek al-Azadi. His paternal uncles were Abu Suhayl, Naafi`, Uways, ar-Rabi`, an-Nadr and the sons
Abu Àamir. Az-Zuhri related that he took transmission from his father Anas, and two of his uncles: Uways and
Suhayl. Abu Uways Abdallah said on the authority of his paternal uncle ar-Rabi` that their father (Anas) was from
among the leading notables of the Second Generation, who took transmission from Uthman and many others.
himself was born in the year 93 of the hijra, the year of the death of Anas, the servant of the Messenger of Allah,
may Allah bless him and grant him peace. He was raised with safeguarding, ease and distinction. He sought
knowledge when he was still very young just after the deaths of al-Qasim and Saalim. Ùbaydullah ibn Umar
on Saìd ibn Abi Hind, on Abu Musa al-Ashàri who said that the Messenger of Allah, may Allah bless him and
him peace said: There will appear people from the east and the west seeking knowledge and they will not find a
scholar more knowledgeable than the scholar of Medina. Verily this scholar was Malik because he had no equal in
Medina. Qadi Ìyad said: This statement is true on the authority of as-Sufyan; for Ahmad ibn Abi Khutayma said,
that Musàb narrated to us saying that Sufyan informed us: I myself saw this prophetic tradition and it was
to Malik. Sufyan used to ask me about the news of Malik. I said: That man of the people of Umar had knowledge,
excellent jurisprudence and spiritual distinction. He was always speaking the truth, commanding the good and
keeping apart from people. Malik used to be admonished for going off in asceticism, being cut off from people and
solitude. May Allah be merciful to those two (Malik and Sufyan). Ibn Ùyayna said: Malik was the scholar of the
people of the Hijaz. He was the proof of his time. As-Shafi` said: He was truthful and upright. When the scholars
are mentioned, then Malik is the star. He died on the morning of Wednesday, the 14th of Rabil-Awwal in the year
179 A.H.. He lived 86 years. Qadi Ìyad narrated that Asad ibn Musa said: I saw Malik after he died (in a dream)
and upon him was a long jubba and green garments; and he was mounted on a she camel which was flying between
101
It has been related694 that the Messenger of Allah, may Allah bless him and grant him
peace, said: Some men will be driven away695 from my Basin696 as a stray camel is driven off.
I will call to them:697 Come here! Come here!698 It will be said:699 They made changes after
you.700 Then I will say: Get away! Get away.701
the heavens and the earth. I then said: O Abu Abdallah! didnt you die? He said: Indeed! I then said: Where are
you going? He said: I just came from being presented before my Lord; and He spoke to me face to face and said:
Ask Me and I will give you. Wish from Me anything, for I am content with you.
693
He also said as it was cited by Shehu Uthman ibn Fuduye` in his Ihyas-Sunna: The best of the religion is that
which is apart of the Sunna and the most evil of matters are invented heretical innovations.
694
This prophetic tradition was related by Muslim; Abu Dawud; and an-Nisaai on the authority of Abu Hurayra.
695
This means they will be held back and hindered by Angels appointed for that purpose.
696
The Basin here is the Kawthar referred in in Allahs words: Verily We have given you the Kawthar. The belief
in the existence of the Basin is obligatory and that each of the Messengers has their own Basin to which the
obedient of their communities will go to. It is also obligatory to believe that the Basin of the Prophet, may Allah
bless him and grant him peace is the most extensive and immense of all of them. For this reason it is named
Kawthar. It is the custom of the Arabs to name anything which is innumerous in number, capacity or size kawthar
taking from the etymological root innumerous. The scholars of Quranic exegesis differ regarding the interpolation
of the Kawthar which the Prophet, may Allah bless him and grant him peace was given and divide its interpolation
into sixteen meanings. The first is that It is a river in Paradise, as related by at-Tirmidhi on the authority of Ibn
Umar who said the Messenger of Allah, may Allah bless him and grant him peace said: The Kawthar is a river in
Paradise. Its edges are surrounded with sand made of pure gold. It flows over a watercourse made of pearls and
rubies. Its sands are more fragrant than musk and Its water is sweeter than honey and whiter than milk. The second
is that the Basin of the Prophet, may Allah bless him and grant him peace is located at the Stopping Place on the
Day of Judgment; as related by Àtaa that he, upon him be blessings and peace said as it is related in the Saheeh of
Muslim: Do you all know what the Kawthar is? We said: Allah and His Messenger know best. He said: It is a
river which my Lord promised me in which is abundant good. The third is that the Kawthar is prophethood and
the Book; as it was related by Àkrama. The fourth is that It is the Quran; as it was related by al-Hassan. The fifth
is that It is Islam; as it was related by al-Mughira. The sixth is that It is the ease of the Quran and lightening of the
Divine Law; as related by al-Husayn ibn al-Fadl. The seventh is that It is innumerous Companions, an immense
Umma and many partisans; as related by Abu Bakr ibn Ìyaash and Ayman ibn Raaib. The eighth is that It is the
narrations and traditions; as related by Ibn Kaysaan. The ninth is that It is the elevation of his remembrance; as it
was related by al-Maawrudi. The tenth is that It is the illumination in his heart by which people are guided and from
which others are cut off from. The eleventh is that It is the intercession. The twelth is that It is miracles granted him
by the Lord which guides the people who answered his invitation; as it was related by at-Tha`labi. The thirteenth is
that It is the expression: There is no deity except Allah and Muhammad is the Messenger of Allah; as it was
related by Hilaal ibn Yisaaf. The fourteenth is that It is having comprehension in the religion. The fifteenth is that It
is the five prescribed prayers. And finally, the sixteenth is that It is immensity of his affair; as it was related by Ibn
Ishaq. However, the soundest of the above views are the first two interpolations because they were established on
the authority of the Prophet, may Allah bless him and grant him peace regarding the textual evidence of the
existence of the Kawthar. It has been related by Muslim on the authority of Abdallah ibn Àmr ibn al-Àas that the
Messenger of Allah, may Allah bless him and grant him peace said: My Basin is the length of one months travel.
Its breadth is the same. Its water is as white as paper. Its fragrance is more fragrant than musk. Its treasures are like
the stars of the heavens. Whoever drinks from It will never thereafter be thirsty.
697
He will do so assuming that they are from among his Companions or his Umma.
698
Which means: Come and accept it in the language of the Quraysh.
699
That is to say, the Angels appointed to keep them from the Basin.
700
This means that they altered their religion. In the narration of Ahmad, al-Bukhari and Muslim on the authority of
Sahl ibn Sa`d and Abu Saìd: It will be said: Verily you do not know what they invented after you. The scholars
differ regarding those who are addressed here in these narrations. Some of the scholars say that these are the
hypocrites and the apostates. It is conceivable that they will be gathered initially with the rest of the people and then
driven away. Then the Prophet, may Allah bless him and grant him peace will call out to them, and it will be said to
him: These people were not really among those which you were promised. These were the ones who altered things
after you. That is to say, they did not die in accordance with what is apparently apart of Islam. While some of the
102
He, may Allah bless him and grant him peace, said:702 Whoever dislikes my Sunna703
then he is not from me.704 He also said:705 Anyone who invents something in our affair706
scholars say that the ones intended are those during the time of the Prophet, may Allah bless him and grant him
who then apostatized after him. The Prophet, may Allah bless him and grant him peace will call out to them, even
though the traces of ritual ablution will not be on them, as it was during his life when they were Muslims. It will be
said: They apostatized after you. Some of the scholars say that the ones intended here are the people of
disobedience and major sins who died in a state of acceptance of the Divine Unity, and the people of heretical
innovations who did not abandon their heresies regarding Islam. It is this opinion which is decisive regarding those
who will be driven to the Fire. Rather, their being prevented and driven away will be among the things that increase
their punishment; then subsequently, Allah glory be to Him the Exalted will show His mercy to them and enter
into Paradise without additional punishment. Imam al-Haafidh Abu Àmr ibn Abdl-Barr said: Everyone who
invents something in this religion will be among those who are driven away from the Basin, like the Khawaarij, the
Rawaafid and the rest of the people of caprice; likewise those who were oppressive, those who tried to eradicate the
Truth and those accursed with major sins. The words: Verily you do not know what they invented after you is
a contradiction of what we will mention in chapter five of his words, may Allah bless him and grant him peace:
Whoever sends blessings upon me at my grave, I hear it and whoever sends blessings upon me by proxy it is
conveyed to me; his words: His sending blessings upon me is presented to me when he finishes; or his words:
Verily your sending blessings upon me is conveyed to me wherever you are. For each of these expressions are
evidence that those addressed in the words: Verily you do not know what they invented after you; are the
hypocrites, the apostates, the people of heretical innovation, disobedience and major sins who died without
repenting. As for those among them who repent and the rest of the believers, then their actions are shown to our
Prophet, upon him blessings and peace every day; and on Fridays as well as to the rest of the Prophets, as well as
their
fathers and mothers, as it has been narrated in the sound prophetic traditions.
701
This means get far away, and is made in the accusative tense because it carries the meaning of:
Allah make them far away.
702
It was related by al-Bukhari and Muslim on the authority of Anas ibn Malik, and Ibn Àsaakir on the authority of
Abu Ayyub al-Ansari.
703
This means that those who are unwilling to accept the Sunna or who avoid the Sunna of the Messenger of Allah,
may Allah bless him and grant him peace, showing disgust or repulsion of it, without believing in it as it is; as it is
addressed in the prophetic tradition also from Abu Ayyub from Muslim: Verily the one who holds firmly to what
was commanded will enter Paradise. Imam al-Qurtubi said: In this prophetic tradition is clear evidence of the
permissibility of leaving the voluntary acts of worship, however whoever persistently neglects the Sunna is
deficient in his religion; especially if he leaves it being remiss and showing disgust for it, then in that case it is a
sin; which means what was related in the above mentioned prophetic tradition will befall him where he, may Allah
bless him and grant him peace said: Whoever turns away from my Sunna is not from among me. It has been
related regarding the Companions and those who came after them that they were persistent in following the Sunna
in the same manner that they were persistent in performing the obligations; and they did not make any distinction
between them regarding their desire for the Divine reward. This was even to the point of adhering to his customary
practices. It has been cited by Shehu Uthman ibn Fuduye` in his Ihyas-Sunna: Abdallah ibn Umar was seen riding
his camel in a circle. When he was asked about this, he said: I dont know, for I simply saw the Messenger of
Allah, may Allah bless him and grant him peace do it so I did it. This is an answer to those who object to those
who adhere to the mere customary practices of the Messenger of Allah, may Allah bless him and grant him peace. It
is true that his customary practices are not an obligation upon us, however objecting to them and turning from
them in distaste is showing evil courtesy towards him, upon him be blessings and peace; and it is a deficiency and
imperfection in the spiritual states with Allah taàla.
704
This means that whoever turns away from his Sunna, showing dislike for it, is not among those who truly follow
the Messenger of Allah, may Allah bless him and grant him peace. Or it means that he is not among those
connected to me; or he is not among my true followers and partisans. This is clear proof against some of those
associated with the path of spiritual purification (tasawwuf) who claim that they are the special elite of the people
of Allah, however along with this claim they turn away from some of the Sunna practices of the Beloved of Allah,
upon him be blessings and peace. For spiritual purification (tasawwuf) in reality is imitation of the traditions of the
Beloved in his character, actions, words, spiritual states, movements and stillness and even in his ordinary
customary habits.
103
which is not apart of it707 is a renegade (raddun).708 He, may Allah bless him and grant him
peace, said: "Every Umma has a destructive quality and the destructive quality of my Umma is
false whims.709
705
This prophetic tradition was related in the Saheeh of al-Bukhari on the authority of Aìsha, may Allah be pleased
with her.
706
This means this clear and perfected affair which is not in need of additional invented matters.
707
This means anything which is not from the Book and the Sunna supported clearly by Them, or is not extracted
from any of Their implicit expressions. Shehu Uthman ibn Fuduye` said in his Ihyas-Sunna: As for the branches
of the roots of jurisprudence which are extracted from them; these cannot be included among the things which are
rejected in the above cited prophetic tradition. Like, for example the transcription of the Quran in textual form; the
schools of thought which have been developed from the best investigation of the jurists of independent judgment
whose legal opinions trace their legal branches back to the words of the Messenger of Allah, may Allah bless him
and grant him peace; the books composed regarding Arabic grammar, arithmetic and mathematical calculations
needed for the division of inheritance, and other than these from the sciences which are traced back and constructed
upon the words and commands of the Messenger of Allah, may Allah bless him and grant him peace; for none of
these can be included among those things which are rejected in the above cited prophetic tradition.
708
This means that those invented matters will be rejected and will not be accepted. This prophetic tradition is one
of the foundational traditions regarding the obligation of clinging to the Book and the Sunna, and it is a refutation
of caprice and heretical innovations. The linguists say: The expression rejected here in this context means that it
is inadmissible, which means that it is false and should not be relied upon. This prophetic tradition is among the
greatest of the principles of the precepts of Islam. This prophetic tradition is among the miraculous comprehensive
speech of the Messenger of Allah, may Allah bless him and grant him peace; and is explicit in its rejection of every
form of heretical innovation and religious contrivance. This prophetic tradition is among those which are essential
to memorize, and act in accordance with in showing the falsity of the rejecters and utilizing it as evidence should be
made widespread. In the narration of Muslim on the authority of Aìsha who said that the Messenger of Allah, may
Allah bless him and grant him peace said: Whoever performs and action which is not in accordance with our
affair, then it is rejected. Shehu Uthman ibn Fuduye` said in his Ihyas-Sunna: Perhaps the one who does a
heretical innovation which existed prior to him says: I was not the one who invented anything; then the above
tradition should be cited, because it is explicit in its refutation of every heretical invented matter regardless if the
person invented it himself or if it existed prior to him. Here ends folio 17 of manuscript A.
709
This means the false whims or notions or caprices of the soul and its desires. In the above cited prophetic
tradition it is used in the plural tense. The linguists say: False whims are the love that mankind has for something
which overcomes the heart. Allah the Mighty the Majestic says: And they prohibit their souls from following
false whims. This means that they prohibit themselves from its corrupt passions, and from what incites them to
disobedience of Allah the Mighy the Majestic. Allah taàla says: Have you not seen those who have taken their
false whims as a deity? False whims in the above cited prophetic tradition are any impulses or notions which are
diametrically opposed to knowledge and researched insight. Researched insight means taking the matters and
affairs of the religion from the evidences of the Quran, the Sunna, the consensus (al-ijma`) and the sound
analogies of the scholars; while false whims means taking matters of the religion from ones own opinion without
any sound and credible evidence.
104
It is related that the Prophet, may Allah bless him and grant him peace, said:710
Whoever averts his face away from the companion of innovation (bida),711 Allah will fill his
heart up with safety and belief (imnan wa imaanan).712 He also said:713 Whoever shows
reverence for the companion of heretical innovation,714 he has helped in the destruction of alIslam.715
710
This prophetic tradition was related by al-Khateeb on the authority of Umar, however using a slightly different
variant as that cited in the above prophetic tradition. The complete text of the prophetic tradition is: Whoever
turns away from the person of heretical innovation showing enmity towards him, Allah will fill his heart with trust
and faith. Whoever reproaches the person of heretical innovation, Allah will protect him on the Day of the Great
Terror. Whoever affronts the person of heretical innovation, Allah will elevate him one hundred levels in Paradise.
However whoever gives the greetings of peace to the person of heretical innovation, meets him with a smiling face,
or meets him with what facilitates his heresy, has belittled what Allah revealed to Muhammad.
711
The meaning of companion here is someone completely socialized in a thing; or one who gives assistance to
heretical innovation. Any one who adheres to a thing, protects it, assists it, disseminates it and spreads it has in
effect accompanied it, and subsequently is its companion. Thus, the companion of heretical innovation is the one
who protects, adheres to, assists it and spreads it among the people. This does not, however, refer to the common
people and ignorant ones among the people who act in accordance with it; for our courtesy with these is to guide
them with kindness, sound advice and spiritual excellence, as Shehu Uthman indicated this in the beginning of his
Ihyas-Sunna.
712
It has been related by al-Khateeb in his at-Tarikh as well as ad-Daylami in his Musnadl-Firdaus on the authority
of Anas ibn Malik who said that the Messenger of Allah, may Allah bless him and grant him peace said: When the
companion of heretical innovation dies, then Islam has attained a great victory. This means a door of spiritual
danger has been closed and locked from the people entering it; especially if this person was the one inviting people
to it. This is because his death is a source of relief and peace of mind for the servants from being influenced by his
tribulation upon them, the land, the trees and other creatures; since the appearance and manifestation of heretical
innovation is the causative factor for the lack of rain and drought. Subsequently, when he dies a great opening has
come for mankind and creatures, while the one who leaves adherence to the Living Sunna, gives precedence to
heretical innovations, deviates from the methodology of the Jamaàt of the People of the Sunna, prefers being
persistent in arbitrariness, completely engrosses himself in error, and isolating themselves from the People of
Perfection; then the reality is that his death is a victory from among the great victories and a mercy from the Divine
Mercies. Thus, his death with the people of Islam is equal to the victory that Muslims have over a great metropolis.
713
This prophetic tradition was related by at-Tabaraani in his al-Kabeer on the authority of Abdallah ibn Bisr, as
well as Ibn Àdiy from the prophetic tradition of Aìsha.
714
In another narration it states: Whoever shows reverence for the people of heretical innovation.
715
This is because the innovator acts contrary to the Living Sunna, leans away from true uprightness, thus whoever
shows reverence towards him transforms crookedness into uprightness, because giving assistance to a things
opposite is giving assistance to elevating the things opposite. Thus the meaning of the prophetic tradition is
whoever shows reverence to an innovator has actually belittled the Living Sunna, and thus helps in the destruction
of Islam. If this is the case with the one who shows reverence, then what do you think is the state of the actual
innovator? No doubt, the innovator is the point guard in the destruction of the precepts of the religion, and in the
corruption of the beliefs of the Muslims. Thus, his harm is like the harm of a disbeliever, rather his harm is more
severe because he conceals his enmity and his fighting of the people of Islam, which is contrary to the disbeliever
who manifests it. Consequently, what is understood from the above cited prophetic tradition is whoever shows
reverence to the companion of the Living Sunna has assisted in the construction of Islam and the raising up of its
edifice. The Proof of Islam al-Ghazaali said: The culprit guilty of creating heretical innovations against the
religion which contradicts the Sunna in comparison to the one who merely commit sins, is in the same degree of
one who openly revolts against a ruler in trying to overthrow his government to one who merely acts contrary to the
orders of a ruler in a specific service. The later person can be forgiven, as for the one who revolted No! No! No!
Abul-Qasim said: We have never found an innovator except that he diminishes the Messenger, although he claims
that he is showing esteem to him through his heretical innovation. This is because he claims that what he is doing is
from the Sunna, this is if he is an ignorant follower; but if he is a person capable of researched insight into the
religion, then he is actually troublesome to Allah and His Messenger.
105
Sufyaan at-Thawri said:716 Heretical innovation (al-bida) is more beloved to Iblis

than disobedience (al-ma'siya). This is because disobedience can be repented of.717 Layth ibn
Sa`d said:718 Even if I see the companion of heretical innovation walking on top of water, I will
not accept him. 719 Imam as-Shaafi said: 720 Even if I see the companion of heretical
innovation flying through the air I will not accept him.721
716
He was Abu Abdallah Sufyan at-Thawri al-Kufi ibn Saìd ibn Masruuq ibn Habeeb ibn Raafi` ibn Abdallah ibn
Mawhiba ibn Ubay. He was and absolute mujtahid, the Shaykh al-Islam of his time, and Imam in knowledge, a
traditionist, and the master of right acting scholars of his time. He was the author of the Kitabl-Jaami`. It is agreed
that he was born in the year 97 A.H. He began seeking knowledge while very young by being service to his father,
the reliable traditionist, Saìd ibn Masruq at-Thawri. He died in the year 120 A.H.
717
This is in accordance with what was related by Ibn Maja and Ibn Abi Àasim in his as-Sunna on the authority of
Ibn Abass who said that the Messenger of Allah, may Allah bless him and grant him peace said: Allah refuses to
accept the actions of the companion of heretical innovation until he leaves his innovation. However, the innovator
believes that his actions are good and a cause of nearness to Allah. For this reason he never repents from them.
Allah taàla says: And they consider that they are doing good deeds; and His words: Does he whose evil is made
fair seeming to him not see his actions as good. It has been related by at-Tabaraani, al-Bayhaqi, ad-Diya in a
prophetic tradition which clarifies this explicitly on the authority of Anas ibn Malik who said that the Messenger of
Allah, may Allah bless him and grant him peace said: Verily Allah bars from making repentance every companion
of heretical innovation. This means that his repentance is prevented and hampered because a barrier is something
that prevents something from happening. In the narration of al-Bayhaqi he said: He veils them, while in another
of his narrations he said: veiled them; all of which means that He bars and prevents the companion of heretical
innovation from making repentance, even if the person is an ascetic, steeped in worship, and a practitioner of the
science of spiritual purification (muttasawwuf); for his end will be extremely perilous. For, when his death nears,
and the Angel of death makes his summons, his heart becomes deranged due to what is in it, and he realizes the
falsity of some of his beliefs and actions, although he was at first decisive about them. Thus these false beliefs and
actions become the cause of the corruption of the remainder of his beliefs and actions; or he is overcome with doubt
about them. Thus, when his spirit is extracted from him before the correct precepts are established in his heart, then
these false concepts revert and find their way into the foundation of his heart. Subsequently, he ends up being
among the people of the Hell Fires, we seek refuge with Allah!
718
He was Abul-Harith al-Layth ibn Sa`d ibn Abdr-Rahman al-Fahimi, the freedman of Khalid ibn Thabit ibn
Dhaàn. He was an Imam in knowledge, a traditionist and Shaykhl-Islam. He was the premiere scholar of the
people of Egypt. He was born in Egypt in the month of Sha`baan in the year 94 A.H.. Ahmad ibn Hanbal said:
Layth was a person of vast knowledge and sound prophetic traditions. He also said: al-Layth was reliable and
firmly established. Ibn Bukayr said: I never saw anyone who was as perfect as al-Layth. He also said: Al-Layth
was jurisprudential in his physic, Arabic in his tongue, excellent in the Quran, grammar, the memorization of
prophetic traditions and in poetry he had excellent recollection. Ibn Wahb said: If it were not for Malik and alLayth, the people would have gone astray. He also said: If it were not for Malik and al-Layth, then I would have
been destroyed, because I initially believed that everything which came from the Prophet, may Allah bless him and
grant him peace was to be acted upon. Al-Layth died on a Thursday night in the middle of Sha`baan in the year
719
175This
A.H..was related by Abu Hatim on the authority of Yunis. Imam ad-Dhahabi said: False whims and heretical
innovations were languid during the time of Malik, al-Layth, al-Awzaai and the Sunnan were apparent and
influential. As for the time of Ahmad ibn Hanbal, Ishaq and Abu Ùbayd, there appeared heretical innovations, the
Imams of the traditions were tried and tested, and the people of false whims were elevated and their leaders entered
into chambers of the government. Thus, the scholars were required to dispute with them by the Book and the
720
Sunna.
He was Abu Abdallah Muhammad ibn Idris ibn al-Àbass ibn Uthman ibn Shaafi` ibn as-Saaib ibn Ùbayd
Abduyazid ibn Hisham ibn al-Muttalib. He was known as as-Shaafi` al-Makki. He was raised in the upkeep of his
mother because his father died when he was young. He then began to study Arabic language and the law, in which
became extremely proficient and became unprecedented. He then was give fondness for jurisprudence, in which he
became the master of the people of his age. He composed many texts, authored treatise of knowledge, narrated from
the scholars, adhered to the traditions and composed original text on the foundations of jurisprudence, as well as in
its branches. He eventually came to have many students. Abu Ùbayd said: I have never seen a person who was as
intelligent as as-Shaafi` Yunus ibn Abdl-Àlaa said: If you gathered the entire Umma together, it would hardly
106
Bishr al-Hafi said: Looking at the people of false whims (ahl 'l-hawai)722 causes a
hard heart.723 Looking at the sinful (al-faasiq)724 extinguishes the light of Iman.725
equal his intellect. The scholars agreed that as-Shaafi` was the reformer (mujaddid) of the second century of the
hijra. As-Shaafi` said: If the jurists who act by their knowledge are not the Awliyya of Allah, then Allah does not
have any Awliyya. He also said: Those who invent matters in affairs are two types: those who invent that which is
contrary to the Book, the Sunna, the narrated traditions or the consensus. This kind of heretical innovation is error.
And those that invent something good in which there is no contradiction in any of these. This type of invention is
blameworthy. Umar said regarding the standing in the night of Ramadhan: This is a blessed innovation, meaning
that that it was an invention that did not exist before. As-Shaafi` died on Thursday in the year 104 A.H. at the fifty
and some odd years.
721
Imam as-Shaafi` said this when he heard the above mentioned statement of al-Layth. The statements of al-Layth
and as-Shaafi` clarify that sensory miracles are considered insignificant things in the eyes of the right acting
scholars and the perfected Awliyya. Sensory miracles are the breaking of normative laws of nature, like speaking
about the thoughts in peoples minds; being informed of the unseen matters of the past, the present and the future;
taking from the cosmos; waking upon water; passing through the air; cutting across the earth; being concealed from
sight; having supplications answered immediately and other than these. For, in all of these there is the possibility of
subtle deceptions, even when they result from the traits of uprightness. This is because Iblis has the ability to cut
across from east to west in an instant, yet this does not increase him in the least in station with Allah taàla.
Likewise birds pass through the air, yet birds are not better than the least of the Muslims. Real authentic miracles
with the right acting scholars and the perfected Awliyya include: preserving the correct courtesies of the Divine
Law; and acting in accordance with noble character and avoiding low character; preserving the performance of the
obligations especially during their correct times; the purification of the heart from every blameworthy trait and
beautifying it with attentive watchfulness in every breadth; being scrupulous regarding the rights of Allah in
himself and towards the rest of creation. However, the most superior type of these miracles is in following the
Sunna of the Messenger of Allah, may Allah bless him and grant him peace in his words, deeds, states; and in what
emanates from these from sciences, gnosis and spiritual unveiling of Allah taàla in His Divine Actions, Names,
Attributes and Essence. All of these types of miracles are the result of truthful sincerity in following the Sunna of
the Messenger of Allah, may Allah bless him and grant him peace.
722
This means looking upon them with the eye of esteem, respect and awe; or it means examining their teachings,
methodologies, and beliefs. The people of false whims are the companions of heretical innovations, as Imam alMinowi explained it. They are those who vilify some of the Divine Attributes of the Lord and His Perfection; they
belittle what the Messenger came with; and cut the people off from the Path of the Hereafter; like the Murjia, the
Qadariya, the Rawaafid, the Muàtazila, the Khawaarij and those who resemble them in these times from among
the Muslims.
723
This is because examining the Quran, the Sunna, the teachings of the right acting scholars, and the beliefs of the
righteous causes the heart to inherit the illuminations of certainty, and direct gnosis of the fear of the Inestimable
Divine Essence of Allah; while examining other than these causes the heart to inherit spiritual darkness, hardness,
hypocrisy and eventual disbelief.
724
This is because looking at them with the eye of esteem, respect and awe or it means examining their
disobedience and their positions in this world. Sinfulness is disobedience, neglecting the commands of Allah the
Mighty the Majestic; and going away from the Path of Truth. It is said that it is leaving the religion. Likewise it is
said that sinfulness is inclining towards disobedience in the same manner that Iblis committed a sin by leaving the
command of his Lord. Thus, the sinful person is a person persistent in sin. The foundation of sin is departure from
the traits of uprightness and every act of injustice. It is for this reason the disobedient person is called sinful
725
This is because the people of spiritual realization agree that the faith of humanity increases with every act of
(faasiq).
obedience; which means doing the commands and avoiding the prohibitions. They also agree that faith likewise
decreases with the deficiency in acts of obedience. Our proof for this is the words of Allah taàla: And when His
signs are recited to them it increases them in faith; and by His words: In order to increase those who believe in
faith. And there are the words of the Prophet, upon him be blessings and peace to Ibn Umar when he asked him:
Faith, does it increase and decrease? He said: Yes. It increases until it enters its companion into the Paradise;
it decreases until it eventually enters its companion in the Hell. This is because everything which experiences
increase also out of necessity experiences decrease. For this reason looking on the sinful with the eye of esteem,
107
Abu Hafs was asked:726 What is heretical innovation (al-bid'a)? He said: Obstructing
justice, neglecting the Sunna, following one's own opinion and one's passions, and leaving
imitation and following.
respect and awe or examining their disobedience and sins extinguishes the light of faith from the heart of the one
looking.
726
108
Chapter Four
On the Necessity of Loving the Prophet may Allah bless him and grant him peace727
Allah taala says, Say: If your fathers, your sons, your brothers728, your spouses, your
tribe and your wealth you have earned, commerce you fear may slacken, and the homes you love
- are dearer to you than Allah and His Messenger and jihaad in His way, then wait until Allah
brings His command.729 This verse is sufficient encouragement of the necessity of loving him,
may Allah bless him and grant him peace.
The Messenger of Allah said:730 None of you will truly believe until I am dearer to
him than his children, his father, and all people.731
Among the signs of love for him is love for his traditions (hadeeth) and preferring to
follow him in everything by obeying his commands732 and avoiding his prohibitions;733 taking
on his adab734 in ease and hardship,735 joy and despair;736 and preferring what the Prophet has
laid down as law over one's own passions and appetites. Whoever is described with what was
mentioned is perfect in his love for the Prophet. Whoever opposes that then his love is deficient.
727
This means the chapter is concerned with the obligation of adhering to the love of the Messenger of Allah, may
Allah bless him and grant him peace, for every responsible person from his Umma as a necessity in his religion.
728
729
The meaning of His words: Say: If your fathers, your sons, means those from whom you originate and
those who branch off from you. His words: your brothers, means those like you and your peers. His words:
your spouses, means the like partners from women and men. His words: your tribe, means all of your
nearest of kin, or all of those you live with and socialize with. Its root is taken from the expression fellowship. His
words: and your wealth you have earned, means the actual currency and the many varieties of wealth which
you have earned. His words: commerce you fear may slacken, means that which you fear shortage in its
demand, circulation and marketability; or that which you fear deficiency in distribution due to over consumption.
His words: and the homes you love, means private homes and gardens which you are delighted to reside in.
His words: are dearer to you, means with an affection which you choose. His words: than Allah and His
Messenger and jihaad in His way, means that if you love these more than your love for Allah, His Messenger and
making strenuous effort in obedience to Him and worshipping Him. His words: then wait until Allah brings His
command, means then wait until Allah brings about an immediate catastrophe in this life or manifest His Divine
Wrath in the Next. Quran 9:25
730
It was related by al-Bukhari and Muslim on the authority of Anas ibn Malik.
731
The meaning of his words, may Allah bless him and grant him peace: None of you will truly believe, means
that no persons belief will be perfected or that the servant cannot attain the reality of true faith; until I am
dearer to him, means with a stronger affection or love; than his parents, his children, specifically; and all
people, means by showing love by choice for the rest of creation generally. This verse necessitates showing respect
for him, upon him be blessings and peace, with esteem which reflects his high honor. Shehu Uthman ibn Fuduye`
said in his Qasidatd-Daaliyya: I swear by the All Compassionate One that I possess no merits * Except that I am
completely engrossed with the love of the Prophet Muhammad.
732
In what he, may Allah bless him and grant him peace made obligatory as well as highly recommended.
733
In what he, may Allah bless him and grant him peace made prohibited and reprehensible.
734
This means taking on his courtesies in every area such as taking on his noble traits and his excellent virtues.
735
This means during times of danger; being grateful to Him for the difficulties and ease of his affairs; afflictions
and blessings; in times of sedateness and hunger; hardships and ease; constrictions and expansions; spiritual
obliteration and clarity; and times of spiritual annihilation and continuity.
736
This means that he should take on his courtesies, may Allah bless him and grant him peace during conditions of
vastness of wealth and restriction; in circumstances of emotional contentment or malcontent; in moments of
personal joy or sadness; in times of open heartedness or when his affairs have become complicated.
109
Among the signs of love for the Prophet is to mention him often.737 Whoever loves
something, mentions it a lot.738 Among the signs739 is great yearning to meet him;740 showing
esteem and respect for him;741 and manifesting humility when hearing his name.742 Among
them is having love for the Ahl 'l-Bayt and his Companions - both the Muhajirun and the
Ansaar,743 and being hostile to those who hate them.
He, may Allah bless him and grant him peace, said concerning al-Hassan and alHussayn:744 O Allah! I love them, so love them.745 He also said:746 Whoever loves them
loves me.747 Whoever loves me loves Allah. Whoever hates them, hates me.748 Whoever hates
me, hates Allah.749 He also said:750 Allah! Allah!751 My Companions!752 Do not make them
targets after me!753 Whoever loves them loves them by loving me.754 Whoever hates them hates
them by hating me.755 Whoever does something hurtful to them,756 does something hurtful to me.
737
This also means extending his reflection and thinking about him the majority of time.
It was related by ad-Daylami in his Musnadl-Firdaus as well as in the al-Jaami`-Sagheer on the authority of
Aìsha, may Allah taàla be pleased with her.
739
Here ends folio 19 of manuscript A; as well as folio 16 of manuscript B.
740
This means yearning to have direct witnessing of the emergence of his essence, may Allah bless him and grant
him peace in the Abode of Continuity, because every lover seeks to meet his beloved. In this respect Shehu Uthman
ibn Fuduye` said: The desire of my heart is to visit his house * My tears overflow from the loss of that Master.
My tears pour forth when I remember his demise * For I am consumed in the love of Prophet Muhammad. If it is
said to me 'Who fills you with longing among mankind?' * Then I will say, 'I am passionately in love with
741
This means showing esteem and respect for his exalted essence, upon him be blessings and peace or for his
Muhammad.
commands.
742
This means manifesting submissiveness, humbleness and humility outwardly and inwardly.
743
This is based upon what was related by Ibn Àsaakir on the authority of Jaabir ibn Abdallah who said that he,
upon him be blessings and peace said: Love for the Ansaar is apart of faith, and hatred of them is disbelief.
744
This was related by at-Tirmidhi and others on the authority of al-Bara.
745
This means increase them in guidance and success in this life, and elevate them in ranks in the Final End. It has
been related by at-Tirmidhi on the authority of Anas ibn Malik who said: Once the Messenger of Allah, may Allah
bless him and grant him peace was asked: Which of the people of your household is the most beloved to you?
And he said: al-Hassan and al-Hussayn. He once said to Fatima: Call my two sons, and then he began to smell
them and hold them close to him.
746
This prophetic tradition was related by Ahmad in his Musnad, al-Hakim in his al-Mustadrak, and Ibn Maja on
the authority of Abu Hurayra.
747
This is because whoever loves a thing loves what it loves.
748
This is because they are from his secret, may Allah bless him and grant him peace, and apart of love for him is
love of the people of his household, as it was mentioned previously.
749
This means that whoever hates Allah has actually disbelieved in Allah.
750
This prophetic tradition was related by at-Tirmidhi on the authority of Abdallah ibn Mughafal.
751
The pronouncement of the two Majestic Names of Allah is made in the accusative case making them the object
of the verb, which means: fear Him and be on your guard with Him; or it means: fear Allah and then fear
752
This means regarding their rights; and do not mention them in an evil manner because they are my beloved ones.
Allah.
This means that their rights should not be belittle and do not denounce them. Or the implications of the prophetic
tradition are as at-Tayyibi said: I remind you of Allah, then I hold you accountable to Allah regarding the rights of
my Companions, to elevate them and show esteem towards them, just as a compassionate father may say: Allah!
Allah! Regarding the rights of my children.
753
The expression target means that they become the target that you caste your aspersion or words which are not
befitting them, or foul speech, in the same way that a target is shot at with arrows.
754
This means that do to the fact that love is shown to me then love should be shown to them; or it means by reason
of my love for them you should love them.
755
This means that reason that hatred is shown for them is because the person actually hates me.
756
This means anything which causes harm or evil to befall them.
738
110
Whoever does something hurtful to me does something hurtful to Allah.757 Whoever does
something hurtful to Allah is about to be seized!758
The way of the Salaf759 was to love everything that they heard the Prophet loved even760
in the permitted things (al-mubaahaat). Among this is the love for the Qur'an by much
recitation,761 behaving according to it, and understanding it.762
Among the signs of love for the Sunna is love for the Hereafter and hatred for this life,
except in what is needed to arrive safely in the Hereafter.763 Among the signs of love for the
Prophet, may Allah bless and grant him peace, is showing compassion (shafaqa) and mercy
(rahma) for his Umma, giving sincere advice to them,764 striving for their best interest,765
removing what is harmful766 from them,767 and preferring768 the poor among them over the
757
This means that he is acting contrary to Allah and his actions is something that Allah detest. His words: does
something hurtful to Allah, is a metaphor because Allah taàla says: Allah can never be harmed by anything.
758
The meaning of his words, may Allah bless him and grant him peace: is about to be means that he is
close to being seized or he will be swiftly seized. His expression: seized means that he will be punished in this
life or in the Hereafter. Imam Ibn Hajr said: There is disagreement regarding denunciation of the Companions.
Qadi Ìyad said: Some hold the view that the person should be punished, and on the authority of some of those
who follow Malik, he is to be killed. Some of those who follow as-Shaafi` specifically apply this judgment to
someone who denounces the two Shaykhs: (Abu Bakr and Umar) and the two Hassans (al-Hassan ibn Ali ibn Abi
Talib and al-Hussayn ibn Ali ibn Abi Talib). Qadi Hussayn narrates two legal perspectives regarding that which
was verified by as-Subki regarding anyone who declares that the two Shaykhs: (Abu Bakr and Umar) were
disbelievers; and this is similar to someone who declares as disbeliever anyone whom the Prophet, may Allah bless
him and grant him peace explicitly declared was a believer or gave him the Good News of Paradise, especially if
the narrative of that is related authoritatively and frequently, because this would comprise of declaring the
Messenger of Allah, may Allah bless him and grant him peace to be a liar. Imam an-Nawwawi said in his
commentary upon the Saheeh of Muslim: Realize that denunciation of a Companion is a forbidden act from the
most detestable prohibited acts, regardless if the Companion was among those who were involved with strife or not
because all of them were mujtahiduun in those wars. Qadi Ìyad said: The denunciation of anyone of them is an
act of major disobedience. The school of the thought of Imam as-Shaafi` and that of the majority of the scholars is
that the person who does so should be severely punished and not killed, while some of the Maliki scholars say he
should be killed. The author, Shaykh Abdullahi ibn Fuduye` will explain the legal judgment of those who
denounce the Companions of the Messenger of Allah, may Allah bless him and grant him peace in chapter six of
759
thisThis
book.means the characteristic feature of the Companions, the Taabiùun and the Taabiù t-Taabièen was to
love whatever he, may Allah bless him and grant him peace loved in all circumstances.
760
Here ends folio 20 in manuscript A.
761
This means to be persistent in reciting It in a state of ablution, facing the qibla, lowering the head, reciting
melodiously, reflecting on Its warnings and Its promises, and weeping over the deficiency of the servant in acting in
accordance with Its commands and reproaches.
762
This means seeking to understand and comprehend Its admonitions, Its narrative stories, Its warnings and
promises; the explanation of the states of His prophets and awliyya in It as well as the final reckoning of His
enemies in It. Subsumed in this meaning also is comprehension of the causative factor of Its descent, Its abrogated
and abrogating verses; Its fundamentals, Its apparent meanings, Its understood and implicit meanings, Its legal
rulings; Its exegesis along with the varieties of Its recitation.
763
As Sahl ibn Abdallah said: The sign of love for Allah is having love for the Quran. The sign of having love for
the Quran is love for the Prophet, may Allah bless him and grant him peace. The sign of love for the Prophet, may
Allah bless him and grant him peace is love for the Sunna. The sign of love for the Sunna is love for the Hereafter.
The sign of love for the Hereafter is dislike of this worlds life. The sign of dislike of this worlds life is that one
only takes from it what is sufficient as provision and as a means to help him reach the Hereafter.
764
This means by commanding them, forbidding them and giving them admonition.
765
This means in the religion and in the necessary worldly affairs.
766
767
This means removing harm from them after it occurs and preempting harm from reaching them.
111
wealthy in gatherings and other than that; and loving of poverty (hubbu al-faqr). This is because
the Prophet said to a man:769 If indeed you love me,770 then prepare for poverty quickly.771
Among them is guarding his sanctity and showing esteem for him after his death just as
one would when he was alive.772 Abu Ibrahim at-Tujeebi said:773 It is obligatory for every
believer to be humble (yakhdau), fearful (yakhsha'u),774 and be still (yaskun) when they mention
the Prophet775 or the Prophet is mentioned in their presence.776 They should be as777 respectful
and polite as they would have been if they had actually been in his presence taking on the adab778
which Allah taàla taught us by His words: Do not raise your voices above the Prophet.779
768
This means giving preference to the poor and the oppressed among them.
It was related by Ahmad in his Musnad and at-Tirmidhi on the authority of Abdallah ibn Mughafal, who said
that the name of the man mentioned was Abul-Waazi` Jaabir ibn Àmr ar-Raasi, who said: I swear by Allah that I
love you. He meant by that with an intense love, because every believer out of necessity loves the Prophet. And he,
upon him be blessings and peace said: Examine closely what you are saying. Which means: you have just
expressed an immense affair and made an extremely serious claim, so think carefully about what you are saying.
Because by making such utterance you will actually be throwing yourself into a grave and perhaps hazardous
situation; for what can be more hazardous than making oneself the target of the arrows of affliction and hardship.
Yet the man then said: I swear by Allah, that I love you; and he repeated it three times. Then the Prophet, upon
him be peace said what will follow.
770
This means if you love me as you claim with an intense love.
771
The expression: then prepare for poverty quickly means then without delay prepare; which is an imperative
verb addressed to the second person urging him to make preparations. It means be prepared to be patient with
regard to poverty. Or rather, it means make preparations by being in a state of gratitude for poverty and to incline
towards it. The entire text of the prophetic tradition is: If indeed you love me, then prepare for poverty quickly;
because truly poverty comes more swiftly to the one who loves me than a torrential flood reaches its end. The
meaning of the prophetic tradition is that: if you are sincere in this claim and have really comprehended the
meaning of preparation, then your preparation and realization will be an instrument that will benefit you when
adversities befall you. This is because adversities and friendship with Allah are two inseparable pairs in every
circumstance. The summation of this prophetic tradition is that preparation for poverty with patience with the
strength of your certainty is specifically required in order to protect your religion and banish anxieties,
apprehensions, insufficient satisfaction and the absence of contentment with ones allotment. The people who are
afflicted the severest are the Prophets, then those similar to them and then those similar to them. This is especially
so regarding the Master of the Prophets, because his afflictions were the most severe, and thus those who follow
him and those who truly love him have a portion of his affliction based upon the extent of their affection for him.
772
This is because is because he, may Allah bless him and grant him peace is now alive being provided for in
highest of his spiritual ranks and the elevations of his spiritual states.
773
He was Abu Ibrahim Ishaq ibn Ibrahim ibn Misra at-Tujeebi at-Talaytali. He was extremely ascetic and was
counted among the most learned of the scholars of Cordoba, where he had a business there selling linen. He was
from among those who combined erudition with action, and among those who did not give any concern to criticism
regarding the rights of Allah. He was a jurist whose council was sought after, but who was withdrawn from people
and awe inspiring. He died in the year 354 A.H. in Andalusia where his grave is visited often.
774
This means inwardly and outwardly.
775
This means when they mention or remember him to themselves.
776
This means when the Prophet is mentioned on the tongues of others.
777
778
This means with the courtesies which are incumbent in showing esteem to him, honoring and by lowering ones
voice.
779
Quran 49:2; It has been related by al-Bukhari and at-Tirmidhi on the authority of Ibn Abi Malayka who said:
Abdallah ibn az-Zubayr informed me that when al-Aqra` ibn Haabis led a delegation to the Prophet, may Allah
him and grant him peace; Abu Bakr said: O Messenger of Allah appoint him over his people. Umar then said:
Do not appoint him O Messenger of Allah. Then they began to argue in the presence of the Prophet, may Allah
bless him and grant him peace until both were raising their voices. Abu Bakr then said to Umar: Your only desire
to contradict me! And then Umar said: I dont desire to contradict you ! Then the verse was revealed: O you
769
112
When the Amir al-Mumineen Abu Ja'far780 raised his voice in the masjid of the
Messenger of Allah, may Allah bless him and grant him peace, Imam Malik781 said to him,
Whenever the Prophet, may Allah bless him and grant him peace, was mentioned to Ayyub asSakhtiyani782 he would weep until the people had pit on him.783 Hamaad ibn Zaid784 said:
Raising one's voice while reciting his traditions is just like raising one's voice in his
presence.785
Imam Malik, may Allah be merciful to him, used to never relate a prophetic tradition of
the Messenger of Allah, may Allah bless him and grant him peace, except when he was in a state
of ablution out of awe for him. And whenever the Prophet may Allah bless him and grant him
believe! Do not raise your voices above the Prophet. After that whenever Umar spoke to the Prophet, may Allah
bless him and grant him peace, he could not hear his words, until he would ask him to make him understand what
was saying. The meaning of the verse is a command to show esteem for the Messenger of Allah, may Allah bless
and grant him peace as well as respect, and to lower the voice in his presence, and when addressing him. This
that when he speaks and you are speaking, then it is incumbent that your voices not go beyond the boundaries of the
sound of his voice; and that you lower voices until his speech overcomes your own; and his voice overwhelms your
own. Some of the scholars dislike raising the voices at his grave upon him be peace, while some of the scholars
dislike the raising of the voice in the assemblies of the scholars, out of respect and honor to them, because they are
the inheritors of the Prophets.
780
He was al-Mansuur Abu Ja`far Abdallah ibn Muhammad ibn Ali ibn Abdallah ibn Àbass al-Haashimi alÀbassi. His mother was Salaama al-Barbariyya. He was born in the year 95 A.H.. He was brown and swarthy in
complexion, tall of slender build and awe inspiring. He was extremely brave, of concrete opinion, determination,
astuteness, and was sometimes despotic. He avoided amusement and entertainment, and had excellent association
with the people of jurisprudence, literature and knowledge. He died in Dhul-Hijja in the year 158 A.H..
781
This is the Imam of Daarl-Hijra Abu Abdallah Malik ibn Anas. See his brief biography above in the footnote
of chapter three.
782
He was Abu Bakr Ayyub ibn Abi Tamima Kaysaan al-Basri, known as the dark skinned man. He was the
freedman of the people of al-Anziy. He was an Imam in knowledge, traditionist, and the master of the scholars of
his time. He used to stand the whole of the night in prayer and made the pilgrimage forty times. Hamaad ibn Zayd
said: I have never seen a man who smiled in the face of people more than Ayyub. He also said about him: Ayyub
never stopped at any Quranic verse except the verse: Verily Allah and His Angels send blessings upon the
Prophet; where he would stop and remain silent. He also said about him: Ayyub with me was the most superior
of all those I sat with, and was the severest in following the Sunna. Ayyub died in the year 131 A.H. at the age of
63 in the city of Basra. Hamaad ibn Zayd said: Maymun Abu Hamza once came to me early in the morning of
Friday before the prayer, and said: Yesterday I saw Abu Bakr and Umar, may Allah be pleased with them in my
sleep. I said to them: What has brought you here? They both said: We came in order to pray over Ayyub asSakhtiyani. He said: I did not know he had died. It was said to him: Ayyub died yesterday.
783
784
He was Abu Ismaìl Hamaad ibn Zayd al-Azraq ad-Dareer. He was a learned reliable traditionist who was
considered the premier scholar of prophetic traditions of his time. He was the freedman of the people of Jareer ibn
Haazim al-Basri, whose origin was from Sijistan. He was born in the year 98 A.H.. Ahmad ibn Hanbal said:
Hamaad ibn Zayd is among the Imams of the Muslims from the people of the religion. Abdr-Rahman ibn Mahdi
said: I never saw anyone more knowledgeable of the Sunna, and of the prophetic traditions which are apart of the
Sunna than Hamaad ibn Zayd. Ahmad ibn Abdallah al-Ìjliy said: Hamaad ibn Zayd is reliable and his prophetic
traditions numbers four thousand, all which he memorized by heart, for he did not compose a book. Sufyan atThawri said: The premier man of Basra after Shu`ba, was al-Azraq, meaning Hamaad. He sat in the assembly of
Ayyub as-Sakhtiyaani for twenty years. Hamaad ibn Zayd died on a Friday, the 19th of Ramadhan in the year 179
A.H.
785
This was related by Sulayman ibn Harb who said: I heard Hamaad ibn Zayd say regarding the words of Allah
taàla: Do not raise your voices above the voice of the Prophet; My opinion is that raising the voice after his
death is just like raising the voice during his lifetime. And when his prophetic traditions are recited it is obligatory
to remain silent in the same way that you are required to remain silent when the Quran is being recited.
113
peace, was mentioned his color would change and he would lower his back until it caused
distress for those who were in his lectures. One day he was asked about that and he said: I
used to see Muhammad ibn al-Munkadir786 almost every time be was asked about a prophetic
tradition, he would weep787 until the people had pity on him. And I saw Jafar ibn Muhammad788
who joked and smiled a lot,789 but whenever the Prophet, may Allah bless him and grant him
peace, was mentioned in his presence, he grew pale. He never related a prophetic tradition except
in a state of purification.
Whenever Abdu'r-Rahman ibn al-Qaasim790 mentioned the Prophet, may Allah bless
him and grant him peace, his color would change until his face seemed as if the blood had
drained from it and his tongue went dry out of awe of the Messenger of Allah, may Allah bless
him and grant him peace. Whenever the Prophet was mentioned in the presence of Amir ibn
Abdul1ah ibn az-Zubair,791 he would weep until he had no more tears in his eyes.
786
He was Abu Abdallah Muhammad ibn al-Munkadir ibn Abdallah ibn al-Hudayr ibn Abdl-Ùzza ibn Àamir ibn
al-Haarith al-Qurayshi, at-Taymiy al-Medini. He was a traditionist, an Imam and exemplar in knowledge. He was
Shaykh al-Islam in his time. He was born in the year 30 A.H. and some odd years. He was among the virtuous of
this Umma, its worshippers, jurists, and people of spiritual excellence. He used to weep much during the recitation
of the prophetic traditions. When he would weep he would wipe his face and his beard with the tears and would
say: It has reached me that the Fire will not consume the place which has been touched by tears. He used to
perform many prayers at night, feed food to others and would gather around himself the destitute. Ibn al-Munkadir
died in the year 130 A.H..
787
788
He was Abu Abdallah Jaàfar ibn Muhammad al-Baaqir ibn Ali Zayn al-Àabideen ibn al-Husayn ibn Ali ibn
Abi Talib al-Qurayshi al-Hashimi al-Alawi an-Nabawwi al-Medini. He was known as as-Saadiq. His mother was
Farwa bint al-Qaasim ibn Muhammad ibn Abi Bakr as-Sideeq. He was born in the year 80 A.H. He was a man of
profound spiritual virtues, reliable and scrupulous in his piety. Of all people he possessed the most abundant
intellect and was the least of them in forgetfulness. Imam Malik said: I never saw him except in three states: either
praying; silent or reciting the Quran. He only spoke regarding what concerned him. He was among the scholars and
worshippers who fear Allah. It has been related by ad-Daarqutni on the authority of Abdr-Rahman ibn al-Àbass
al-Hamdani: Once Ja`far ibn Muhammad came to them, and they desired to relocate from Medina. He said: Allah
willing, you all are among the most righteous of the people of your city, so inform them from me: that whoever
claims that I am an infallible Imam whom it is obligatory to follow, then I am free of him. Whoever claims that I
freed myself from Abu Bakr and Umar, then I am free of him. He also said: Whoever sends blessings upon
Muhammad, may Allah bless him and grant him peace and upon the people of the his household one hundred times,
Allah will fulfill one hundred of his needs. Jaàfar ibn Muhammad as-Sadiq died in the year 148 A.H..
789
This was form the perfection of his character and the attraction of his physical appearance.
790
He was Abu Muhammad Abdr-Rahman ibn al-Qaasim ibn Muhammad ibn Khalifa of the Messenger of Allah,
may Allah bless him and grant him peace, Abu Bakr as-Sideeq al-Qurayshi at-Tayyimi al-Bakri al-Medini. He was a
firmly established Imam in knowledge and jurist; who constituted a legal proof, was scrupulous in his piety and was
immense in his affair. He was among the best of the people of his time. He was the maternal uncle of Jaàfar asSaadiq ibn Muhammad al-Baaqir. He was born during the reign of Muàwiyya and died in the year 126 A.H. close
to 80 years old.
791
He was Abul-Haarith Àamir ibn Abdallah ibn az-Zubayr ibn al-Àwaam as-Asadi al-Medini. He was a lordly
Imam, one of the sincere worshippers. He was a traditionist, a person of spiritual excellence and bounty, ascetic
along with being openhanded. He died in a few years after the year 120 A.H..
114
Imam Malik also said: I saw az-Zuhri792 and he was the friendliest of people. However,
when the Prophet, may Allah bless him and grant him peace, was mentioned in his presence, it
was as if he did not recognize you and you did not know him. Whenever the Prophet, may Allah
bless him and grant him peace, was mentioned in the presence of Safwaan ibn Sulaym,793 he
would weep until the people would get up and leave him.
Abdullah ibn Mubarak794 said: I was once with Malik while he was relating prophetic
traditions, when a scorpion stung him sixteen times795 until his color changed and became pale.
Yet he did not break off the hadeeth of the Messenger of Allah, may Allah bless him and grant
him peace. When the people in his lecture had dispersed, I asked him about that. He informed me
saying: I was patient out of awe for the prophetic traditions of the Messenger of Allah, and may
Allah bless him and grant him peace.
Among the signs of esteem and regard for him is showing esteem for all things
connected to him and having honor for his places in Mecca and Madina. For this reason Imam
Malik never rode an animal in Madina. He used to say: I am too ashamed before Allah to
trample with an animal's hoof on the earth where the Messenger of Allah, may Allah bless him
and grant him peace, is buried.
792
He was Abu Bakr Muhammad ibn Muslim ibn Ùbaydallah ibn Abdallah ibn Shihaab ibn Abdallah ibn alHaarith ibn Zuhra al-Qurayshi az-Zuhri al-Medina. He was an Imam in knowledge and the foremost traditionist of
his time. He was the most learned of the scholars of al-Medina. He was born in the year 56 A.H.. He was an
extremely short man with a small beard. Al-Layth ibn Sa`d said: I never saw a scholar who had gathered as much
knowledge as Ibn Shihaab. Az-Zuhri once said: Holding firmly to the Sunna is redemption. Az-Zuhri died on the
11th of Ramadhan in the year 124 A.H..
793
He was Abul-Haarith Safwaan ibn Abu Abdallah Sulaym al-Qurayshi az-Zuhri al-Medini. He was an Imam in
knowledge, a reliable traditionist and jurist. He was the freedman of Humayd ibn Abdr-Rahman ibn Àwf. He was
black and was from among those dedicated worshippers, the notables and best of the people of al-Medina; and the
most fearful of them to Allah. He used the fast during the day and stand in prayer the whole of the night. He used to
pray on the roof during cold nights so that sleep would not overtake him. He didnt mix with people nor did he
speak with people. Ahmad ibn Hanbal said: Safwaan ibn Sulaym was reliable and was among best of the righteous
servants of Allah. He died in the year 132 A.H..
794
He was Abu Abdr-Rahma Abdallah ibn al-Mubaarak ibn Waadih at-Turki al-Marwazi. He was the freedman of
the al-Handhali, may Allah be merciful to him. His father was Turkish and his mother was Khuwarizmi. He was
born in the year 118 A.H.. He was white skinned tall and very brave. He was a traditionist as well as a warrior. AlMusayyib ibn Waadih said: I once heard Ibn al-Mubaarak say when a man asked him: Should a man who seeks
the prophetic traditions for the sake of Allah be strict when it comes to the chains of authority? He said: If it is
done for the sake of Allah, then the foremost thing is that he must be strict when it comes to the chains of
authority. Abu Usama said: I have not seen a man dedicated to seeking knowledge like Ibn al-Mubaarak. He is
like the Amirl-Mumineen of the people of prophetic traditions. Al-Àbass ibn Musàb said: Abdallah gathered
prophetic traditions, jurisprudence, Arabic language, histiography, bravery, generosity, commerce, and genuine love
when departing from friends. He was a scholar/warrior in truth. He died in the month of Ramadhan in the year 181
795
A.H..
115
Apart of respect to him, may Allah bless him and grant him peace, is esteem and
devotion to his family,796 descendents797 and the Mothers of the believers.798 The Prophet,
upon him be peace, said:799 I implore you by Allah regarding the People of my House!800 He
once summoned Fatima, al-Hasan, al-Hussayn, and Ali and enfolded them in his garment and
said:801 O Allah! These are the People of my House,802 Verily Allah desires to remove from
you all impurities O People of the House and purify you completely!803
He, may Allah bless him and grant him peace, said: Recognition of the family of
Muhammad is freedom from the Fire. The scholars have said: The expression recognition
(maàrifa) here means recognizing their place in relation to the Prophet, may Allah bless him and
grant him peace. It is maàrifa which brings knowledge of the rights and respect that are due to
them because of it.
He, may Allah bless him and grant him peace, said:804 Whoever has me as a master
(mawlaa), then Ali is his master. O Allah! Befriend those who befriend him, and hate those who
hate him!"805 He also said about Ali:806 Only a believer can love you807 and only a hypocrite
can hate you.808
796
This means by showing kindness towards the people of his household and his family. These include the Banu
Hashim and the Banul-Muttalib. Here ends folio 18 of manuscript B.
797
This means his children and descendents which include those from his daughters, al-Hassan, al-Hussayn and
their descendents.
798
They are Khadija bint Khuwaylid, Aìsha bint as-Sideeq, Hafsa bint al-Faruq, Umm Habiba bint Abi Sufyaan,
Sawdat bint Zumàt, Umm Salama bint Abi Umayya, Maymuna bint al-Haarith, Zaynab bint Jahsh, Juwayriya bint
Daraar and Safiyya bint Hayy.
799
It was related by Muslim and Ìyad with his chain of authority going back to Zayd ibn Arqam.
800
This means that I ask you by Allah regarding the rights of the people of my household, that you behave kindly
towards them, and show compassion for them; or it means I swear by Allah that you should be scrupulously pious
towards me with regard the people of my house. Shaykh Abdl-Haqq said in his al-Lamàat: Realize that what has
come to us regarding the People of the House it means those whom it is forbidden to give charity to. They are the
Banu Haashim, which include the family of al-Abass, the family of Ali, the family of Jaàfar, the family Àqil, and
the family of al-Haarith. Charity is forbidden to be given to all of these based upon what was related by Ibn Sa`d on
the authority of al-Hassan ibn Ali ibn Abi Talib who said that the Messenger of Allah, may Allah bless him and
grant him peace said: Verily Allah has forbidden charity for me and for the people of my household. It has also
come regarding the meaning of his family, may Allah bless him and grant him peace to include his blessed and pure
wives; as the author will explain.
801
It was related by at-Tirmidhi on the authority of Umar ibn Abi Salama.
802
803
Imam ar-Raazi said: This verse also includes in its address the women of the Prophet, may Allah bless him and
grant him peace because the context of the verse was revealed regarding them; thus to exclude them from those
addressed in the verse or to specify that this verse applied exclusively to others is not sound. The author will give
evidence of this when citing the prophetic tradition regarding al-Abass.
804
This prophetic tradition was related by Ahmad ibn Hanbal in his Musnad and Ibn Maja on the authority of alBara; Ahmad ibn Hanbal in his Musnad on the authority of Burayda; and at-Tirmidhi, an-Nisaai and ad-Diya on
the authority of Zayd ibn Arqam.
805
In the narration of Abu Muàwiyya on the authority of Burayda who said the Messenger of Allah, may Allah
him and grant him peace sent us out on a military expedition (in the end of the prophetic tradition) He, upon him be
peace said: Whoever I am the protecting friend of then Ali is his protecting friend. The shia take this statement to
mean that Ali, may Allah be pleased with him was to be appointed as the khalif after the Messenger of Allah, may
Allah bless him and grant him peace. They claim that the meaning of the prophetic tradition is that Ali, may Allah
pleased with him was deserving of the authority to dispose of everything that the Messenger, may Allah bless him
and grant him peace had power to dispose of; which included the affairs of the believers, thus he was their Imam.
Imam at-Tayyibi said: It is not correct to interpolate the meaning of protected friendship (wilaaya) to mean
116
He may Allah bless him and grant him peace, said809 concerning his uncle al-Abass:810
Whoever harms my uncle has harmed me.811 He once summoned al-Abass and his children,
gathered them together and wrapped them in his robe and said:812 O Allah these are the People
of my House so veil them from the Fire as I am veiling them. The lintel of the door and the
walls said: Amen! Amen!
leadership (imama) whose responsibilities include power to dispose of the affairs of the believers, because the ruler
who was independent and had free rein of disposal during his life, may Allah bless him and grant him peace was he
and no other. It is thus obligatory to interpolate the meaning of protected friendship (wilaaya) to mean love
(mahabba) and the affection of Islam and what is similar to that. The causative factor behind the cited prophetic
tradition is that Usama ibn Zayd once said to Ali: You are not my master, verily my master is the Messenger of
Allah, may Allah bless him and grant him peace. Then he upon him be blessings and peace said: Whoever I am
master of, then Ali is his master. O Allah, befriend those who befriend him and show enmity to those who show
enmity to him.
806
This prophetic tradition was related by Muslim and at-Tirmidhi on the authority of Zarra ibn Hubaysh on the
authority of Ali ibn Abi Talib.
807
This means with a love which is appropriate and not an excessive love. For love which exceeds the limits of
what is intended is not among the signs of true faith. On the contrary, this type of love can lead to disbelief, in the
same manner that the people who left true faith through their excessive love for Jesus. For Ali was so perfect in his
following and adherence to the Messenger of Allah, may Allah bless him and grant him peace, that he became
described with the attribute of the love of Allah for him. It is for this reason that love for Ali is a sign of true faith
and hatred for him is the sign of hypocrisy.
808
Imam In Hajr said: As for the wars which took place between some of the Companions and Ali, where they
were fighting one another, that cannot be included in the embrace of this prophetic tradition. On the contrary, these
wars were based upon contingent matters resulting from the differences in legal judgment. It is for this reason that
none of them passed judgment on the others as being hypocrites. Their legal circumstance was that of two scholars
of independent judgment (mujtahiduun) who passed judgment on a single issue where one was correct and the other
was mistaken; and Allah knows best.
809
It was related by Ahmad, at-Tirmidhi, and Ibn Maja on the authority of Abdl-Muttalib ibn Rabi` ibn al-Haarith
ibn Abdl-Muttalib ibn Haashim.
810
He was al-Abass ibn Abdl-Muttalib ibn Haashim al-Qurayshi al-Hashimi. He was the paternal uncle of the
Messenger of Allah, may Allah bless him and grant him peace; born three years before the Year of the Elephant. It
is said that he accepted Islam before the hijra but kept his Islam concealed; he subsequently, came out with his
people in the Battle of Badr, was eventually captured and then declared that he was already Muslim. He was
extremely handsome, noble, awe inspiring, intelligent; having delicate skin that was very bright; and was among the
tallest of men. Along with being forbearing and dignified, he had the most sonorous voice. He was the one whom
the Prophet, may Allah bless him and grant him peace ordered to call out on the Day of Hunayn: O People of the
Tree! al-Asmai` said: Al-Abass had a shepherd that use to herd his livestock by taking them out as far as three
miles. Whenever al-Abass wanted something from him he would call out to him, and he could hear what he
wanted. It has been related by Muhammad ibn Abdallah on the authority of Anas ibn Malik: Umar once went out
to pray for rain, and al-Abass accompanied him to pray as well. He said: O Allah whenever rain was withheld from
us during the time of our Prophet, may Allah bless him and grant him peace we used take as intermediary to You
with our Prophet, may Allah bless him and grant him peace. O Allah verily we take as intermediary to You with the
paternal uncle of Your Prophet. Al-Abass died in the year 32 A.H. and Uthman prayed over him and had him
811
Thisinmeans
it is as if he harmed me. The prophetic tradition continues: for verily the paternal uncle of a man
buried
the al-Baqi`.
is a duplicate of his father. This means he is just like him, and is his origin since two branches of a palm tree
emerge from a single stock. Thus, each of the branches is a duplicate of one another, meaning that the paternal
uncle of a man and his father are no more than twins from a single root. Thus, the prophetic traditions means that
he is just like my father or he is just like me.
812
This prophetic tradition was related by Thawr on the authority of Makhul on the authority of Kareeb on the
authority of Ibn Abass.
117
The Prophet, may Allah bless him and grant him peace said:813 Allah chose my
Companions over everything else in existence814 except for the Prophets and the Messengers.
And He chose four of them for me from among them: Abu Bakr; Umar; Uthman; and Ali.
made them the best of all my Companions.815 And in all of my Companions, there is good. He
also said:816 Whoever preserves me with regard to my Companions will come to me at the
Basin. Whoever does not preserve me with regard to my Companions will not come to my
Basin.817
It is obligatory upon every Muslim to respect his Companions, to follow them, to
praise them, to refrain from discussing their differences, to shun the reports of any historians or
ignorant transmitters who detract from anyone of them. If there was something uncertain which is
reported about them regarding the trials that took place between them, then adopt the best
interpretation. It is foremost to desist from even entering into that by mentioning their good deeds,
and by being silent about anything else. May Allah provide us with that and make us die while818
loving and following them. Amen!
813
This prophetic tradition was related by ad-Daylami, Abu Nuàym in his al-Hilyat, as well as by al-Khateeb in his
at-Tarikh on the authority of Jaabir ibn Abdallah.
814
This means that Allah taàla chose them in the world of the Unseen before He created creation, as the author,
may Allah be merciful to him indicated this in the introduction from the words of the Prophet, may Allah bless him
and grant him peace: The spirit of the Prophets and Messengers then exhaled and Allah created from their breath
the light of the obedient (nur 'l-mutieena) from among the believers until the Day of Standing. For He chose the
Companions of the Prophet, may Allah bless him and grant him peace while Adam was still between water and
clay; and they were: the best community brought out of mankind before they were given physical existence. The
jurist Dawud ibn Ali said: The best of mankind after the Prophets, are the Companions of the Messenger of Allah,
may Allah bless him and grant him peace. The best of the Companions are the foremost among the Muhaajirun;
then the foremost among the Ansaar; then those who came after them; then after the Companions come the
Taabiùn; followed by the Taabiù t-Taabièen; and after them the Umma of Muhammad, may Allah bless him and
grant him peace are the best of the human communities.
815
816
This prophetic tradition was related by al-Hakim and at-Tabarani in his al-Kabir on the authority of Abdallah ibn
Umar.
817
In the narration of al-Hakim he said: Preserve me regarding my Companions; for whoever preserves me
regarding my Companions will accompany me to my Basin. Whoever does not preserve me regarding them, will
not be presented to my Basin; and will only see me from afar. In the narration of at-Tabarani he said: Whoever
preserves me with my Companions will be presented to my Basin. Whoever does not preserve me regarding my
Companions will only see me from afar.
818
118
Chapter Five
On Sending Blessings Upon the Prophet, may Allah bless him and grant him peace819
Sending blessings upon the Prophet at least once in a lifetime is an obligation (fard) - like
bearing witness to his Prophet-hood (an-nubuwwa).820 This is in accordance with Allah taàlas words:
O you who believe send blessings upon him and give him peace abundantly."821 Doing it more than
once is highly recommended (manduub) in the Sunna of Islam822 and among the customs of its
819
This chapter is concerned with the legal judgment of sending blessings upon him. This chapter is the secret, the axis and
pivot of this blessed book. The author, Shaykh Abdullahi ibn Fuduye` said in his Diyal-Qawaìd: Among the most
important affairs is sending blessings upon the master of all spiritual masters in all times for those who desire to draw near
to the Lord of the multiple earths and heavens. This is because the sending of blessings upon the Prophet draws down
spiritual secrets, divine openings and purifies the inner nature from the remainder of turbidity and spiritual cloudiness. This
is the case for the beginners, the ones of yearning and those who have completed the spiritual journey. The spiritual
traveler (saalik) is advanced by means of it. The spiritual disciple (mureed) is disciplined and trained by means of it. And
the knower of Allah (àarif) is given continuity by means of it after being eradicated by means of it. The sending of
blessings upon the Prophet increases the spiritual traveler (saalik) in spiritual strength; it increases the spiritual disciple
(mureed) in chivalrous generosity; and increases the knower of Allah (àarif) in dignified reverence. The sending of
blessings upon the Prophet causes the spiritual traveler (saalik) to love good deeds; it causes the spiritual disciple (mureed)
to earn spiritual states; and causes the knower of Allah (àarif) to be established in stations of divine inspiration. The
spiritual traveler (saalik) has his faith strengthened by means of the sending of blessings upon the Prophet; the spiritual
disciple (mureed) has his certainty made abundant by means of it; and the knower of Allah (àarif) has his eye witnessing
increased by means of it. The spiritual traveler (saalik) has his illumination magnified due to the sending of blessings upon
the Prophet; the spiritual disciple (mureed) has his secrets magnified due to it; and the knower of Allah (àarif) sits firmly
upon it. By means of the sending of blessings upon the Prophet the spiritual traveler (saalik) gains spiritual energy; the
spiritual disciple (mureed) is protected from spiritual decadence; and the knower of Allah (àarif) is disciplined on the
Carpet of Nearness; and other than this from their spiritual expressions. There is no doubt that the sending of blessings
upon the Prophet is among the most noble of the rites of the religion, under which emerges the remainder of the stations of
820
That is to say that sending blessings upon the Prophet once is a conclusive obligation by consensus because it is
certainty.
connected intrinsically to the obligation and necessity of messengership. Thus, whoever sends blessings upon the Prophet
once in his lifetime has the decisive obligation removed from him. The least that one should say when sending blessings
upon him, may Allah bless him and grant him peace is: O Allah send blessings upon Muhammad. And the most perfect
form of sending blessings upon him is: O Allah send blessings upon Muhammad and upon the family of Muhammad, just
as You sent blessings upon Ibrahim and upon the family of Ibrahim; give baraka to Muhammad and to the family of
Muhammad, just as You gave baraka to Ibrahim and the family of Ibrahim. Verily You are Praised and Majestic. Imam
Malik said: The sending of blessings upon the Prophet, may Allah bless him and grant him peace once in a lifetime is an
obligation, it is a Sunna during the prescribed prayers and is highly recommended in the remainder of times.
821
Quran 33:56; Allah taàla says: Verily Allah and His Angels send blessings upon the Prophet; O you who believe!
Send blessings and peace upon him abundantly. Qadi Abu Bakr ibn Arabi said: When this verse was revealed to the
Prophet, may Allah bless him and grant him peace, Allah taàla ordered his Companions to give the greetings of peace
upon him, and likewise those coming after them, were commanded to send peace upon the Prophet, may Allah bless him
and grant him peace when they are present at his grave and when his name is mentioned. Shaykh Yusef ibn Ismaìl anNabhaani said that Ibn Abass said: The Lord of Truth glory be to Him intends by His words that Allah taàla send His
mercy upon the Prophet and that His Angels supplicate for him. For the blessing from Allah is mercy, while the blessings
from the Angels include asking for forgiveness. Abu al-Àliya said: The blessings of Allah taàla is His praise of him
with the Angels, and the blessings of the Angels is supplication. The author, Shaykh Abdullahi ibn Fuduye` said in his
Diyal-Qawaìd: When Allah revealed: Verily Allah and His Angels send blessings upon the Prophet, the Messenger of
Allah, may Allah bless him and grant him peace said to his Companions: Allah has made me independent of your sending
blessings upon me, however Allah the Mighty the Majestic has ordered you to do so as an ennobling miracle for you. It is
related on the authority of al-Hassan ibn Ali ibn Abi Talib who said, it was once said: O Messenger of Allah, do you have
an opinion on the Words of Allah, the Mighty the Majestic: Verily Allah and His Angels send blessings upon the
Prophet? He said: Verily that verse is among those matters which are hidden, and if you had not asked my Lord about it I
would not disclose it to you. Verily Allah, the Mighty the Majestic has appointed to me two Angels that whenever I am
mentioned to a Muslim and he then sends blessing upon me that these two Angels say: May Allah forgive you, and Allah
and His Angels say in answer to these two Angels- Amen.
822
This means that it is highly recommended, desirable and something sought after.
119
people.823 It is a confirmed Sunna and recommended to do it in the last tashahhud of the prayer (assalaat),824 during the night hours before dawn,825 at the mentioning of his name,826 when his name is
mentioned in a book, and during the call to prayer (al-adhan).827
The Prophet, may Allah bless him and grant him peace, said:828 Dust in the face of the
man who when I am mentioned in his presence829 he does not send the blessings upon me.830 It is
confirmed and recommended do it upon the entering and leaving the mosques,831 and in letters after the
basmalla.832
823
Ahmad ibn Hanbal said: It is obligatory to send many blessings upon the Prophet, as long as it does not cause hardship
to the one doing it.
824
That is with those who follow Imam Malik. It has been narrated from Malik and Sufyan that the sending of blessings
upon him in the final tashahhud of the prayers is highly recommended, and those who neglect it in the final tashahhud has
committed a sin and has blame for neglecting the Sunna. Imam as-Shafi` said: It is obligatory in every prayer. And this
was the came opinion of that of Ibn al-Mawwaz.
825
This means during the last part of the night just before dawn, because this is the time of isolation and seclusion from
other than Allah and it is a time of relief from disturbances.
826
This prophetic tradition was related by an-Nawwawi in his al-Adhkaar on the authority of Anas ibn Malik; that the
Messenger of Allah, may Allah bless him and grant him peace said: Whenever I am mentioned to someone he should send
the blessings upon me. Imam Abu Hanifa said: It is obligatory to send the blessings upon him when one hears his name
mentioned, may Allah bless him and grant him peace.
827
As it has been narrated also by an-Nawwawi in his al-Adhkaar on the authority of Abdallah ibn Àmr ibn al-Àas that
the Prophet, may Allah bless him and grant him peace said: When you hear the caller to prayer then say what he says, then
send blessings upon me. Forever sends a single blessing upon me, Allah sends ten blessings upon him.
828
This prophetic tradition was related by at-Tirmidhi on the authority of Abu Hurayra.
829
830
His expression: Dust in the face of a man means may his face be stuck in the dust. This expression is a metaphor for
the recompense of humiliation and disgrace for the one who fails to send blessings upon the Prophet, may Allah bless him
and grant him peace, when he is mentioned in his presence.
831
As Ibn as-Sunni related on the authority of Anas ibn Malik who said: The Messenger of Allah, may Allah bless him
and grant him peace used to say when he entered the masjid: In the name of Allah. O Allah send blessing upon
Muhammad; and when he left it he would say: In the name of Allah. O Allah send blessings upon Muhammad. Abu
Ishaq ibn Sha`baan said: It is necessary for the one entering the masjid to say: In the name of Allah; then send blessings
upon the Prophet, may Allah bless him and grant him peace, and then say: O Allah forgive me my sins and open for me
the doors of Your mercy; and on leaving it he should say: In the name of Allah, then send blessings upon the Prophet,
may Allah bless him and grant him peace, and then say: O Allah forgive me my sins and open for me the doors of Your
832
Basmalla: means saying or writing Bismillahi r-rahmaani r-raheem (In the Name of Allah, the Beneficent, the
bounty.
Merciful).
120
The Messenger of Allah, may Allah bless him and grant him peace, said833: Whoever sends
blessings upon me in a letter or book, the Angels will continue to ask forgiveness for him as long as834
my name is in that book. It is also confirmed and recommended to do a lot of prayers on the Prophet
every Jumua (Friday).835
As for the manner of sending blessings upon the Prophet, there have been many narrations
concerning that. So, examine that in some of the composed books concerning that like Dalaa'il alKhairaat,836 Kunuuz al-Asraar, and others.837
833
This prophetic tradition was narrated by at-Tabaraani in his al-Awsat, Abus-Shaykh in his at-Thawaab, al-Mustaghfiri
in his ad-Daàwaat with a weak chain of authority, and Ibn Abi Shayba on the authority of Abu Hurayra, may Allah be
pleased with him. In its chain of authority there is Bishr ibn Ùbayd ad-Daarisi who al-Azidi and others considered a liar.
834
835
As it has been narrated by an-Nisaai on the authority of Aws ibn Aws that the Prophet, may Allah bless him and grant
him peace said: Verily the best of your days is the day of Jumaà, so send abundant blessings upon me during it, for your
blessings are shown to me. This was also been narrated by Ahmad, Ibn Ubay, Àasim, al-Bayhaqi, at-Tabaraani and Ibn
Khuzayma. The author, Shaykh Abdullahi ibn Fuduye` said in his Diyal-Qawaìd: It has been related that whoever says
during the day of Jumaà one thousand times: O Allah send blessings upon Muhammad the Unlettered Prophet; then he
will see that night in sleep either his Lord, His Prophet, or his place in Paradise. If he doesnt see these in that night, then
he will see them during the second Jumaà, or the third or the fifth. However, this cannot happen except after the
purification of his intention, the presence of the heart along with correct courtesy.
836
This is the Dalaaill-Khayraat wa Mashaariq al-Anwaar fi Dhikr as-Salaat Àla an-Nabiyyil-Mukhtaar of the knower of
Allah, Shaykh Abu Abdullah Muhammad ibn Sulayman ibn Abi Bakr al-Jazuli as-Samlaani as-Shareef al-Hassani [d. 854
A.H.]. This book is one of the miraculous signs from the signs of Allah regarding the sending of blessings upon the
Prophet, may Allah bless him and grant him peace. It is persistently recited in the eastern lands and western lands and even
in the lands of the Europeans. In it is abundant baraka. The author, Shaykh Abdullahi ibn Fuduye` mentions his chain of
authority in this blessed text in his Diyas-Sanad, and likewise his brother, Shehu Uthman ibn Fuduye` mentioned it in his
Asaanidl-Faqeer and other works. I, myself took their chains of authorities in it from my master, Shaykh Muhammad alAmin ibn Adam, and he from his father Shaykh Adam Kariàngha, and he from Shaykh Musa al-Muhajir, and he from
Shaykh Ali ibn Abu Bakr and he from both Shehu Uthman ibn Fuduye` and Shaykh Abdullahi ibn Fuduye`..
837
Also examine the as-Shifa of Qadi Ìyad. Further, Shaykh Ibn Hajr al-Àsqalaani clarified this in the clearest manner in
his Fath al-Baari in the chapter on the sending of blessings upon the Prophet, may Allah bless him and grant him peace.
of the best works on the methodology of sending blessings upon the Prophet, may Allah bless him and grant him peace is
ad-Durrn-Nadeer fi Kayfiyat as-Salaat Àla as-Shafee`l-Basheer by the knower of Allah, majestic jurist, reformer, the
Qutb, Shaykh Ahmadu Baba ibn Ahmad ibn Ahmad ibn Umar Aqit at-Tinbukti al-Maliki. I translated this blessed text into
English, so refer to it if you desire to learn what has been related regarding the best manner of sending blessings upon the
Prophet, may Allah bless him and grant him peace, the sound prophetic traditions related on the methodology of sending
blessings upon him, what has been related regarding the narratives from the Companions, the righteous ancestors and those
after them regarding the methodology of sending blessings upon him, and what was mentioned in that regarding the best
manner of these as well as other matters. However, one of the best compositions on the methodology of sending blessings
upon him, may Allah bless him and grant him peace is the Dalaail by Shehu Uthman ibn Fuduye` in which he chose
blessings which the scholars agree are the best methodologies of sending blessings upon the Master of the spiritual
may Allah bless him and grant him peace. My master, Shaykh Muhammad al-Amin ibn Adam said: Whoever recites the
Dalaail once is like the one who recites the Dalaaill-Khayraat 800 times. This text has an immense secret in gaining the
respect and awe of the Awliyya and it has tremendous baraka. The one who persistently recites it will achieve baraka,
and redemption from the evils of the land and the sea and from those who are in them. The Amir l-Mumineen Uthman
Fuduye` said in his Kitab l-Wird: The sending of blessings upon the Messenger of Allah, may Allah bless him and grant
him peace is an incumbent act upon us, with an obligation which is perpetual without limitThe proof for the obligation
the sending of blessings upon him is His words: Verily Allah and His Angels send blessings upon the Prophet. O you who
believe! Send blessings upon him and give him much peace. He also said that his method in the manner of sending
blessings upon the Generous Prophet was the following: Whoever sends blessings upon the Prophet, may Allah bless him
and grant him peace five thousand times daily, Allah will confer upon him ten things: five in this world and five in the
Hereafter. As for the five in things in this life: [1] Allah will easily provide what he and his family consumes; [2] Allah
make difficulties lightened for him as well as his family; [3] Allah will facilitate for him those who will provide service to
him and assist him in difficult matters; [4] Wherever he resides, Allah will provide him with a Jamaàt who will revolve
121
As for the excellence of sending blessings upon the Prophet, may Allah bless him and grant
him peace; it is like a sea whose bottom cannot be reached.838 Among them is the saying of the
Prophet, may Allah bless him and grant him peace:839 "Whoever send blessings upon me840 once841
Allah will send blessings upon him ten times,842 removes from him ten wrong actions,843 and elevate
him ten ranks."844 He also said:845 The foremost people with me846 on the Day of Rising will be
around him; and [5] when he speaks in the presence of people, his words will be accepted, even with the Sultan of the
As for the five in the Hereafter: [1] Allah will protect him from being persistent in sins; [2] When he dies he will discover
that all of his supplications are answered; [3] When his appointed time comes, Allah will strengthen his faith and Satan
have no influence upon him; [4] When his spirit is raised up into the heavens, the spirits of the believers will surround it
to the Contentment of Allah with it; and [5] when he is resurrected on the Day of Judgment he will be resurrected
the Banner of the Prophet, may Allah bless him and grant him peace. And I swear by Allah the Tremendous, I have tested
and found it to be sound in this world, and I hope that it will also be sound in the Hereafter. Just as I took the license for
magnificent litany from my master Shaykh Muhammad al-Amin ibn Adam Kariàngha on Thursday, the 12th of Sha`baan
the year 1405 A.H. (2nd of May, 1985); I also give the license for it to every person who comes across this text. You can
trace its chain back to me, since giving license in this manner is sound according to some of the scholars as it is repeatedly
done in the science of prophetic traditions; as Amirl-Mumineen Muhammad Bello ibn Shehu Uthman ibn Fuduye` said in
his Tarjuma Àn Kayfiyat l-Waàdh.
838
The author, Shaykh Abdullahi ibn Fuduye` said in his Diyal-Qawaìd: In the sending of blessings upon him there are
ten benefits: [1] the attainment of the blessings of the Omnipotent; [2] the attainment of the intercession of the Chosen
One; [3] imitation of the Blessed Angels; [4] acting contrary to the hypocrites and the disbelievers; [5] the wiping away of
sins; [6] the fulfillment of desires; [7] the illumination of the outward and the inner secrets; [8] redemption from Hell; [9]
entrance into Paradise the Land of Divine Awards; and [10] and Visionary Witnessing of the Forgiving King.
839
This prophetic tradition was related by Ahmad in his Musnad, al-Bukhari in his al-Adab, an-Nisaai, al-Hakim in his alMustadrak, and al-Bayhaqi in his Shuàbl-Imaan, on the authority of Anas ibn Malik.
840
That is requesting for me from Allah eternal esteem and elevation.
841
That is to say, a single blessing, as it has been mentioned explicitly in the narration of Ahmad, al-Bukhari, Abu Dawud,
at-Tirmidhi and an-Nisaai on the authority of Anas: Whoever sends upon me a single blessings, Allah will send blessings
upon him ten times, wipe away ten sins, and elevate him ten spiritual ranks. In the narration of Abu Nuàym in his alHiliyat on the authority of Saìd ibn Ùmayr al-Ansaari where the perquisite to sending blessings upon him includes
sincerity and truthfulness: There is no servant from my Umma who sends blessings upon me truthfully from his soul
except that Allah sends upon him ten blessings, records for him ten good deeds, and wipes away ten evil deeds. This is
stated more explicitly in the narration of an-Nisaai where he said: sincerely from his heart. In the narration of atTabarani also it gives a prerequisite for the sending of blessings upon him as it is related on the authority of Abu Barda ibn
Niyaar: No servant from my Umma sends a blessing upon me truthfully from his heart except that Allah sends upon him
ten blessings, records for him ten good deeds, elevates him ten spiritual ranks and wipes away ten evil deeds.
Subsequently, the meaning of truthfully from his soul and truthfully from his heart is that he says it with his tongue,
with the intellect being attentive of its meanings and the heart tranquil in its acceptance. Or it means being trusting and
accepting of the words of the Prophet, may Allah bless him and grant him peace regarding the reward from Allah; and
Allah knows best. In the narration related by al-Bizaar on the authority of Abu Hurayra: Whoever sends a blessing upon
me from the recesses of his soul, Allah will send upon him ten blessings, wipe away ten evil deeds, and elevate him ten
spiritual ranks. This last narration establishes the permissibility of sending blessings upon him from the heart without the
expression of the tongue. However, the expression of the tongue accompanying the presence of the heart is foremost.
842
This means that He will send mercy upon him whose reward will be equal to the Quranic testimony: Whoever comes
with a good deed, he will have the reward of ten like it. Imam at-Taybi said: Sending blessings from the servant means
seeking esteem and honor with regard to the Chosen One; while sending blessings from Allah to His servant means
forgiveness. This is somewhat problematic from the perspective of the expression but not from the perspective of its
implied meaning; because if the expression of forgiveness means esteem then this shows accord between the expression
and its implied meaning. That is the correct perspective in order for the apparent meaning of forgiveness not to be
repetitive. In the narration of Ahmad on the authority of Ibn Umar: Whoever sends a blessings upon me, Allah and His
Angels will send upon him seventy blessings, regardless if it is little or abundant.
843
The plural expression of wrong actions here means sins.
844
.The expression spiritual ranks means exalted levels in Paradise. Spiritual ranks means levels because its
root is from climbing stairs and ladders. Subsequently it is utilized metaphorically to mean the elevation of station and
Al-Hirali said: Verily Allah sending blessings upon His servant means acceptance of him by His immensity, taking them
122
those who have sent the most blessings upon me.847 He also said:848 Some people will come to me
whom I will not know except by the abundance of the blessings they sent upon me."849 He has also
said:850 Whoever sends blessings upon me at my grave, I will hear it. Whoever sends blessings upon
me by proxy, it is conveyed to me.851 He also said: No one sends blessings upon me, except that his
blessings are shown to me852 when he finishes it.853
out of the state of their darkness into the elevation of illumination; as Allah taàla says: He is the One who sends blessings
upon you, as well as the Angels, in order to bring you out of darkness into the Light. Thus, His sending blessings upon
them, means His taking them out of the darkness of the deep afflictions which they were caught up in. The meaning of
spiritual ranks is spiritual degrees; or spiritual stations with Allah taàla; or spiritual virtues from Him; or levels from the
various levels of nobility; or Islam; or emigration; of jihaad; or the honor of being killed in His Way; as Qatada said:
is a spiritual rank; emigration is a spiritual rank within Islam; Jihad after the emigration is a spiritual rank; and being killed
during the Jihad is a spiritual rank. Or it means exalted actions; for each of the foregoing meanings in the expression of
spiritual ranks can be attained for the one who is persistent in sending blessings upon the Generous Prophet, upon him be
best blessings and most pure peace.
845
It was related by at-Tirmidhi and Ibn Maja on the authority of Ibn Masud.
846
That is to say, the nearest of people to me and those who will have a greater right for my intercession.
847
It has been related by Ahmad on the authority of Ubay ibn Ka`b who said once a man said: O Messenger of Allah,
verily I perform many prayers how much of my prayers should I dedicate to you? He said: Whatever you like. He said:
A third? He said: Whatever you like, but if you increase it will be better. Until the man eventually said: Should I
dedicate all of my prayers? He said: In that case, it will suffice all of your concerns.
848
This prophetic tradition was related by al-Isbahaan in his Targheeb on the authority of Anas ibn Malik.
849
Abu Bakr ibn al-Arabi said: The benefits of sending blessings upon him, returns back to the one who does it as
evidenced by the clarity of his beliefs, the sincerity of his intention, the manifestation of his love, his persistence in
obedience and the respect and esteem he has for the generous intermediary, may Allah bless him and grant him peace.
850
This prophetic tradition was related by Abu Bakr ibn Abi Shayba and al-Bayhaqi in his Shuàbl-Imaan on the authority
of Abu Hurayra.
851
.The meaning of his expression: by proxy means that he is far from me and the stressed passive voice is used here to
indicate that the Angels are those who deliver his greetings of peace and blessings to me in his stead. In the narration of
ad-Daylami in his Musnad al-Firdaus on the authority of Abu Bakr who said that the Messenger of Allah, may Allah bless
him and grant him peace said: Send much blessings upon me for verily Allah has appointed with me an Angel at my
grave, whenever a man from my Umma sends blessings upon me, that Angels says to me: O Muhammad verily so-and-so,
the son of so-and-so sends blessings upon you in this particular hour. The meaning of his expression is conveyed to me,
means that one of the Angels informs him of it, and this is because his spirit is still connected to the locus of his noble
physical body, and it is forbidden for the earth to consume the bodies of the Prophets. Thus his state is like the state one
sleeping, whose spirit ascends based upon its innate strength to where Allah wills it to go. However, in the case his spirit is
singled out to reach the furthest abilities based upon his innate capacity with Allah in the highest unseen kingdoms, while
at the same time his spirit is innately connected to his physical form, thus he hears in his grave the information regarding
the one who sends blessings upon him.
852
This alone is sufficient for the servant regarding his nobility, magnanimity, honor, and exalted capacity since his name
is mentioned with excellence in the presence of the Prophet, may Allah bless him and grant him peace.
853
It has been related by Abu Dawud, an-Nisaai, who verified its soundness, and Ibn Khuzayma and others on the
of Aws ibn Aws who said that the Messenger of Allah, may Allah bless him and grant him peace said: Increase in sending
much blessings upon me, because your sending blessings are presented to me. It was said: O Messenger of Allah, how
our sending blessings upon you be presented to you when your body has decomposed? He said: Verily Allah and made it
prohibited for the earth to devour the bodies of the Prophets. Having said that, one of the problematic issues in what was
previously mentioned is in what was related by Abu Dawud from another perspective on the authority of Abu Hurayra who
said that the Messenger of Allah, may Allah bless him and grant him peace said: There is no one who sends the greetings
peace to me, except that Allah returns my spirit to me until I return the greetings of peace to him. The narrators of this
prophetic tradition are all reliable. The problematic issue here is in the apparent meaning of the returning of the spirit to the
body, because this implies that it was cut off from it, suggesting death. However, the scholars have given a decisive answer
to this in the following: first what is intended by his words: Allah returns my spirit to me is that He returns his spirit
because it was just after his burial where the spirit ascends to heaven and then is returned. This does not mean that it
then is extracted then returns again. Secondly, he gives us the greetings of peace, but he is not in a state of the deprivation
death, rather he is in a state in which there is no discomfort for him to return the greetings. Thirdly, what is intended here
123
He, may Allah bless him and grant him peace, said:854 Wherever you are send blessings
upon me.855 For your blessings856 will reach me from wherever you are.857 The Messenger of Allah,
may Allah bless him and grant him peace, said:858 Send many859 blessings upon me during the
radiant night and the brilliant day.860 For it will be conveyed from you.861
the spirit is the Angel who has been appointed to deliver the blessings and greetings of peace. Fourthly, what is intended
here by the spirit is articulation which is allowed in him so that he can address us in a way that we can comprehend.
he is completely engrossed in the matters of the Highest Assembly, thus when the greetings of peace are given to him,
comprehension is returned to him so that he can reply to the one who gives him the greetings of peace. Another
issue which arises from another perspective, which is that it is almost essential that all of his time is completely engrossed
due to the communication of the greetings of peace and blessings being sent to him from every region of the earth which
conceivably innumerous, and thus he is able to return all these greetings, because the affairs of the Hereafter cannot be
completely comprehended by reason, and the states of the intermediary life (barzarkh) resembles the states of the
and Allah knows best.
854
This prophetic tradition was related by Ibn Abi Shayba, Ibn Mansuur, ad-Diya and others on the authority of al-Hassan
ibn al-Husayn ibn Ali ibn Abi Talib.
855
The meaning of this expression is do not be pretentious in visiting my grave, because your sending of blessings upon me
reaches me wherever you are. The only reason this was said is because sending blessings upon him while being present at
his grave although burdensome for most people is superior to being absent. However, what is prohibited here is the kind of
visitation where different entourages are raised which are contrary to the perfection of respect and esteem due to him, may
856
857
.The author, Shaykh Abdullahi ibn Fuduye` said in his Diyal-Qawaìd: Whenever personal aspirations become difficult
for you, then increase in sending blessings upon him, for he is the intermediary between us and our Exalted Lord; he is the
Guide for us to Him; and he is the reinforcement from Him to all of creation from the Prophets and the Awliyya. For all of
our actions are presented to him, may Allah bless him and grant him peace, and thus by means of sending blessings upon
him illumination is earned, and darkness cannot be removed except with illumination. What is meant here by darkness is
the darkness connected to the soul and its contamination, and to the heart and its thirst for those distractions which prevent
spiritual good. Following his actions and character cannot be obtained except after attaining a magnified state of love for
him; and this cannot be attained except through the abundance of sending blessings upon him. For when a thing is loved, it
is mentioned often. He may Allah bless him and grant him peace said: Every supplication is veiled until the blessings
upon Muhammad and the family of Muhammad is sent. This was related by at-Tabaraani in his al-Awsat. Moreover, the
pillars of true supplication are done with the presence, tenderness, submission of the heart and its complete connection
with Allah and being cut of from secondary factors. The wings of supplication are sincerity. The proper time of
supplication is the predawn hours. The causative factors of supplication are sending blessings upon the Prophet, may Allah
bless him and grant him peace. For when the pillars are constructed supplications are strong. When the wings of
supplication are obtained then it flies into the heavens. When they are in conformity with the proper times, supplications
succeed. When the causative factors of supplication are realized they flourish. It is for this reason that he said in a
prophetic tradition: The supplication placed between two blessings upon me is never rejected.
858
It was related by al-Bayhaqi in his Shuàbl-Imaan and at-Tabaraani in his al-Awsat on the authority of Abu Hurayra;
Ibn Àdiy in his al-Kaamil on the authority of Anas ibn Malik; and Saìd ibn Mansuur in his as-Sunan on the authority of
al-Hassan.
859
860
This means the night which precedes Friday and the actual day of Friday. He mentioned the night before the day due to
the fact that in reality the night precedes the day. He described the night as radiant due to the abundance of Angels present
in it. The radiance is an illumination which is specific for this night and appears distinctly for it. He described the day as
brilliant because Friday is the best of the days of the week. It is called brilliant because it will be an illumination for its
people so that they can walk in its radiance on the Day of Standing. The evidence for this interpolation is what was related
by al-Hakim on the authority of Musa in a tradition going back to the Prophet, may Allah bless him and grant him peace:
Verily on the Day of Standing Allah will resurrect the days of the week based upon their appearances and He will
resurrect Friday as a brilliant luminous light for its people, around which they will gather like a bridegroom being ushered
to its bride. This brilliant light will illuminate the way for them to walk. The light of their countenance will be as white as
snow and their fragrance will emanate like musk. They will then be entered into a mountain of camphor. They will be
gazed upon by all the men and jinn who will not blink due to their amazement with them, until they enter Paradise. No one
will be included with them except the callers to prayer who were self reckoning.
124
The Prophet once said:862 Jibril came and said to me: Muhammad, whenever you are
mentioned by name in the presence of someone863 and he does not pray upon you and dies,864 will
enter the Fire.865 And Allah will put him far away from you.866 Say: Amen. I then said: Amen.867 He
also said:868 The true miser is the one who when I am mentioned in his presence, does not pray upon
me.869
861
This means that the night and day of Friday will be a witness for you.
This prophetic tradition was related by at-Tabarani on the authority of Ibn Abass and Anas ibn Malik; Abdallah ibn alHarith, Ka`b ibn Àjza and al-Bizaar on the authority of Jaabir ibn Samra and Abu Hurayra.
863
This means the one to whom you are mentioned while he is present listening.
864
This means that neglects or avoids sending blessings upon you and he dies without repenting.
865
This means by reason of neglecting or failing to send blessings upon him, may Allah bless him and grant him peace.
866
This means that He will make him far away from the domain of His mercy and remote from the courtyard of His
forgiveness.
867
The meaning of Aamen or Amen, is that it is an expression which is usually said at the end of supplications. It means: O
Allah answer me. In it are two manners of expression: [1] Aamen with the elongation of the hamza; or [2] Amen with the
shortening of the hamza. The elongation of the hamza is the expression which is used more often and is more well known.
It is said that it is a Name from the Divine Names of Allah taàla as it was narrated by Abdr-Razaaq on the authority of
Abu Hurayra. Ibn Àdiy related in his al-Kaamil and at-Tabarani related in his al-Kabeer on the authority of Abu Hurayra
that the Messenger of Allah, may Allah bless him and grant him peace said: Amen is the Seal of the Lord of the worlds
upon the tongues of His believing servants. It has also been related by Ibn Mardawayhi on the authority of Anas ibn Malik
that the Messenger of Allah, may Allah bless him and grant him peace said: I have been given three special
characteristics: [1] I have been given the prayer performed in lined ranks; [2] I have been given the greetings of peace,
which is the greetings of the People of Paradise; and [3] I have been given the Amen which no one before you was given,
except that Allah gave it to Harun. For when Musa made supplication, Harun would say Amen. It has been related by Ibn
Maja on the authority of Abdallah ibn Abass that the Messenger of Allah, may Allah bless him and grant him peace said:
The Jews do not envy you in anything more than their envy of you because of Amen; so increase in the recitation of
868
This prophetic tradition was related by Ahmad on the authority of Ali ibn Abi Talib; at-Tirmidhi on the authority of alAmen.
Hassan ibn Ali; an-Nisaai, Ibn Maja and al-Hakim in his al-Mustadrak on the authority of al-Husayn ibn Ali; and alBayhaqi on the authority of Abu Hurayra.
869
The expression miser means a person who is niggardly so that his wealth doesnt diminish. In another
narration by al-Bayhaqi he, upon him be blessings and peace said: Verily the most miserly of all misers is the
one to whom I am mentioned and he fails to send blessings upon me.
862
125
The Prophet, may Allah bless him and grant him peace, said:870 Whoever forgets to pray
upon me, will forget the Path to Paradise.871 He also said:872 A people do not sit in a gathering in
which they do not pray upon the Prophet without grief coming upon them. When they enter Paradise
they will not see some of its rewards.873
870
This prophetic tradition was related by Ibn Maja on the authority of Ibn Abass, al-Bayhaqi in his as-Shuàb on the
authority of Abu Hurayra, Ibn Abi Hatim from the tradition of Jaabir, as well as at-Tabarani from the tradition of Husayn
ibn Ali.
871
This means by neglecting or avoiding being persistent in it. This prophetic tradition also clarifies that whoever desires
to know the Path to Paradise in its fullness and desires to travel its Path completely, it is necessary for him then to perform
much blessings upon the Prophet, upon him be the best blessings and most perfect peace. The author, Shaykh Abdullahi ibn
Fuduye` said in his Diyal-Qawaìd: For the sending of blessing upon the Prophet, may Allah bless him and grant him
peace is the means for spiritual ascension for the student who fails to encounter a guiding shaykh. The Prophet, may Allah
bless him and grant him peace said: The sending of blessings upon me is illumination in the heart as well as illumination
upon the Bridge of Hell. For when this illumination enters the heart then it drives out all darkness from it and the person
becomes guided. My master, Shaykh Abdr-Rahim al-Burai` as-Samaani said: For the one who does not have a shaykh,
then the sending of blessings upon the Prophet is his Shaykh, and by means of it he is guided to the Shaykh and through it
his shaykh recognizes him by his mark. I say: realize O you who are lovers of the Beloved of Allah, upon him be the best
blessings and most perfect peace, that the foundation of the baraka of this blessed book and its author, Shaykh Abdullahi
ibn Fuduye`, as well as the causative factor for his brother, the Light of the Age, Shehu Uthman ibn Fuduye` arriving at the
station of the Imam of the Awliyya was due solely to the sending of blessings upon the Prophet, may Allah bless him and
grant him peace. The Amirl-Mumineen Muhammad Bello ibn Shehu Uthman ibn Fuduye` said in his Infaql-Maysuur:
He (the Shehu) informed me of the time when he obtained the divine attraction by means of the baraka of the sending
blessings upon the Prophet, may Allah bless him and grant him peace. He was persistent with this without boredom,
laziness nor laxity. As a result, Allah assisted him with the overflowing of illumination by means of Shaykh Abd 'l-Qaadir
'l-Jayli, may Allah be pleased with him, and his grandfather the Messenger of Allah, may Allah bless him and grant him
peace. He then witnessed the astounding things of the unseen kingdoms and realized the mysteries of the kingdom of
power. He witnessed the phenomena of the Divine Attributes, Names and Essence. He became acquainted with the
Guarded Tablet and unraveled its remarkable secrets. The Lord of Truth gave him to drink the sweetness of inviting people
to Him and crowned him with the crown of direction and guidance to Him. Then a voice from the divine presence called
out once: O mankind answer the call of the inviter to Allah! It then recited the verse: (Turned aside from it is he who is
turned aside.) Then the Lord of Truth returned him to the place of consciousness in order that the station of guiding others
and inviting them could be given to him. Sometimes the lights of majesty would overcome him and seize him. Sometimes
the lights of beauty would release him and set him at ease. This was along with the fact that he was among the people of
firm establishment and permanent stations, not among the people of transient states and those newly arrived. He then
established what the Lord of Truth created him for. He made him deserving of inviting people to Him and of being a guide
to Him. He thus began calling people to Allah and guiding them to Him. He was then severely afflicted by those people
whose characters were loathsome with denial and ridicule. However, he continued to speak to the people according to their
intellects and showed kindness towards them. He encountered from their repulsive characters that which I am unable to
describe, until Allah gifted him with the permanence of success. Then a group among the believers began to listen to him
attentively and he instructed them in the Truth and clarified for them the spiritual path of Truth.
872
This prophetic tradition was related by al-Bayhaqi in his Shuàbl-Imaan on the authority of Said al-Khudri.
873
This means that this assembly will have regret, and when the people of this assembly enter Paradise they will find that
they will deficient of a tremendous reward as a result of neglecting sending blessings upon the generous Prophet, may
126
Some of the scholars have said: When one person prays upon the Prophet in a gathering, he is
rewarded for whatever takes place in that gathering.874 May Allah provide us to perform extensive
blessings upon him until death.875 Amen876
874
This has been narrated by Abu Isa at-Tirmidhi on the authority of at-Tahaawi. The author, Shaykh Abdullahi ibn
Fuduye` said in his Diyal-Qawaaìd: It is necessary that when sending blessings upon the Messenger of Allah, may Allah
bless him and grant him peace, that your objectives should be to follow the command of Allah taàla; to attest to the
veracity of His Prophet; to demonstrate your yearning and love for him; to show esteem for his rank; that you consider that
he is deserving of it; and to hope for the reward in that. The meaning of sending blessings from Allah is Divine mercy
connected to His Immensity. From the Angels it means seeking forgiveness; and from humans it means humble entreaty
and supplication. One should be wary of utilizing the expression tasliyya in exchange for the word as-salaat (sending
blessings) although this occurs often from some of the people associated with tasawwuf and some of the jurist. It is sound
that whoever says for example: O Allah send blessings upon our master Muhammad to the number of the sand pebbles
and similar expressions like that, he will obtain the reward of that number that he mentioned. This is true because Ibn
Ataillah said in his Taajl-Ùruus: For the person who has come to the end of his lifespan and he desires to catch what he
had possibly missed, he should make remembrance using the comprehensive forms of remembrance. For when he does this
he will elongate his short years; like his saying: Glory be to Allah, and His praise to the number of His creation, to the
contentment He has with Himself, to the beauty of His Throne, and to the extent of His words. However, what is desired
from the one who sends blessings with the comprehensive forms of blessings, is that he realize in his soul and is conscious
that he does not have the ability in reality to send blessings upon the Prophet, may Allah bless him and grant him peace
with that vast amount; thus his heart becomes resigned to that fact that no one can send blessings upon him, may Allah
bless him and grant him peace to that extent except Allah the Kind and Aware; as a result he seeks to send blessings upon
him to that vast extent by the power and might of the All Hearing and All Seeing. It is based upon this profound meaning
that the Knower of Allah, Ahmad Zaruuq relied upon in his Qawaaìd. I say: It is for this reason that the recitation of the
ad-Dalaail of Shehu Uthman ibn Fuduye` is the best methodology in sending blessings upon the Prophet, may Allah bless
him and grant him, because most of the blessings in it are comprehensive forms of blessings, as we mentioned previously.
875
876
The author, Shaykh Abdullahi ibn Fuduye` said in his Diyal-Qawaaìd: al-Ìyaash was asked about sending blessings
upon the Prophet, may Allah bless him and grant him peace while in common places and on the open road; and he
answered that is contrary to what is foremost. It has been narrated from Malik that the name of the Prophet, may Allah
bless him and grant him peace is not to be mentioned except in a state of purification out of esteem and respect to him, may
Allah bless him and grant him peace. The wisdom in our asking Allah to send blessings upon the Prophet, may Allah bless
him and grant him peace and not we ourselves sending blessings upon him; like the servant saying: I send blessings upon
Muhammad myself, since we have been ordered to send blessings upon him; is that we can never really attain the capacity
necessary to fully send blessings upon him as he deserves, thus we disengage ourselves from the act and turn it over to our
Lord, glory be to Him, because only He truly knows what is befitting in the sending of blessings upon him. Abu Bakr asSideeq may Allah be pleased with him once said: The sending of blessings upon the Prophet, may Allah bless him and
grant him peace wipes away sins like cold water extinguishes a fire; and sending him the greetings of peace is more
superior to freeing a slave. It has become widespread among the people that sending blessings upon the Prophet, may
Allah bless him and grant him peace are not to be done for inferior worldly matters. However, I say that this is only valid if
the prerequisite be that by that the person intends showing esteem and love for him. For in that case it is necessary for the
person sending blessings upon him, may Allah bless him and grant him peace to do so for the pleasure of Allah, the
cleaning of his soul; the purification of his spirit and the correction of his heart until it is transformed into noble character
and uprightness. Thus is in order to enter into the Divine Holy Presence of Allah; not in order to obtain some portion from
this worlds life; like a person who recites His Divine Names al-Àleem in order to obtain unveiling; or al-Jabaar and asSareeù in order to obtain subjugation and destruction over enemies; or al-Ghaniy and al-Waasiù for wealth; for in that
case it would be bad courtesy.
127
Chapter Six
On the Judgment Concerning Those Who Abuse Him Impute Faults to Him, or Relates
What is Untrue Concerning Him, His Brothers Among the Prophets, the People of His House, and
His Companions
Allah taala says:877 Those who revile Allah and His Messenger, Allah curses them in this
world and the Hereafter878 and recompense them with a lasting punishment.879 He taala also says:
Those who revile Allah and His Messenger have a painful punishment.880
O brothers, may Allah give you success in the proper adab towards the Messenger of Allah,
may Allah bless him881 and grant him peace, in words, deeds and thoughts. Realize that the judgment is
disbelief (al-hukmu takfiruhu) for anyone who abuses the Prophet,882 may Allah bless him and grant
him peace; imputes faults to him in his self (nafs),883 lineage (nasab), deen,884 or any characteristic of
his;885 who shows scorn towards him;886 likens him to anything by way of showing contempt for
him;887 or speaks nonsense about him.888 The judgment is he is to be killed like one who calls him a
liar889 or like one who calls out publicly or who insinuates the same.890 This judgment applies
irrespective if we know that his intention is to show contempt towards him, or even when it is apparent
from his state that he does not mean to abuse him; but rather said it out of discontent,891 ignorance,892
877
Quran 33:57.
This means that Allah curses them in this life and the Hereafter; that is to say that He makes them far from His mercy
particular in the two worlds; as well as requites them with a severe punishment and clear veil.
879
It has been related by Ibn Jareer and Ibn Abi Hatim on the authority of Ibn Abass, may Allah be pleased with them who
said this verse was revealed regarding those who defamed the Prophet, may Allah bless him and grant him peace when he
took Safiyya bint Hay, may Allah be pleased with her as his wife.
880
Quran 9:63; Here Allah taàla explains that among the hypocrites are those who allow their tongues
become loose by harming the Prophet, may Allah bless him and grant him peace.
881
882
This means those who insult him.
883
This means in his essence or attributes.
884
This means in his sharià, his way of life or in his judgments.
885
This means in any circumstance that it connected to him; or in a word from his ideas, irrespective of whether he
expressed it clearly.
886
This means that he belittles him.
887
This means that he shows scorn for him or depreciates him regarding his rights.
888
This means that he utters simultaneous words which are offensive regarding him.
889
Imam Malik said: Whoever insults the Prophet, may Allah bless him and grant him peace among the Muslims is to be
killed without the acceptance of his repentance. Abu Hanifa and his companions, as well as at-Thawri, the people of Kufa,
and al-Awzai` said the same thing regarding Muslims who do so, but added that they become apostate by so doing. The
execution of this judgment and every similar judgment mentioned in this chapter falls to the Muslim magistrate or their
government. It is not the responsibility of the common Muslim to execute this judgment. It is for this reason that it is
forbidden for Muslims to reside in a land in which our Prophet, may Allah bless him and grant him peace is insulted; as it
is being done in the lands of Denmark, America and others under the guise of freedom of speech and freedom of
opinion. If the these governments permit its citizens to do that without any legal protections for the religious and cultural
rights of the Muslims residing underneath their authority, then this is a violation of social contract of protection between
them and that government. It then becomes obligatory upon the Muslims to emigration from that government. However
when a people of a government insult our Prophet, may Allah bless him and grant him peace, and that government
officially and explicitly objects to that, and establishes a legal conduit for the Muslims to take legal actions against those
people who insult our Prophet, then it becomes permissible for those Muslims to reside in that land, if there exist a binding
social contract of a treaty and truce between the government and the Muslims; as is the case in China and other lands.
However, if this is not the case then no.
890
891
This means that he becomes so perturbed as a result of the effects of some anguish which has afflicted him.
892
This means that he is ignorant of the noble attributes of the Prophet, may Allah bless him and grant him peace.
878
128
carelessness,893 or as a result of hasty speech. The judgment is the same since no one is excused for
disbelief because of ignorance894 or by claiming a slip of tongue if his intellect is sound.895 The only
exception is when someone is forced to do it while his heart is at rest in belief.896
For instance he might ascribe a major or minor sin to the Prophet, or say that he failed to
convey the message or had fallen short in a judgment between people, dismiss the extent of his
knowledge or his asceticism, or saying if he had been able to have good things - he would have eaten
them, or deny a famous matter reported from him which has come by many paths of transmission,897 or
he had a long nose, or he says be was black,898 or his saying: If I ask, so did the Prophet ask, or his
saying, If I am illiterate, so was the Prophet illiterate.', or to insult him for his herding of sheep, for
what occurred to him from the outrages of the disbelievers,899 being routed in battle,900 or for his
affection for his women.901 The judgment for all the above if someone manifest these, his aim is to
impute defects (an-naqs) to him, may Allah bless him and grant him peace; he is to be declared a
disbeliever (at-takfir) and is to be killed without being asked to make repentance (bi laa istitaaba).
893
This means that he is careless regarding recognizing the immense affair of the Prophet, may Allah bless him and grant
him peace.
894
This is because knowledge of Essence of Allah taàla, His Attributes and what is connected to His Prophets is
knowledge which is apart of the individual obligations.
895
This means if he says it and he is not clinically insane or suffering from senility.
896
It has been related by Abdr-Razaaq, Ibn Sa`d, Ibn Jareer, Ibn Abi Hatim, Ibn Mardawayhi, al-Hakim who verified it,
and al-Bayhaqi in his ad-Dalaail by way of Abu Ùbayda ibn Muhammad ibn Àmaar ibn Yaasir; on the authority of his
father (Muhammad ibn Àmaar) who said: The idolaters seized Àmaar ibn Yaasir and tortured him and did not leave him
until he insulted the Prophet, and mentioned their deities in a good light. Then they released him. When he came to the
Prophet, he said: What happened? He said: Evil! They did not release me until I had defamed you and mentioned their
deities in a good light. He said: How did you find your heart that that time? He said: It was tranquil in faith. He then
said: Then, if they repeat what they did to you, then repeat what you said. Then Allah taàla revealed the folowing:
Whoever disbelieves in Allah after his belief, except those who are coerced and their hearts are tranquil with true belief.
897
Muhammad ibn Sahnuun said: Whoever doubts a single letter that Muhammad, may Allah bless him and grant him
[17:106].
peace came with from Allah has become a defecting disbeliever.
898
Ahmad ibn Abi Sulayman, the companion of Sahnuun said: Whoever says that the Prophet, may Allah bless him and
grant him peace was black, he should be killed. This means irrespective if he says it intending to insult him; or if he says
it out of ignorance, because the true physical attributes of the Messenger of Allah, may Allah bless him and grant him
peace are well known and famous among the Muslims. Unbroken transmitted prophetic traditions have been narrated
regarding the fact that his skin complexion was bright, so whoever says that he was black intentionally or out of ignorance
has lied about the Prophet, and has denied what has come by unbroken chain of transmission; and has subsequently become
899
This means the wounds he received in battle, like when he, upon him be blessings and peace had one of his front teeth
disbeliever.
broken and his face was wounded.
900
This means like what happened to his Companions in the Battles of Uhud and Hunayn. Qadi Abu Abdallah Muhammad
ibn Khalf al-Murabit said: Whoever says that the Prophet, may Allah bless him and grant him peace was defeated should
be asked to repent. If he repents then it should be accepted. If he doesnt he is to be killed because his statement amounts to
belittling and disparaging him. Here ends folio 31 of manuscript A; as well as folio 23 of manuscript B.
901
As the Jews said about him during his time and the Christians have said after his time.
129
The judgment is the same for someone who says that which is not true concerning Allah, the
Prophets, or the Angels. This is true by what was related on the authority of Ali ibn Abi Taalib, may
Allah be pleased with him,902 that the Messenger of Allah, may Allah bless him and grant him peace,
said: Whoever abuses a Prophet, kill him.903 For he ordered, that Kab ibn al-Ashraf be killed.904 He
had harmed Allah and His Messenger. He sent someone to kill him by assassination without calling him
to Islam.905 The cause of that was his causing harm to the Prophet not by his disbelief. It was related
that a woman abused the Prophet906 and the Prophet, may Allah bless him and grant him peace, said:
Who will deal with her for me? A man from her people got up, went, and killed her.907 Then the
Prophet, may Allah bless him and grant him peace, said:908 Two goats will not lock horns over
her.909 Ibn Abaas said that a blind man had a son who was the scion of his female slave who used to
curse the Prophet, may Allah bless him and grant him peace. Her blood was shed with impunity.910
A man was rude911 and talked back to Abu Bakr concerning what he said about the caliphate.
Abu Bakr became angry until one of the men present wanted to kill the man. Abu Bakr said to them:
Sit down! That is not for anyone except the Messenger of Allah, may Allah bless him and grant him
peace.
One of the governors (aamil) of Umar ibn Abd 1-Azeez wrote a letter to him912 asking his
advice about killing a man who had abused Umar ibn al-Khataab. He wrote back to him: It is not
lawful to kill a Muslim for abusing anyone except the Messenger of Allah, may Allah bless him913 and
grant him peace. His blood is unlawful.
902
This prophetic tradition was transmitted by Qadi Ìyad with a sound chain of authority by way of ad-Darqutni.
The full text of the prophetic tradition is: Whoever abuses a Prophet, kill him; and whoever abuses one of my
Companions, then beat him.
904
He was originally from the Jewish tribe the Banu Tayy, then he became associated with the Banu Nabhan. However, his
mother was from the Banu n-Nadeer as Ibn Ishaq mentioned. Al-Bukhari and al-Bayhaqi also mentioned this when
relating the narrative regarding the Banun-Nadeer. Al-Bukhari said in his Saheeh: Ali ibn Abdallah narrated to us, that
Sufyaan narrated to us, that Àmr ibn Dinar said: I heard Jaabir ibn Abdallah say that the Messenger of Allah, may Allah
bless him and grant him peace said: Who will deal with Ka`b ibn al-Ashraf, because he has harmed Allah and His
Messenger? Muhammad ibn Maslama then stood and said: O Messenger of Allah do you want him to be killed? He said:
Yes. He then said: Do you give me permission to say something (that will assist me to do this)? He said: Yes. He
eventually killed him and came to the Prophet, may Allah bless him and grant him peace and informed him.
905
As mentioned in the preceding footnote, he dispatched Muhammad ibn Maslama, along with Salman ibn Salama, Ìbaad
ibn Bashr, al-Harith ibn Àws and Abu Isa ibn Jubayr; all of whom were from the Ansaar from the tribe of Aws.
906
She was Ìsmaa bint Marwan ibn Abi Umayya ibn Zayd ibn Khatma.
907
He was Ùmayr ibn Àdiy al-Khatmi.
908
909
It has been related that Ùmayr ibn Adiy prayed the fajr prayer in Medina after killing her; and the Prophet, may Allah
bless him and grant him peace said: Did you kill the daughter of Marwan? He said: Yes, will there be anything against
me for doing that? He, upon him be blessings and peace said: No, not even two goats will dispute over her. This means
that there was nothing reprehensible in killing her.
910
This prophetic tradition was related by Abu Dawud on the authority of Ibn Abaas.
911
This prophetic tradition was related by an-Nisaai` and Abu Dawud.
912
At-Tilimsani said that the governor referred to was Abdl-Hamid ibn Abdr-Rahman ibn Zayd ibn al-Khataab.
913
903
130
As for the absence of killing the Jew who said to him, may Allah bless him and grant him
peace: Death be upon you (as-saamu alaikum)', when this was914 a sought of calling down a curse
upon him;915 and the man916 who said to him may Allah bless him and grant him peace: This is a
dividing out by which the countenance of Allah is not intended'; and the hypocrites (al-munafiqun) who
used to harm him often - that was all in the beginning of Islam. However, once Islam was firmly
established and it became victorious (idhharuhu), any such detractors that the Muslims had power over
and whose affair was well known were put to death. As for the hypocrites, they said what they said
secretly among those of their own sort. And when what they said reached (the believers) they denied it
and swore by Allah that they had not said it. And in most of what they said was only heard by children,
slaves, and women - and taking life is only permitted when there are two just witnesses (ad-damaa'u
laa tustabaahu illa bi 'adlain).
As for 'A'isha's saying that, he may Allah bless him and grant him peace, never took revenge
on his own behalf.917 This was regarding those matters in which there was no contempt (izraa'u) and
when its doer did not intend harm. Rather it was done out of roughness and antipathy from him. Like
the Bedouin while asking for wealth was pulling his cloak until it made a mark on his neck.918
As for he who expresses a general statement (qawlun mujmalin) that can conceivably be taken
to mean the Prophet, may Allah bless him and grant him peace, while the Prophet was not intended.
Like the case when a man becomes angry919 with another man who owes him money so that he says to
him: Bless Muhammad, may Allah bless him and grant him peace! Then the one seeking repayment
says to him. 'May Allah not bless the one who blesses him!' It is said that he should be killed920
because his expression includes the Prophets and Angels who bless him.921 And it is said that he
should not be killed because he intended the one to whom he was speaking, however he should be
disciplined (yuwaddabu).922 On the other hand, if he were to say it when he was not angry, then he
should be killed. And there is no difference of opinion concerning that (bi laa khilaaf).
Likewise, with the one who says: The Prophets were doubted, when someone says to him:
Do you doubt me? As for the one who desires to do an injustice to someone else and he says to him:
Do you doubt the Prophet?, and he responds: I doubt; or like the one who says, If a Prophet or an
Angel were to abuse me, I wou1d abuse them'; or like the one who says to someone else, O son of a
thousand dogs!' and the like - one should be disciplined (yuwaddabu) in accordance with the lega1
judgment (ijtihaadan). Likewise, with the one who likens923 himself or someone else to the Prophet,
may Allah bless him and grant him peace, in order to point out that the same mishap is connected to
him. Like the saying: If I am called a liar, the Prophets were called liars, or If I am harmed, they were
harmed too, or I am safe from the tongues of people while the Prophets of Allah were not safe from
914

This prophetic tradition was related by al-Bukhari. The man was supplicating for death or weariness to befall the
Messenger of Allah, may Allah bless him and grant him peace. Thus the meaning of the greetings was for culmination of
his death be with weariness.
916
The man was Abdallah ibn Dhul-Khuwaysira as it was related by al-Bukhari.
917
This prophetic tradition was related by al-Bukhari in his Saheeh on the authority of Aìsha. The full text of the prophetic
tradition is: He never took revenge for himself for anything, except when the sanctity of Allah was violated, then he woild
take revenge for the sake of Allah.
918
This prophetic tradition was related by al-Bukhari in his Saheeh that the Bedoin said: Give me some of the wealth of
Allah that is with you. Here ends folio 34 of manuscript A.
919
This means a man who is owed money, who becomes angry while demanding repayment.
920
921
The proponents of this judgment were Qadi al-Harith ibn Miskeen, and others from the Maliki scholars.
922
The proponents of this judgment were Sahnuun, Abu Ishaq al-Barqi and Asbagh ibn al-Farj.
923
915
131
them, or If there is evil in me, the same was said about the Prophets, or the like. For if, he says what
was mentioned in order to promote himself or to deflect himself from being exposed, well and good.
However, if he says what was mentioned in order to impute defects to the Prophets, then he should be
killed. But if he says it in order to bring consolation upon himself - that finding comfort with that there is no discipline to be given for that.
It was related that a man was rebuked for being destitute. He then said: Will you rebuke me
for my poverty when the Prophet, may Allah bless him and grant him peace, used to herd sheep? Imam
Malik said: He has alluded to the Prophet, may Allah bless him and grant him peace, outside its proper
place and I think that he should be disciplined. The scholars disliked that someone would send
blessings upon the Prophet, may Allah bless him and grant him peace,924 on being astonished, since he
is only to be sent blessings out of desire for reward (li talaba thawaab) and out of respect and awe
(tawqeer) for him.925 It was said926 that if it is said to man, Shut up! You are illiterate (ummiyyun)!
He then says: Was not the Prophet illiterate? The people should take him to be a disbeliever, until he
demonstrates anxiety927 for that shows regret and repents.
An example of what can be included in that is the poetry of the indulgent people concerning
comparing those who are eulogized with the Prophet, may Allah bless him and grant him peace. This is
similar with the official writers of letters and correspondence and what they put in their letters. Saìd alKaazaruniyyu, may Allah be merciful to him, said: All that they write is nothing but disbelief. Like
their saying: Your letter has arrived and it was like a noble Quran, or Your letter is in the place of
revelation, or I examined your noble letter, even if it is not intended, that is nothing but contempt.
For nothing is greater than the Divine message and the Book of Allah, in as much as it cannot be
compared with anything else. For the best course for the one who says the like of that is to have adab in
order to avert being killed. As for story telling, it is praiseworthy for one928 to avoid such actions, and
there is no approval for such. For the Muslims are agreed upon the prohibition of relating, that which
defames the Prophet, may Allah bless him and grant him peace. Compassion was shown to our
predecessors at the time they omitted what defamed the Prophet from the tales of the military
expeditions. May Allah preserve our heart, tongues, and hands from that, by His bounty and generosity.
924

It was Imam Sahnuun and his companions who considered this reprehensible.
926
927
This means that he has fear of this regarding his soul and his religion.
928
925
132
As for cursing the Companions, may Allah be pleased with them, for whoever says that they
were astray and disbelievers; has become a disbeliever making it is obligatory to kill him.929 If he
reviles them, other than the above, as men vilify one another, he should then be punished severely as a
lesson to him. Whoever accuses A'isha, may Allah be pleased with her, of adultery or corruption is to
be killed as a disbeliever.930 Whoever says to any of the children of Fatima, may Allah be pleased with
her, 'O One of ruined lineage, regardless if he excludes in that statement the Prophet, may Allah bless
him and grant him peace,931 and his daughter, if he makes a generalized statement, or if the statement
suggests that which means all of them without exception. If he admits to that, he is to be killed as a
disbeliever. Whoever falsely claims descent from the Prophet, is to be beaten severely, then publicly
denounced and then imprisoned until his repentance is made apparent for all to see. And Allah knows
best.
929
This is because it is a denial of the Quran in what Allah praised them by His words: Allah is pleased with them.
Sahnuun said: Whoever says that Abu Bakr, Umar, Uthman and Ali, that anyone of them were astray, has become
disbeliever and should be killed.
930
Imam Malik said: However insults Aìsha is to be killed. It was said to him: Why? He said: Because whoever
abuses her has acted contrary to the Quran.
931
Here ends folio 38 of manuscript A; as well as folio 27 of manuscript B.
133
Chapter Seven
On Some of What Occurred Regarding the Illness Which Led to the Prophets Passing, may Allah
bless him and grant him peace
His illness began as a headache in the last two nights of the end of Safar, on Wednesday.932
It is said that it was in the beginning of Rabiu al-Awwal in the house of Maimuna. At the time, he was
making his rounds to the houses of his wives. When the headache became severe, he asked his wives
permission to be tended in the house of A'isha. They gave their permission.933 The duration of the
sickness was twelve days, it is said fourteen days, and it is said eighteen days.934
He used to pray with the people during the duration of the sickness. When three days had
passed, Bilaal sought permission to enter on the Prophet. He came out weeping and said, The
Messenger of Allah, may Allah bless him and grant him peace, orders you to pray with the people.935
Thus, Abu Bakr went to lead the people. When he saw the place of the Prophet vacant, he immediately
collapsed where he was standing. It was then that the Muslims raised a cry. When the Messenger of
Allah, may Allah bless him and grant him peace, heard the clamor he called Ali and Abaas, and
leaning on them he came out936 to the mosque and prayed. He then said, "O fellow Muslims! You are
under the safekeeping and shelter of Allah. And Allah is my khalifa to you. You must adhere to fearful
awareness of Allah (taqwa) and guard your obedience to Him. He is the One who separates you from
this world and all that occurs in it.
932
Imam at-Tabari narrated in his at-Tarikh on the authority of as-Saqàb ibn Zuhayr on the authority of the jurist of the
Hijaz, that Ibn Hishaam narrated in his Seera on the authority of Abdallah ibn Àmr ibn al-Àas on the authority of Abu
Muwayhiba, the freedman of the Messenger of Allah, may Allah bless him and grant him peace who said: The Messenger
of Allah, may Allah bless him and grant him peace dispatched me in the middle of the night saying to me: O Abu
Muwayhiba, I have been ordered to go and seek forgiveness for the people of Baqi`; so come with me. I then left with him
and when stopped in front of them he said: Peace be upon you O people of the graves, what has happened is easier for you
that was has now happened to the people. I have encountered tribulations the like of which would halt the darkness night.
The last of them following the first, and the last of them will more evil than the first. He then turn to me and said: O Abu
Muwayhiba, I have been given the keys of the treasures of this world and to be immortal in it, then I was given the
Paradise. I was given the choice to choose between that and meeting my Lord and Paradise. I have chosen the meeting with
my Lord and Paradise. I then said: By my father and mother! Take the keys of the treasures of this world, immortality and
then Paradise! He said: No by Allah! O Abu Muwayhiba, I have chosen my Lord and Paradise. He then sought
forgiveness for the people of Baqi` and then left. It was then that his pain began which eventually took him.
933
This was narrated by Imam at-Tabari in his at-Tarikh on the authority of Abadllah ibn Ùtba on the authority of Aìsha.
934
The soundest opinion is that the duration of his sickness lasted fourteen days from Wednesday the 28th of Safar until the
th
12 of Rabi`l-Awwal in the year 11 of his hijra may Allah bless him and grant him peace.
935
This occurred after the sickness became severe and he resided in the house of Aìsha. Here ends folio 39 of manuscript
936
A. Here ends folio 28 of manuscript B.
134
One day he, may Allah bless him and grant him peace, came out to the mosque resting upon Ali
and al-Fadl937 while al-Abaas was walking in front of them.938 When he reached the minbar, he sat
down on its lowest stair. He gave the greetings and the people returned it to him. He then praised and
lauded Allah. Then said: O people it has reached me that you are fearful of my death (takhaafuna
alayya 'l-mawt). Has any Prophet before me939 abided forever among those to whom they were sent? I
would then in that case abide with you forever. But alas! Am I attached to my Lord, while you are
attached to me? So I entrust you to behave kindly with the Muhaajirun - they are the foremost. And I
entrust you to behave kindly with the Ansaars. Whoever is given the authority among you, accept the
best of his deeds, and disregard his offenses. Do not attempt to outstrip them. Am I not your capital,
while you are subsequent to me? Is not our rendezvous to be at the Basin? Whoever among you is
forbidden at the Stopping Place has been forbidden all good. Whoever among you desires to return to
me tomorrow, should restrain his hand and his tongue, except from what is necessary. O People! Verily
sins alter blessings.
And from that is that he came out very ill (maw'ukan) with his head bound.940 He came and
sat on the minbar and the people gathered around him. He praised Allah and lauded Him. Then he said:
To continue, O People!941 The time is nearing, when I must leave your company. So he whose back I
beat, here is my back. Come get your reprisal. He whose wealth I took, here is my wealth. Come take
your restitution. He whose honor I reviled, here come and take reprisals. There is nothing that I love
more from you except that you take from me what rights I owe you; because I hope to meet Allah with a
cheerful countenance. Then a man stood and said to him: Remember one day a destitute person
passed by you and you ordered me to give to him three dirhams? Then the Messenger of Allah, may
Allah bless him and grant him peace, said to Fadl ibn al-Abaas: Give to him, O Fadl. The man
received what was his due and he sat back down. Then he, may Allah bless him and grant him peace,
said: O People! Whoever among you has something against him, must return it. And do not be the man
whose says that is shameful. For the shame and disgrace of this life will be easier than shame and
disgrace of the next life. Then a man stood and said: I have three dirhams against me which I obtained
in the way of Allah.942 I took it because I was in need of it. He, may Allah bless him and grant him
peace said: O Fadl! Take it from him.
937
He was Abul-Abass al-Fadl ibn al-Abass ibn Abdl-Muttalib ibn Hashim al-Hashimi. He was the paternal cousin of our
master, the Messenger of Allah, may Allah bless him and grant him peace. He was the oldest of his brothers and it was for
him that his father and mother were given the honorific name of Abul-Fadl and Umml-Fadl. His mothers name was
Lubaba bint al-Harith al-Hilaaliya. He was present with the Prophet, may Allah bless him and grant him peace at the battles
of Mecca and Hunayn in which he remained steadfast with him. He also made the Farewell Pilgrimage, as the prophetic
traditions clarify. He died during the khilafat of Abu Bakr as-Sideeq.
938
This prophetic tradition was narrated by Imam at-Tabari in his at-Tarikh on the authority of Àtaa on the authority of
Abdallah ibn al-Abass on the authority of his brother, al-Fadl ibn al-Abass.
939
940
This prophetic tradition was narrated by Imam at-Tabari in his at-Tarikh on the authority of Àtaa on the authority of
Abdallah ibn al-Abass on the authority of his brother, al-Fadl ibn al-Abass.
941
942
135
During these last days be had left six dinaars with A'isha. He said to her: What have you done
with that gold?" She said: It is still with me. He said: Expend it in Allah's way. Then the Prophet,
may Allah bless him and grant him peace, fainted and loss consciousness. When he became conscious,
he said: Have you expended that gold? She said: No. She then placed it in his hand. He counted it
and it was943 six golden dinaars. He then said: It is not the opinion of Muhammad with his Lord, that
he will meet Him while this is with him. He then gave all of it out in the way of Allah. That was the
same day that he died.
One day during this time,944 he removed the curtain of his room to look at the people. This
was on a Monday and they were performing the early morning prayer (salaatu al-fajr). Because of
this, he smiled broadly. Abu Bakr thought that he was coming out to lead the prayer. So, he backed up
in order to join the prayer line. The Prophet then signaled to them to complete their prayer. He then
lowered the curtain and it was on this same day that he945 passed away, may Allah bless him and grant
him peace
Among that is that Jibril, upon him be peace, visited him repeatedly for three days with the
messages of Allah taala. One of these days Jibril said: Verily Allah has sent me to you exclusively
and out of honor to you. He asks you while He knows best your state: How do you find yourself'?
He said: O Trusty of Allah! I find extreme pain.
On the third day, which was Monday, Jibril came with the Angel of Death. He said: O
Muhammad! Verily this is the Angel of Death. He is seeking permission to enter, even though he has
never asked permission of a son of Adam before you, nor will he ask permission from anyone after
you. He said: He has permission to enter. Then the Angel of Death entered on the Messenger of
Allah, stood before him, and said, O Messenger of Allah I have been sent to you and I was
commanded to obey you in all that you order me. If you order me to946 take your spirit, I will take it.
If you order me to leave you, I will leave you." Then Jibril said, " Peace be with you,947 O Messenger
of Allah. This is my last contact with this world and after you there is nothing calamitous which will
cause me distress." He further said, "Verily your Lord says, Do you desire to be granted a long life, as
Noah, upon him be peace, was given a long life?" He replied, "My Beloved, it is not this which I ask
you about. Give me the good news!" He said: O Muhammad! By the One who sent you with the truth,
I have just left the heavens which is opened and the Angels are standing in ranks in order to see you.
He replied, "It is not this which I ask you about. Give me the good news! Give me the good news!" He
said: "By the One who sent you with the truth, verily the Paradise is forbidden for every community
until your Umma first enters it. He said: Now you have cured my torment. O Angel of Death! I
choose death! Proceed with what you were ordered; for I do not care. Then he continued saying: O
Lord, forgive me and join me with the Highest Friend; may Allah bless him and grant him peace.
943
Here ends folio of 30 manuscript B.

This prophetic tradition was related by Imam at-Tabari on the authority of Anas ibn Malik.
945
946
947
944
136
Conclusion
On What Occurred After the Passing or the Prophet, may Allah bless him and grant him peace
When the Prophet, may Allah bless him and grant him peace, passed, it was Monday the
middle of the day948 on the twelfth day of Rabiu al-Awwal, eleven years after his hijra. He was then
sixty-three years old. On that day, the sky darkened,949 and the people came out in crowds weeping.
They were in disagreement concerning the passing of the Prophet. Some of them said be had died, while
others said that his spirit ascended. Umar ibn al-Khataab, may Allah be pleased with him, was among
this latter group.950 Then Abu Bakr came from his house - that was located in the quarter of Madina
called as-Sanhi - to the mosque. He did not speak with the people until he had entered the house of
A'isha. He went and tapped the body of the Messenger of Allah, may Allah bless him and grant him
peace, who was covered with a cloth. Then he removed the cloth from his noble face, he then kissed it
and began to weep. He said: May my mother and father be sacrificed for you. By Allah! Allah will not
cause you to die twice. As for the first death it has been foreordained and you have tasted it. He then
went out to the mosque while Umar was talking with the people. He sat down and the people gathered
around him. He then said. O People!951 Whoever among you worshipped Muhammad, and then know
that Muhammad is dead. Whoever among you worshipped Allah, verily Allah is the Living who will
never die. He taala says: Muhammad is but a Messenger. Messengers have passed before him. If he
were to die or were killed, would you then turn on your heels? Whoever turns on his heels, will never
harm Allah in the least. He will soon reward the thankful.952 The people listened to his words and
heeded him.953
948

950
Imam at-Tabari narrated on the authority of Saìd ibn al-Musayyib on the authority of Abu Hurayra who said: When the
Messenger of Allah, may Allah bless him and grant him peace died, Umar stood and said: Verily some men from among
the hypocrites claim that the Messenger of Allah has died. Verily the Messenger of Allah has not died; but he has gone to
his Lord, in the same manner that Musa ibn Ìmraan left and remained absent from his people for forty days and then
returned after the people said that he had died. By Allah! The Messenger of Allah will definitely return! I will cut of the
hands and feet of the men who claim that the Messenger of Allah is dead!
951
952
Quran Aali Ìmraan: 144.
953
Imam at-Tabari related on the authority of Abu Hurayra who said when Abu Bakr said what he said Umar then said: By
Allah! It was if I had never heard that verse until Abu Bakr recited it. I then fell to the ground and remained there until
someone lifted me up; because my legs could no longer support me. I knew then that indeed the Messenger of Allah had
died.
949
137
Then Ali ibn Abi Taalib, his uncle al-Abaas, his two sons al-Fadl and Qutham,954 Usama ibn
and his freedman Saalih956 entered to wash957 the Prophet, may Allah bless him and grant him
Zaid,
peace. Then Aws ibn Khawliy al-Ansaari958 called from beyond the door saying: O Ali! Give us our
rightful due. Then he was given permission to enter. Ali ibn Abi Taalib was commissioned to wash the
body, while al-Abaas, al-Fadl, and Qutham were responsible for turning the body over959 as it was
being washed. Usama and Saalih were charged with pouring water over the body. Aws did nothing until
after the body was washed. The Prophet, may Allah bless him and grant him peace, was in his long shirt
while the washing was being done. The water which was poured over him came from the well of Sa`d
ibn Haithama,960 which the Prophet used to drink from often when he was alive. He was washed three
times. The first time it was done with clear water, and then with water mixed with lotus, then with
water mixed with camphor. They then did what is normally done to the deceased. They then wrapped
him in three cloths from white sahuliyati cotton cloth. They then carried him and placed him on his
bed.961
955
954
He was Qutham ibn al-Abass ibn Abdl-Muttalib ibn Haashim al-Hashimi. He was the paternal cousin of the Prophet,
may Allah bless him and grant him peace; and the brother of al-Fadl, Abdallah, Ùbaydallah and others. His mother was
Umml-Fadl Lubaba bint al-Hartith al-Hilaliya, the second women to accept Islam after Khadija. The Prophet, may Allah
bless him and grant him peace, used to often let Qutham ride behind him on his mount. He was the brother of al-Husayn
ibn Ali by the same wet nurse. He also physically resembled the Prophet, may Allah bless him and grant him peace. He was
a nobleman, virtuous and very scrupulous in his piety. When Ali ibn Abi Talib was appointed to the khalifat, Qutham was
appointed as the Amir of Mecca, a post which he held until Ali was killed. During the reign of Muàwiyya, Qutham
journeyed with Saìd ibn Uthman to the lands of Samraqand where he attained martyrdom.
955
He was Abu Zayd Usama ibn Zayd in Haritha ibn Sharaahil ibn Abdl-Ùzza ibn Murra al-Qays al-Mawla. He was a
prominent Muslim ruler who had exceeding love for the Messenger of Allah, may Allah bless him and grant him peace. He
was a freedman, the son of the freedman of the Messenger of Allah. Abu Àwaana related on the authority of Umar ibn Abi
Salama on the authority of his father who said: Usama ibn Zayd informed me that Ali once said: O Messenger of Allah,
which of your people are the most beloved to you? He said: Fatima. He said: I was asking about the men. He said: The
one whom Allah has blessed and I have blessed: Usama ibn Zayd. He then said: Then who? He said: Then you.
Mughira related on the authority of as-Shaàbi that Aìsha said: It is impossible for anyone to hate Usama after I heard the
Messenger of Allah, may Allah bless him and grant him peace say: Whoever loves Allah and His Messenger has to love
Usama. He died during the reign of Muàwiyya.
956
He was the freedman of the Prophet, may Allah bless him and grant him peace. He was Saalih ibn Àdiy, known as
Shaqwan. He was an Abyssnian that was given to the Messenger of Allah, may Allah bless him and grant him peace by
Abdr-Rahman ibn Àwf. It is said that he purchased him from him and then freed him after the Battle of Badr. He lived in
Medina and it is said that he owned a home in Basra.
957
958
He was Aws ibn Khawla ibn Abdallah ibn al-Harith ibn Ùbayd ibn Malik ibn Salim ibn Ghanim ibn Àwf ibn alKhazraj al-Ansaari al-Khazraji. He was among those who were present at the Battle of Badr. The Messenger of Allah, may
Allah bless him and grant him peace joined him in brotherhood with Shuja` ibn Wahb. Ibn Sa`d said: Aws ibn Khawla
died before the sequester of Uthman.
959
960
He was Abu Abdallah Sa`d ibn Khutahyma ibn al-Harith ibn Malik ibn Ka`b ibn at-Tuhat ibn Ka`b ibn Haritha alAnsaari al-Awsi. He was among the twelve nobleman (nuqaba) and was present at the Battle of Badr.
961
This prophetic tradition was related by Imam at-Tabari in his at-Tarikh on the authority of Abdallah ibn al-Abass.
138
Al-'Abaas then called two men and said to them: One of you go to Abu 'Ubayda ibn
Jarraah.962 He used to dig the graves in the Meccan fashion for the people of Mecca.963 The other one
go to Abi Talha.964 He used to dig the graves in the Madinan fashion for the people of Madina.965 Al'Abaas then said: O Allah! Choose for Your Messenger. Thus, the man who was sent to Abi 'Ubaida
could not find him; but the one who was sent to Abi Talha was able to find him. He came and they
said:966 Where should we bury him? Abu Bakr then said to them:967 I heard the Messenger of Allah,
may Allah bless him and grant him peace, say: A Prophet is only buried in the place where be dies.
They then moved his bed and Abi Talha began to dig the grave in the Madinan fashion at the spot
where his bed was.
Then, Ali, al-'Abaas and the remainder of the Banu Hashim prayed over his body. After they
came out the Muhaajirun entered and prayed over him, then the Ansaars, then all the people came and
prayed over him, may Allah bless him and grant him peace. Everyone prayed singularly without
following behind an Imam. After that, the women entered and prayed, then the children. He, may Allah
bless him and grant him peace, was then lowered into his grave by those who washed his body. He was
placed in the niche of the grave (lahd) and they then covered the niche with nine adobe bricks. They all
came out of the grave and began to throw earth in the grave. Qutham ibn al-'Abaas was the last to come
out of the grave, thus being the last person to have contact with the Messenger of Allah, may Allah
bless him and grant him peace. That was Wednesday during the last part of the night.
Then the people returned to their homes. That night Fatima said: O Abu 'l-Hassan! Have
you all finished burying the Messenger of Allah, may Allah bless him and grant him peace?968 He
said: Yes. The command of Allah cannot be disobeyed. She then said: By my father the Prophet of
mercy! Now the revelation will no longer come. Now Jibril has been cut off from us! O Allah! Join my
spirit with his spirit! Heal me with the sight of his face! She only remained after that for six months.
She joined him as she desired.
962
He was Abu Ùbayda Àamir ibn Abdallah ibn al-Jaraah ibn Hilaal ibn Uheeb ibn Dabba ibn al-Harith ibn Fihr ibn
Malik ibn an-Nadr ibn Kinana ibn Khuzayma ibn Madraka ibn Ilyas ibn Madar ibn Nazaar ibn Ma`d ibn Adnan al-Qurayshi
al-Fihri al-Mekki. He was among the first of the foremost of the Companions. He was among those whom Abu Bakr asSideeq was resolved to appoint over the khilaafa, whom he designated on the day of Saqifa. He was also among those
whom the Prophet, may Allah bless him and grant him peace testified to regarding being among the people of Paradise. He
was called the custodian of the Umma. He was described as being a person of excellent character, tolerance, austerity and
humility. He died in the year 18 A.H. at the age of 58.
963
This method of digging the grave was to dig a hole straight down into the earth.
964
He was Abu Talha Zayd ibn Sahl ibn al-Aswad ibn Hiraam ibn Àmr ibn Zayd Manat ibn Àdiy al-Khazraji an-Najaari.
He was a Companion of the Messenger of Allah, may Allah bless him and grant him peace, and was among the notables of
warriors of the Battle of Badr. He was also one of the twelve nobleman (nuqaba) at Àqaba. He was a person of
exceptional tolerance, well built and very dark skinned, whose hair did not turn white as a result of old age. His virtues are
innumerous. Anas narrated that after the Messenger of Allah, may Allah bless him and grant him peace, Abu Talha fasted
for forty years only breaking his fast on the two days of Eidl-Fitra and Eidl-Adhaa. He died, may Allah be pleased with
him, in Medina in the year 34 A.H. and Uthman ibn Àfan prayed over him.
965
There were traditionally two ways of digging the grave among the Muslims of the early community. Some followed the
Meccan way, which was to dig a rectangle hole in the earth. This is how most graves are dug today. The second method
was to dig a rectangle hole and dig the actual grave like a niche in the lateral wall. This was the type of grave that was dug
for the Prophet and the people of Madina.
966
967
968
139
It was related that Fatima went to969 his grave and took some of the earth in her hands, smelled
it and said:
What is with the one who smells the dust of Ahmad
That he cannot smell the tragedies in this stretch of time.
Many misfortunes have befallen me that had it
Befallen upon the days they would have been changed into nights.
And Abu Bakr said in answer to her:
When I saw our Prophet being carried
I became depressed because of the alternation of their970 honor
My heart became alarmed at that point because of his death
And even my bones were no longer ashamed to shatter and break.
Indeed life says woe on to you that my dear one has been buried
For your father's soul is enraged over all these dangers
If only earlier, before the absence of my companion,
I had been concealed in the tomb covered with solid rocks.
For astonishing things have been invented after him
By which hearts and souls have become totally blind.
The poetic verses giving eulogy to him, may Allah bless him and grant him peace cannot be
counted. After his death,971 a voice was heard but no one saw its source saying: Peace be upon you O
People of the House and His mercy and blessings. Every soul must taste death so do not let your
rewards die on the Day of Standing. Verily Allah is consolation for every perishable thing and He is
compensation for every transitory thing. By Allah hold firmly to Him, from Him you should hope and
know that real affliction is being forbidden the reward of the Hereafter. Peace be upon you and His
mercy and blessings. It was related that it was the voice of al-Khidr upon him be peace.972
Abdullah ibn Zaid al-Ansaari973 the caller to prayer, when he heard of the death of the
Prophet, may Allah bless him and grant him peace, he was in his garden. He said: O Allah! Take
away my sight. He became blind while standing in his place. When he was asked about that, he said:
The pleasures of the eyes are sight. Does there remain any pleasure on the face of the earth after
Muhammad, may Allah bless him and grant him peace.
969

He is referring to Fatima and A'isha in particular and the rest of the wives of the Prophet in general.
971
972
He was Abul-Abass Ahmad ibn Balyaa ibn Mulkan al-Khadr, upon him be peace. Shaykh as-Saawi said: I heard one of
rthe Knowers of Allah say: Whoever knows his name, the name of his father, his honorific name and his nickname will
enter Paradise. His name is Abul-Abass Ahmad ibn Balyaa ibn Mulkaan al-Khadr. Ibn Abaas, may Allah be pleased
with him narrated: Both al-Khadr and Ilyas meet every year at Mina (during the pilgrimage); where each one cuts the hair
of the other. They then separate after reciting the following words four times: In the name of Allah. It is what Allah has
willed. No one conveys good except Allah. In the name of Allah; it is what Allah has willed. No one drives away evil
except Allah. In the name of Allah; it is what Allah has willed. All blessings that exist are from Allah. In the name of
Allah; it is what Allah has willed. There is no power or might besides Allah. Whoever recites these words in the morning
and in the evening will be protecting from drowning, burning, theft, the devils, the rulers, snakes and scorpions.
973
970
140
May Allah provide us with an excellent ending and the vision of our Beloved, may Allah bless
him and grant him peace.974 The author says what I intended by this book has been completed by the
praise of Allah on Thursday in the fourth sacred month of Allah Dhu 'l-Qaada at the completion
of the hijra year 1204.975 Upon Muhammad be the best blessings and peace.976
974
This means during sleep and other than that in this world; when standing before Allah taàla on the Day of Standing;
and in Paradise, Amen O Lord of the worlds.
975
This accords with the 21st of July, 1825 C.E..
976
It is transcribed in manuscript A after these words the following: It has been completed with the praise of Allah. Here
ends folio 51 of manuscript A. It is transcribed in manuscript B after the same words, the following: It is completed with
the praise of Allah and the best of His assistance in the transcription of this blessed text. O Allah send blessings upon
Muhammad and grant him peace. Here ends folio 37 of manuscript B. All praises are due to Allah that I was able to
complete the commentary and annotation on Saturday, before Asr prayer, the 4th of Jumad l-Akhir in the year 1429 (June
8th, 2008), Yang Qing, Peoples Republic of China. O Allah send blessings and abundant peace upon our master
Muhammad, whose light proceeded creation, whose appearance was a mercy to the worlds, to the extent of all those who
have passed away and to the extent of all those who persist, to the extent of all those who attain bliss and all those who
attain wretchedness; with a blessing that completely engulfs enumeration and encompasses all limits; a blessing which has
no end, no termination, and no cessation; a blessing which will procure for us contentment from You; a blessing which is
eternal with Your eternity and continuous with Your continuity until the Day of Judgment; and upon his family and
Companions the same way. All praises are due to Allah for that.
141
SANKORE'
Instituto de Estudios Islamico-Africanos Internasionale
TA`LEEM AL-ANAAM
La Educacin de la Humanidad
con Respecto a la Gran Estma de Allh Por Nuestro Profeta (Paz y Bendicines
sean con l)
Por:
El Lder de Gwandu, el Gran Ministro y General del Ejrcito Victorioso del Imperio Sokoto,
Shaykh Abdullahi ibn Muhammad Fodiyo

(muri 1827)
Traducido del Ingls al Espaol por:
Umm Talha Alymah Ramos
Prefacio de la Traductora
En el nombre de Allh, El Misericordioso, El Compasivo. Paz y bendicines sean con nuestro amado Profeta
Muhammad ibn Abdullah, el Sello de Los Profetas y ltimo de Los Mensajeros.
Es una obligacin en el Islm, amar y respetar a nuestro amado Profeta Muhammad (Paz y bendicines sean con
l). Una de las maneras de conocer y amar a nuestro Profeta es estudiar sobre su vida. Es necesario saber que fue nuestro
ejemplo perfecto y una gran misericordia para todos los mundos. Allh taàla dice, Realmente en el Mensajero tenis un
hermoso ejemplo para quien tenga esperanza en Allh y en el Ultimo Da y recuerde mucho a Allh. El nivel de nuestra
creencia est basado en cuanto lo queremos. Tenemos que sentir ms amor y respeto por l (paz y bendicines sean con l)
que a nosotros mismos. Porque se ha escrito que Sahl (que Allh est complacido con l) dijo, Aquel que no crea que el
Mensajero de Allh es su Amo en todos sus estados o aquel que no crea que est bajo el dominio del Profeta no prueba la
dulcedad de su Sunnah (hechos), porque el Profeta (Paz y bendicines sean con l) dijo, Ninguno de ustedes cree hasta
que yo le sea ms querido que s mismo. Allh taàla dice, Y ests hecho de un carcter magnnimo. Por esta razn
debemos seguir en sus pasos y emular su carcter. En las Palabras de Àisha, Su carcter era el Coran de esto nada mas
sabemos que l (Paz y bendicines sean con l) fue el hombre perfecto.
Este libro libro es importante porque contiene mucha imformacin sobre el Mensajero de Allh (Paz y
bendicines sean con l). Todo lo necesario para conocerlo est detallado en este corto, pero profundo libro titulado
Ta`leem Al-Ànaam. Este libro fue escrito por un erudito y revolucionario llamado Shaykh Abdullahi ibn Fodiyo, de
Africa. Solo hay que leer este libro para ver que no hay lmite de cuanto amor puedes tener por el Mensajero (Paz y
bendicines sean con l) y cuanto amor haba en Africa por nuestro Amo Muhammad ibn Abdullah el Sello de los
Profetas. La Gloria es de Allh el Altisimo!
Allh taàla dice, Realmente Allh ha concedido una gracia a los creyentes al enviarles un Mensajero salido de
ellos mismos que les recita Sus signos, los purifica y les ensea el Libro y la Sabidura; ya que antes estaban en un extravo
evidente. Que Allh lo bendga y le d paz segn el nmero de las cosas hermosas y segn el nmero de las buenas
cualidades manifestadas en los hombres desde el comienzo del tiempo hasta el Da del Juicio. Amen!
Umm Talha Alymah Ramos

Rabi Al-Akhir 9, 1426
Pittsburgh, Pa
143
En el nombre de Allh, El Misericordioso, El Compasivo. Paz y Bendicines sean con El Noble

Profeta. Todas las Alabanzas son para Allh, El Seor de Los Mundos. Paz y Bendicines sean con el
Amo de los Mensajeros y con su familia y compaeros-todos de ellos. ste es el libro:
La Educacin de la Humanidad Con Respecto a La Estma de Allh por Nuestro Profeta (Paz y
Bendicines sean con l)
(El contenido es una introduccin, siete captulos y una conclusin)
Introduccin
Sobre el Profeta (Paz y bendicines sean con l) siendo la Primera Criatura que Allh cre. Ha
sido relatado con la autoridad de Jaabir ibn (hijo de) Abdullah (que Allh est complacido con l) quin
dijo, Le pregunt al Mensajero de Allh (Paz y bendiciones sean con El) sobre la primera cosa que
Allh cre. l me dijo, La Primera cosa que Allh cre fue la luz de tu Profeta, O Jaabir. Despus cre
de la luz, todas las cosas excelentes, y despus cre a lo dems. Al tiempo que cre mi luz la estableci
en la estacin de Cercana (maqaam`l gurb) por doce mil aos. Despus hizo mi luz cuatro partes (arba
aqsaami). l Despus cre el Trono de una parte, El Escabel (al-Kursi) de una parte, Los Soportes del
Trono (hamalata `l-àrsh) de una parte y Los Soportes del Escabel (hamalata `l-kursi) de una parte. l
despus estableci esta cuarta parte de mi luz en la Estacin del Amor por doce mil aos. Despus hizo
la luz en cuatro partes. Cre la Pluma Primordial (al-qalam) de una parte, la Tabla Protegida (al-lawh)
de una parte, el Jardn (al-Janna) de una parte y la cuarta parte restante de mi luz, l la estableci en la
Estacin de Temor (maqaam `l-khawf) por doce mil aos. Despus hizo mi luz en cuatro
componentes (arba àjza u). Cre a los Angeles (al-malaìka) de un componente, el Sol (as-shams) de
un componente, la Luna (al-qamr) de un componente y los Planetas (al-kawkab) de un componente.
Entnces estableci este cuarto componente de mi luz (luz de los planetas) en la Estacin de la
Esperanza (maqaam `r rajaì) por doce mil aos. Despus hizo mi luz en cuatro porcines. Cre el
Intelecto (al àql) de una porcin, el Conocimiento (al- ìlm) de una porcin, la Infalibilidad (al- isma)
de una porcin y el xito (at-tawfeeq) de una porcin. l despus estableci esta cuarta porcin de mi
luz en la Estacin de Modestia (maqaam `l-hayaì) por doce mil aos. Despus Allh, la gloria es de l,
mir sobre mi luz y de modestia mi luz sud y exud (sali) de ella 124,000 gotas de luz. Allh, la
gloria es de l, cre de cada gota de luz el espritu (ruh) de un Profeta Mensajero. El espritu de los
Profetas y Mensajeros exhal, y de su aliento, Allh cre la luz de los obedientes (nur `l-utièena) y de
los creyentes hasta el Da de estar De Pie (Yawmal Qiyamah). Despus Allh, la Gloria es de l, cre
12 velos (hijaaban). Luego coloc mi luz (la cual era la cuarta porcin establecida en la estacin de
Modestia ) en cada uno de los 12 velos. Estos velos eran los velos de Nobleza (karaama), Felicidad
(saàada), Reverencia (haiba), Compasin (rahma), Gracia (raàfa) , Conocimiento (ìlm) , Paciencia
(hilm) , Dignidad (waqaar) , Tranquilidad (sakeena) , Paciencia (sabr) , Veracidad (sidq) , y Certeza
(taqueen). Cuando mi luz apareco de los velos, Allh, la gloria es de l, la coloc en la Tierra y caus
que la Tierra irradiara con luz desde el Este hasta el Oeste como si fuera una lmpara iluminando la
oscuridad de la noche. Despus Allh cre a Adm, de la Tierra y coloc mi luz en su frente. De l la
luz traslad a ellos a quines fueron predestinados. De ah fue pasando de persona virtuosa (taahir) a
persona buena (tayyib) , y de persona buena a persona virtuosa hasta que Allh la coloc en los
genitales de Abdallah ibn Abdàl-Muttalib. Y de ah pas a la matrz de mi madre Amina. Luego me
trjo al mundo y me hizo Amo de los Mensajeros y el Sello de los Profetas.
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1
La Alabanza de Allh por el Profeta (Paz y bendicines sean con l)
Allh taàla (el Altisimo) ha alabado al Profeta de la mejor manera, por sus palabras, Ha
venido a ustedes un Mensajero salido de ustedes, que les recita sus signos, los purifica y les ensea el
Libro y la Sabidura: ya que antes estaban en un extravo evidente.977
En este verso hay una indicacin que su gente en Mecca tena conocimiento de su nobleza
(sharafahu) y amabilidad (fadlahu) hacia ellos, su veracidad (sidqahu) su integrdad (amaanatahu) sus
consejos sinceros (naseehatahu lahum) para ellos y su preocupacin en guiarlos. La gente tambien tena
conocimiento de la intensidad de su disgusto por las cosas que le causen angustia en este Mundo y en el
Ms All, y su compasin y misericordia hacia los creyentes. Allh lo honr, dndole 2 de sus propios
nombres : El Compasivo y El Misericordioso (Rauf, Rahim). Allh taàla le ha dado ms alabanza al
Profeta (Paz y bendicines sean con l) por sus palabras, Quien obedece al Mensajero est
obedeciendo a Allh978
Allh saba de la debilidad de los humanos en el obedecerle a l, de sus propios poderes, de
modo que l puso entre l y ellos un ser creado de su propia especie: Allh taàla ha investido a este
ser creado con algunas de sus propias cualidades de Compasin (ar-raàfa) y Misericordia (ar-rahma).
l despus hizo que la obediencia al Profeta fuece como la obediencia a l (taàla). Allh taàla le ha
dado an ms alabanza por sus palabras, Y no te hemos enviado sino como misericordia para todos los
mundos.979
Entonces, aquel que ha sido tocado por cualquir aspecto de esta misericordia ser salvo en los
dos mundos. El Mensajero (Paz y bendicines sean con l) es una misericordia para todos los
mundos quiere decir los seres humanos y los Jinn980
l (Paz y bendicines sean con l) es una misericordia para los creyentes por guiarlos, una
misericordia para los hypcritas por darle seguridad de no matarlos, y una misericordia para los
ncredulos por diferir su castigo. Ha sido relatado que el Profeta (Paz y bendicines sean con l) le dijo
a Jibril, Te ha tocado alguna de esta misericordia? l respondi, S, ants tema lo que me ira a
pasar, pero ahora me siento seguro por la manera en que Allh me bendijo cuando dijo, All
obedecido y digno de confianza.981
977
El Coran 3:164
El Coran 4:80
979
El Coran 21:107
980
Jinn: plural es Al-Jann : Allh taàla dice en el Coran, Y a los Jann (genios) los habamos creado con anterioridad a
partir del fuego del Samn. (15:27) Y Allh dice, Y cuando dijimos a los ngeles : Postraos ante Adam y se postraron ,
aunque no Iblis que era de los Jinn y no quiso obedecer la orden de su Seor.. (18:50)Y l dice, Dir : Entrad en el
Fuego en compaa de las comunidades de hombres y Jinn que hubo antes que vosotros (7:38) Estos versos clarifican
que los Jinn son una Nacin quines son invisibles a la mayor parte de los seres humanos. Son hembras y varnes ,
creyentes e ncredulos, Buenos y malos. Ellos sufrirn el Juicio de Allh como los seres humanos.
981
El Coran 81:21
978
145
Se ha dicho de sus palabras, Si fueras a tratar de contar las bendicines de Allh, no las
pudieras contar. Se ha dicho que sus bendicines (ni`ma) aqu quiere decir Muhammad (Paz y
bendicines sean con l) y lo que hemos mencionado del verso del Coran.
Allh da xito en el llegar a la Verdad
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2
Sobre el Mencionar de Algunos de los Milgros del Profeta
Entre sus milgros (Paz y bendicines sean con l) fu el partir de la luna cuando los idlatras
(al-mushrikeen) se reunieron con l en Mecca. Dijeron, Si es verdad que eres Profeta, parte la luna.
Entnces el Profeta (Paz y bendicines sean con l) le pidi a su Seor. Y la luna se parti en
dos partes. Despus dijo (Paz y bendicines sean con l), Sean testigos!
Entre sus milgros (Paz y bendicines sean con l) fu cuando el rbol habl y fu testigo de su
ser Profeta y cuando el rbol le respondi hasta que estuvo frente a l (Paz y bendicines sean con l) y
despus volvi a su lugar. Esto pas en muchas ocasines. Tambin entre sus milgros (Paz y
bendicines sean con l) fu cuando su comida glorificaba a Allh mientras la coma. Y tambin
cuando le hablaban los animales y se postraban a l. Vino hacia l (Paz y bendicines sean con l), un
Beduino con un lagartjo y le dijo, Por Allh! No voy a creer en t hasta que ste lagartjo crea en t.
y lo tir al frente del Profeta quin dijo, Lagartjo! Quien soy? y el lagartjo le contest en voz
clara, T eres el Mensajero del Seor de los Mundos y el Sello de los Profetas, el que te acepte tendr
xito, y el que te niege sufrir prdida. Y entnces el Beduino fu Musulmn.
Una vez el Profeta (Paz y bendicines sean con l) entr al jardn de un hombre que era de los
Ansaar. En el jardn haba una oveja que cuando lo vi se postr hacia l (Paz y bendicines sean con
l). Y entr a otro jardn donde haba un camello. Nadie entraba al jardn sin que el camello lo atacara.
Pero cuando el Profeta entr, llam al camello. El camello vino hacia l, puso su narz en la tierra y se
arrodill para l (Paz y bendicines sean con l). Despus el Profeta dijo, No hay nada entre los cielos
y la tierra que no sepa que yo soy el Mensajero de Allh, menos aquellos entre los Jinn y Hombres que
son rebeldes.
Entre los milgros fu la vez cuando las palomas le hicieron sombra el da que conquistaron a
Mecca. Hubo otro camello con una oreja partida que habl con el Profeta de s mismo, lo pusieron a
pastorear y la besta salvaje lo evado y le dijo, Le perteneces a Muhammad. Despus que muri el
Profeta, el camello no coma ni beba hasta que se muri.
Tambin entre sus milgros fu darle vida a los muertos. Una vez le di vida a una nia quin
fu enterrada viva por su padre. Sali de la tumba y dijo, A tu servicio, o Mensajero de Allh ! A tu
buen gusto! l (Paz y bendicines sean con l) le dijo, Tus padres ahora son Musulmnes. Si quieres
te regresar a ellos. Ella dijo, No tengo necesidad de ellos. Encontr que Allh es mejor para m que
ellos. Tambin hubo un jven de los Ansaar que muri y dejo atrs una madre quin ya era anciana. La
seora se quej al Profeta (Paz y bendicines sean con l). l le hizo suplca a Allh por ella. Y cuando
le quitaron la tela de por encima de la cara de su hijo, l se levant y comi con la gente. Entre ellos
(los milgros) fu el curar de los enfermos y aquellos con enfermedades. Un hombre ciego vino a l
(Paz y bendicines sean con l) y se quej y Allh le devolvi su vista. l (Paz y bendicines sean con
l) le escupi en los ojos a Fudayk quin no poda ver, y entnces pudo ver. Habib ibn Fudayk dijo,
Lo v ensartar una aguja cuando tena 80 aos. A Khultham ibn Al-Husayn le dispararon en la
garganta en la Batalla de Uhud. El Mensajero de Allh (Paz y bendicines sean con l) le escupi en la
herida y lo cur.
l (Paz y bendicines sean con l) escupi en el ojo de Abdullah ibn Unays y no se le infecto ni
se puso sptico. l (Paz y bendicines sean con l) escupi en los ojos de Al ibn Abi Taalib (que Allh
est complacido con l) en el Da de Khaybar. Tena un dolor en los ojos y se cur. l (Paz y
bendicines sean con l) le escupi en la herida que tena Salama ibn Al-Akwa` en el muslo, que
recibi durante la Batalla de Khaybar y lo cur. l escupi en el pie de Zaid ibn Muàdh y lo cur
cuando la espada apuntaba a Ka`b y le di a l, cuando mataron a Ka`b ibn Al-Ashraf. l (Paz y
147
bendicines sean con l) escupi en el muslo roto que tena Ali ibn Al-Hakam durante la Batalla de la
Zanja, y se le cur inmediatamente estando en su lugar listo para la batalla.
Abu Jahl le cort la mano a Muàwwidh ibn Àfra quin fu cargando con ella hacia donde
estaba el Profeta (Paz y bendicines sean con l). l (Paz y bendicines sean con l) la escupi y la
reemplaz y no se le cay. A Khubayb ibn Yasaf le cortaron el cuello en la Batalla de Badr, se lo
cortaron tanto que le colgaba. El Mensajero de Allh (Paz y bendicines sean con l) le escupi, lo
puso para atrs y lo cur. Una mujer trajo a su hijo quin estaba posedo, El Profeta le toc el pecho y el
nio vomit algo que pareca un perrito negro y lo cur. Una olla que estaba hirviendo se vir y le cay
en el brazo a Muhammad ibn Hatib, el Profeta le escupi en el brazo y se le cur inmediatamente.
Shurahbil tena un corte en su mano que le impeda agarrar su espada y las riendas de su
animal. El Mensajero (Paz y bendicines sean con l) le apret la mano hasta que se lo quit. l (Paz y
bendicines sean con l) tena un Jubba (un tipo de ropa) que se pona. Cuando muri, lo lavaban y el
agua del Jubba se usaba como un remedio para aquellos que estuvieran enfermos.
Tambin entre los milgros fu cuando ech lo que quedaba del agua de su wud en el pozo
de Quba y nunca se redujo. l (Paz y bendicines sean con l) escupi en un pozo que haba en la casa
de Ànas y despus no haba agua en Madina ms dulce que esa. Una vez l (Paz y bendicines sean
con l) pas por agua salada y se convirti en agua buena. l (Paz y bendicines sean con l) le di su
lengua para chupar a Al-Hassan y Al-Hussein, cuando tenan sed y se les calm la sed (cuando eran
nios). l (Paz y bendicines sean con l) le di un palo de madera a Ùkasha cuando se le rompi la
espada en la Batalla de Badr, y se convirti en una espada afilada y reluciente. Le di un palo de palma
a Abdullah ibn Jahsh cuando se le perdi la espada en la Batalla de Uhud, y este palo tambin se
convirti en espada. l (Paz y bendicines sean con l) le limpi la sangre a Aìdh ibn Àmr de la cara
cuando fu herido en la Batalla de Hunayn. Y despus l tuvo un resplandor en su cabello. l (Paz y
bendicines sean con l) le toc la cabeza a Qays ibn Zayd al-Judhami, y cuando muri a la edad de
100 aos, todo su cabello era blanco, menos en el lugar donde lo toc el Profeta- era negro. sto
tambin fu dicho de Amr ibn Tha`laba Al-Juhani. l (Paz y bendicines sean con l) le toc la cara a
Qatada ibn Milhaan y su cara brillaba como un espejo. El Profeta le puso la palma de su mano en la
cabeza de Handhala ibn Hudhaim y lo bendijo, y el que tuviera hinchazn y colocaba la parte en el
lugar donde la palma del Mensajero de Allh lo haba tocado, la hinchazn desapareca. Cuando alguien
estaba loco o enfermo iba hacia el Profeta, l (Paz y bendicines sean con l) los tocaba y los sanaba.
La gente tena sed en el Da de Hudaybiyya y el Profeta (Paz y bendicines sean con l) puso su
mano en la vasija. Cuando eso, haba poca agua y despus fluj el agua de entre sus dedos. La gente
calm su sed e hicieron wud. Eran 1,500 personas. Un Beduino vino hacia el Profeta (Paz y
bendicines sean con l) y le pregunt, Como puedo saber que eres un Profeta? l (Paz y
bendicines sean con l) le dijo, Llamar a un racimo de dtiles de esa palma para que atestigen que
yo soy el Mensajero de Allh (Paz y bendicines sean con l). Entonces el Mensajero de Allh (Paz y
bendicines sean con l) llam, y el racimo descendi hasta estar cerca del Profeta y dijo, Vuelvan!,
y volvieron. Y el Beduino fu Musulmn.
Entre las seas de los milgros del Mensajero de Allh (Paz y bendicines sean con l) fu
cuando predijo los acontecimientos de lo oculto. Predijo el dao que iban a pasar los Ahl Al-Bayt, y
de las matanzas y mucho ms. l (Paz y bendicines sean con l) dijo, El ms desdichado de la gente
es el que tia la barba de Al con sangre. l (Paz y bendicines sean con l) tambin dijo que Al sera
el repartidor del Fuego, sus amistades (awliyaà) irn al Jadn del Paraso y sus enemigos al Fuego. l
(Paz y bendicines sean con l) predijo que a Uthman lo iban a matar mientras lea el Coran, y que su
sangre iba a caer sobre las Palabras de Allh, Si creen en lo mismo que creis vosotros, habrn seguido
148
la gua, pero si se apartan de ello(sabe) que estn en contra. Allh te basta contra ellos, l es Quien
oye y Quien sabe..7
l (Paz y bendicines sean con l) predijo los juicios y sedicines que iban a aparecer mientras
Umar estuviera vivo. Predijo la guerra que Az-Zubair iba a declarar contra Al (que Allh est
complacido con los dos). l (Paz y bendicines sean con l) predijo que los perros de Al-Hawàb le
iban a ladrar a una de sus esposas y que iban a matar a muchos alrededor de ella. Se realiz con
Àisha en el Da del Camello. l (Paz y bendicines sean con l) predijo que un grupo injusto iba a
matar a Ammar. Fueron los compaeros de Muàwiya quines lo mataron. l (Paz y bendicines sean
con l) dijo de un grupo que inclua a Abu Hurayra, Samura ibn Jundub y Hudhayfa, El ltimo de
ustedes va a morir en un fuego.8 Samura se quem accidentalmente en el fuego en cual muri. l (Paz
y bendicines sean con l) dijo, El khalifate se quedar con los Quraysh mientras establescan sta
religin (deen). l (Paz y bendicines sean con l) predijo diciendo, Habr de Thaqif un mentiroso y
un destructor. Fueron Al-Hajjaj ibn Yusuf y Al-Mukhtar ibn Ùbayd. l (Paz y bendicines sean con
l) predijo que Musaylima iba a ser destruido por Allh y que Fatimah sera la primera de su familia en
seguirlo a la tumba. l (Paz y bendicines sean con l) predijo de la existencia de Ùwais Al-Qarni y
que vendran Amires (lderes) quines iban a demorar la oracin hasta despus de su tiempo. Predijo de
la aparencia de los Qadariya9 y los Rafiditas y que los Ansaar iban a diminuir hasta que fueran como la
sal en la comida. Y que ellos, los Ansaar, se iban a reunir con despotismo despus de l (Paz y
bendicines sean con l) . Dijo de Al-Hassan, ste hijo mio es un Amo (sayyid) y por medio de l,
Allh har paz entre dos grupos poderosos de los Musulmnes. l (Paz y bendicines sean con l)
predijo que iban a matar a Al-Hussein. Y l (Paz y bendicines sean con l) predijo diciendo, Una
ciudad ser construda entre el Tigris y Dujayl y Qutrubull y As-Sara. El tesoro del mundo lo llevaran
hacia ah, y la tierra se lo va a tragar. Esto quiere decir, la ciudad de Baghdad.
Los milgros del Mensajero de Allh (Paz y bendicines sean con l) son como un Mar sin
orilla (bahrun laa saahila lahu). Se ha escrto en muchos libros. El que desea verlos, debe estudiar el
libro Àsh-Shifaì de Qadi Ìyaad.
El Coran 2:137
Samura ibn Jundub: fue el ltimo en sobrevivir de los tres. Muri cuando era anciano y senil. Trat de calentarse sobre un
fuego y se quem en el.
9
Qadariya: crean que las cosas no son decretas por Allh, sino que el hombre es el creador de sus propias accines y
poder (qudra) por eso el nombre. No debe ser confundido con el Qaadlriya: El orden espritual de los sufis que siguen
las enseanzas de Shaykh Abd Àl-Qaadir Al-Jaylani (que Allh est complacido con l). El autor de este libro era uno de
los lderes de esta Hermandad en Africa.
8
149
Los Derechos que la Gente le Debe al Profeta (Paz y bendicines sean con l)
Es obligatorio (yajibu) creer en l (Paz y bendicines sean con l), obedecerlo, y seguir su
Sunnah (sus hechos) y dejar lo que contradice en palabras y hechos (qawlin wa fi ìln). Allh taàla
dice, Di: Si amis a Allh, seguidme, que Allh os amra y perdonar vuestras faltas. Allh es
Perdonador y Compasivo.10 Y l taàla dice, Pero no, por tu Seor que no creern hasta que te
acepten (Muhammad) como rbitro en todo lo que sea motivo de litigio entre ellos y luego no
encuentren en s mismos nada que les impida aceptar lo que decidas y se sometan por completo.11 Y l
taàla dice, Realmente en el Mensajero tenis un hermoso ejemplo para quien tenga esperanza en
Allh y en el Ultimo Da y recuerde mucho a Allh.12
Ha sido relatado que el Mensajero de Allh (Paz y bendicines sean con l) dijo, El que
escucha mis palabras, y se las aprende de corazn y se porta de acuerdo a ellas, vendr en el Da del
Juicio con el Coran. l (Paz y bendicines sean con l) dijo, Hacer un poco de lo que es Sunnah es
mejor que hacer mucho de lo que es innovacin (bidà)13. l (Paz y bendicines sean con l) tambin
dijo, El que le d vida a cualquira de mi Sunnah, que ha muerto despus de m, tendr la recompenza
de todo aquel que acte por ella sin reducirle la recompenza de ninguna manera. Y el que introduzca
innovacines que dirigan mal (y equivoquen a la gente), que no le de placer a Allh y a su Mensajero,
tendr el pecado de todo aquel que acte por ella sin reducirle la carga14. Umar ibn Abd`l-Azeez dijo,
El Mensajero de Allh hizo una Sunnah, y la gente en cargo despus de l (Paz y bendicines sean
con l) hizieron su Sunnah. El aceptarlas es creer en el Libro de Allh, y el actar por ellas es obedecer
a Allh, y drle poder al Deen (religin) de Allh. Nadie debe cambiar lo Sunnah , alterarlo lo Sunnah,
o ver la opinion de aquellos que estn en contra de lo Sunnah. Aquel que siga lo Sunnah ser guiado. Y
el que bsque ayuda por lo Sunna tendr victoria. El que est en contra y siga otra manera en vez de la
manera de los creyentes, Allh lo encargar con lo que cambi, y lo asar en Jahannam el cual es un fin
malvado. El Mensajero de Allh (Paz y bendicines sean con l) dijo, La misericordia de Allh est
con mis Khalifs. Le preguntaron, Quines son tus Khalifs? l (Paz y bendicines sean con l) dijo,
Aquellos que le dn vida a m Sunnah y se lo enseen a la gente. Aquel que le d vida a m Sunnah,
me ha dado vida a m. Y el que me d vida, estar conmigo en el Paraso.15 Imam Malik (que Allh
est complacido con l) dijo, Lo Sunnah es el arca de No, el que embarque sera salvo y el que lo deja
se ahogar. Ha sido relatado que el Mensajero de Allh (Paz y bendicines sean con l) dijo,
Algunos hombres sern empujado lejos de mi fuente (cuenca) como se espanta a un camello callejero.
Le llamar a ellos y le dir, Vengan aqu, Vengan aqu! Entnces algo dir Hicieron cambios despus
de ti. Entnces dir, Vayance! Vayance!16 A Aquel que no le guste m Sunnah, No es de m.17 l
(Paz y bendicines sean con l) tambin dijo, Aquel que invente algo en nuestras rdenes, que no es
parte de ellas, es un renegado (raddun)18. l (Paz y bendicines sean con l) dijo, Cada Ummah
tiene una cualidad destructiva, y la cualidad destructiva de mi Ummah son las passines corruptas.
Ha sido relatado que el Profeta dijo, Aquel que vire su cara lejos del compaero de la innovacin
10
El Coran 3:31
El Coran 4:65
12
El Coran 33:21
13
Relatado por Ad-Darimi con la autoridad de Al-Hasan ibn Al-Hasan.
14
Relatado por Àmr ibn awf Al-Muzani con la autoridad de Bilal ibn Al-Harith.
15
Relatado por Al-Isbahani con la autoridad de Anas.
16
Relatado por Muslim, Imam Malik y Abu Dawud con la autoridad de Abu Hurayrah.
17
Relatado por Al-Bukhari con la autoridad de Anas ibn Malik.
18
Relatado por Muslim con la autoridad de Anas ibn Malik.
11
150
(bidà), Allh le llenar el corazn de seguridad y creencia (imnan wa ìmaanan). Tambin dijo,
Aquel que ensee reverencia por el compaero de la innovacin, ha ayudado en la destruccin de AlIslm. Sufyaan At-Thawri dijo, Para Ibls, la innovacin (al-bidà) es ms querida que la
desobediencia (al-ma`siya) esto es porque uno se puede arrepentir de la desobediencia. Laith ibn
Sa`d dijo, Aunque veas al compaero de la innovacin caminando sobre el agua, no lo acepetes.
Imam Shaafi dijo, Aunque veas al compaero de la innovacin volando por el aire, no lo aceptes.
Bishr Al-Hafi dijo, El mirar a la gente de passines (ahl `l-hawaì) causa un corazn dro. El mirar a
la gente de pecado (al-faasiq) extingue la luz del Iman (creencia). Le preguntaron a Abu Hafs, Que
es la innovacin (al bidà)? l contest, Es obstrur la justicia, descuidarse de lo Sunnah, seguir la
opinin de uno mismo y sus passines, y ser negligente de imitacin y seguir.
151
4
La Necesidad de Amar al Profeta (Paz y bendicines sean con l)
Allh taàla dice, Di: Si vuestros padres, hijos, hermanos, esposas, vuestro clan familiar, los
bienes que habis obtenido, el negocio cuya falta de beneficio temis, las moradas que os satisfacen, os
son ms queridos que Allh, su Mensajero y la lucha de su camino..Esperad hasta que Allh llegue con
Su orden.19 Este verso es suficiente apollo a la necesidad de amarlo (Paz y bendicines sean con l).
El Mensajero de Allh (Paz y bendicines sean con l) dijo, Ninguno crera verdaderamente hasta que
yo sea ms querido que sus hijos, sus padres, y toda la gente.20
Entre las seales del amor por l y el amor por sus tradicines (hadith) es el preferir seguirlo a
l (Paz y bendicines sean con l) en todo y obedecer sus rdenes, y evitar lo prohibido. Es tener
buenos modales en tiempos fciles y en tiempos difciles , en tiempos de alegra y en tiempos de
desespero. Entre los signos del amor por l, es el preferir lo que el Profeta puso como ley, en vez de
nuestras passines o apetitos. Aquel a quin lo describa lo que hemos mencionado, su amor por el
Profeta es perfecto. El que est contra lo que hemos mencionado, su amor por el Profeta tiene defectos.
Entre la seales del amor por el Profeta es el mencionarlo mucho. Aquel que ama algo , lo menciona
mucho. Entre ellas es tener un gran anhelo en conocerlo. Entre ellas es mostrar estma y respeto cuando
mencionan su nombre. Tambin es el sentir amor por los Ahl`l-Bayt y sus compaeros- los Muhajirun y
los Ansaar, y ser hostil contra aquellos que los odian. l (Paz y bendicines sean con l) dijo acerca de
Al-Hassan y Al-Hussein, O Allh! Yo los amo, por eso amalos. l tambin dijo, Aquel que los ame,
me ama a m, y el que me ame a m, ama a Allh. Aquel que los odia, me odia a m, y el que me
odia a m, odia a Allh. l (Paz y bendicines sean con l) tambin dijo, Allh! Allh! Ms
compaeros! No los hagan blancos despus de m! Aquel que los ame , los ama por amor a m. Aquel
que los odie, los odia por odio a m. Aquel que le haga dao, me hace dao a m. El que me hace dao a
m, le hace dao a Allh. Y el que le hace dao a Allh, est a punto de ser agarrado! La manera del
Salaf era amar todo que saban que el Profeta amaba, hasta las cosas permitidas (al-mubaahaat). Entre
estas cosas es el amor al Coran por mucha recitacin, comportarse de acuerdo a el, y entenderlo (el
Coran).
Entre las seales es tener amor por lo Sunnah, el amor por el Ms All, y el odio por esta vida,
menos lo que es necesario para llegar seguramente al Ms All. Entre las seales del amor por el
Profeta (Paz y bendicines sean con l) es mostrar compasin (shafaqa) y misericordia (rahma) por
esta Ummah, dandole consejos sinceros, luchar por su mejor inters, quitar lo que le haga dao, y el
preferir a los pobres entre ellos en vez de los ricos cuando se junten., y otro que eso. Entre las seales
del amor por el Profeta (Paz y bendicines sean con l) es el amor por la pobreza (hubbu al-faqr). Esto
es porque el Profeta (Paz y bendicines sean con l) le dijo a un hombre, Si de verdad me amas,
entnces preparate para la pobreza rapidamente.21 Entre ellos es guardar su santidad, tener estma por
l despus de su muerte, como la hubieras tenido cuando estaba vivo. Abu Ibrahim At-Tujubi dijo , Es
obligatorio para cada creyente ser humilde (yakhdaù), tener temor (yakhshaù) y estar quieto (yaskun)
cuando menciones al Profeta (Paz y bendicines sean con l) o mencionan al Profeta en su presencia.
Deben ser respetuosos y crtes como si estuvieran en la presencia de l (Paz y bendicines sean con
l), tomando los modales que Allh nos ense. Allh dice, Vosotros que creis! No subis la voz
por encima de la del Profeta ni le hablis a voces como hacis entre vosotros, no vaya a ser que nuestras
obras se malogren sin daros cuenta.22 Cuando el Amir Al-Mu`minin Abu Ja`far also su voz en la
19
El Coran 9:24
Relatado por Al-Bukhari y Muslim con la autoridad de Anas ibn Malik.
21
Relatado por Abdullah ibn Mughaffar.
22
El Coran 49:2
20
152
mesquita del Profeta, Imam Malik le dijo, Cuando le mencionaban el Profeta (Paz y bendicines sean
con l) a Ayyub As-Sakhtiyani, l lloraba hasta que sus ojos estuvieran rojos. Hammad ibn Zaid
dijo , Alzar la voz cuando se est recitando las tradicines de l (Paz y bendicines sean con l) es
como si le alzaras la voz en su presencia.
Imam Malik ( que Allh tenga misericordia con l) nunca relataba una tradicin (hadith) del
Mensajero de Allh (Paz y bendicines sean con l), a menos que estuviera en estado de wud, por
respeto a l (Paz y bendicines sean con l). Y cuando mencionaban al Profeta (Paz y bendicines sean
con l), su color cambiaba hasta que la gente que estaba en su leccin se preocupaban. Un da le
preguntaron sobre esto y l contest, Cuando vea a Muhammad ibn Al-Mukkadir, cada vez que le
preguntaban sobre un Hadith, lloraba hasta que se le ponan los ojos rojos. Y a Ja`far ibn Muhammad
que se rea mucho y charlaba, pero cuando mencionaban al Profeta (Paz y bendicines sean con l) , en
su presencia se pona plido. Nunca dijo un hadith sin estar en estado de wud. Cuando Abdu`r
Rahman ibn Al-Qasim mencionaba al Profeta (Paz y bendicines sean con l), su color cambiaba hasta
que su cara pareca como si toda la sangre se le haba ido de ella y su lengua se le secaba por respeto a
el Mensajero de Allh (Paz y bendicines sean con l). Cuando mencionaban al Profeta (Paz y
bendicines sean con l) en la presencia de Amir ibn Abdullah ibn Az-Zubair, l lloraba hasta que no
tena ms lagrimas en sus ojos. Imam Malik tambin dijo, V a Az-Zuhri, l era el ms amable de la
gente. Y cuando mencionaban al Profeta (Paz y bendicines sean con l) en su presencia, era como si
no reconociera a nadie y como si yo no lo conociera. Cuando mencionaban al Profeta (Paz y
bendicines sean con l) en la presencia de Safwaan ibn Sulaim, l lloraba hasta que la gente se
levantaba y lo dejaban.
Abdullah ibn Mubarak dijo, Una vez estuve com Malik cuando relataba un Hadith, un
escorpin lo pic 16 veces hasta que cambi de color y se puso plido, y an no par en medio del
hadith del Mensajero de Allh (Paz y bendicines sean con l). Cuando la gente se fu, le pregunt
sobre eso. Me inform diciendo, Tuve paciencia por respeto al hadith (dicho) del Mensajero de Allh
(Paz y bendicines sean con l). Entre las seales de estma y buena opinin por l (Paz y
bendicines sean con l), es tener estma por todas las cosas conectadas a l, y honor por sus lugares en
Mecca y Madina. Por esta razn Imam Malik nunca mont un animal en Madina. l deca, Siento
pena ante Allh por pizar un pie de animal en la tierra donde est enterrado el Mensajero de Allh!
Una parte del respeto a l (Paz y bendicines sean con l), es tener estma por su familia, sus
desendientes y sus esposas, Las Madres de los Creyentes. El Profeta (Paz y bendicines sean con l)
dijo, Les imploro por Allh! La gente de m casa!23 Una vez llam a Fatimah, Al-Hassan, AlHussein, y Al y los cubri en su vestimenta y dijo, O Allh! Esta es la Gente de M Casa (ahl `l-bayti)
qutale todas las impurezas y purifcalos completamente!24 Despus dijo, Reconocer a la familia de
Muhammad es estar lbre del Fuego. Los eruditos han dicho, Reconocer (ma`rifa) aqu quiere decir
el reconocer su puesto en relacin al Profeta (Paz y bendicines sean con l). Ma`rifa es lo que trae
conocimiento de los derechos y respetos que se le deben por ser familia de l. l (Paz y bendicines
sean con l) dijo, El que me tiene como amo (mawlaa), entnces Al tambin es su amo. O Allh! se
amigo de aquellos que sean amigos de l, y odia a aquellos quines lo odian.25 Tambin le dijo a Al,
Slo aquel que cree te puede amar, y slo un hypcrita te puede odiar.26 Y dijo acerca de su to AlAbaas, Aquel que le haga dao a m to, me ha hecho dao a m. Una vez llam a Al-Abaas y a sus
hijos, los junt y los arrop con su vestimenta y dijo, O Allh! Esta es la Gente de m Casa (ahl `l23
Relatado por Muslim con la autoridad de Zaid ibn Arqam.

Relatado por At-Tirmidhi con la autoridad de Umar ibn Abi Salama.
25
Relatado por Ahmad ibn Hanbal.
26
Relatado por Muslim.
24
153
bayt). Velalos del Fuego como yo los estoy velando. La viga de la puerta y las paredes dijeron,
Amen! Amen!27
El Profeta (Paz y bendicines sean con l) dijo, Allh escoji a mis compaeros sobre los
dems en existencia, menos los Profetas y Los Mensajeros. Y escoji cuatro de ellos para mi: Abu
Bakr; Umar; Uthman; y Al. Allh los hizo los mejores de todos mis compaeros. Y en todos mis
compaeros hay Bin.28 Tambin dijo (Paz y bendicines sean con l), Aquel que me preserva con
respeto a mis compaeros vendr hacia mi en mi Fuente (cuenca). Y Aquel que no me preserve con
respeto a mis compaeros no vendr a mi Fuente (cuenca)29.
Es obligatorio para todos los Musulmnes respetar a los compaeros del Profeta (Paz y
bendicines sean con l), seguirlos, alabarlos, no hablar de sus diferiencias,y rechazar los reportes de
cualquiera de los historiadores o transmitores ignorantes quines restan el valor o merto de cualquiera
de los compaeros. Si hubo algo incierto que fue reportado acerca de ellos con respecto a pruebas y
dificultades que pasaron entre ellos, entonces acepta la mejor interpretacin. Es mejor evitar esto por
medio del mencionar sus buenas obras, y guardar silencio sobre cualquier otra cosa. Que Allh nos
provea con esto y que nos haga morir mientras los queremos y los seguimos. Amen!
27
Relatado por Al-Bayhaqi.

Relatado por Ad-Daylani con la autoridad de Jaabir ibn Abdallah.
29
Relatado por At-Tabarani
28
154
5
La Oracin Sobre El Profeta (Paz y bendicines sean con l)
Hacer la oracin sobre el Profeta(Paz y bendicines sean con l) por lo menos una vez en la
vida es obligatorio (fard)- como atestigar que es Profeta (nubuwwa). Esto es de acuerdo a lo que Allh
dice, Vosotros que creis! Haced oracin por l y saludadlo con un saludo de paz30. Hacerlo ms de
una vez es altamente recomendado (manduub) en lo Sunnah (los hechos del Profeta) del Islm y entre
las costumbres de su gente. Ha sido confirmado y recomendado hacerlo en el ltimo Tashahhud de la
Oracin (as-salaat), durante las horas de la noche ante de la salida del sol, al mencionar su nombre,
cuando se menciona su nombre en un libro, y durante la llamada a la Oracin (al-adhan). El Profeta
(Paz y bendicines sean con l) dijo, Polvo, en la cara para aquel que cuando mencionan mi nombre
en su presencia, no me manda las bendicines31. Ha sido confirmado y es recomendado hacerlo (dar
las bendicines) cuando entras y sles de las mesquitas y en las cartas despues del Basmallah32. El
Mensajero de Allh (Paz y bendicines sean con l) dijo, Aquel que me mande las bendicines en una
carta o un libro, Los Angeles continuaran pidiendo perdn por l mientras mi nombre est en ese libro o
carta. Tambien ha sido confirmado y recomendado hacer muchas oraciones sobre el Profeta (Paz y
bendicines sean con l) cada Viernes (Jumuà). En cuanto a la manera de hacer la oracin sobre el
Profeta (Paz y bendicines sean con l), hay muchas narracines acerca de esto. Debe examinar
algunos de los libros compuestos acerca de esto , como el Dalaaìl Al-Khayraat, Kunuuz Al-Asraar, y
otros33.
En cuanto a la excelencia de la Oracin sobre el Profeta (Paz y bendicines sean con l) es
como un Mar que a su fondo no puedes llegar. Entre ellos es el Dicho del Profeta (Paz y bendicines
sean con l), Aquel que Ora sobre mi una vez, Allh Ora sobre l diez veces, le quita 10 acciones
malas, y lo asciende 10 rangos34. Tambin dijo, El ms cercano de la gente a los hombres en el Da de
la Resurreccin seran aquellos quines ms hicieron oracines sobre mi35. l (Paz y bendicines sean
con l) tambin dijo, Alguna gente que no conozco vendr hacia m, y los voy a conocer solo por la
abundancia de Oracines que hicieron sobre m. Tambien dijo, Aquel que Ore sobre mi en mi
Tumba, lo oir. Y aquel que Ore sobre m mientras est ljos me la trairan. Tambin dijo, Nadie Ora
sobre m, sn que me la enseen cuando la termina36.
l (Paz y bendicines sean con l) dijo, Donde quiera que ests haz las Oracines sobre m.
Porque me alcanzarn de donde ests37. El Mensajero de Allh (Paz y bendicines sean con l) dijo,
Hagan muchas Oracines sobre m durante la noche radiante y el da radiante. Porque me llegar de
t38. El Profeta (Paz y bendicines sean con l) dijo, Jibril vino y me dijo, Muhammad, cuando te
mencionan por nombre frente a una persona y esa persona no Ora sobre t, (y muere) entrar al Fuego.
Y Allh lo pondr lejos de t. D: Amen. Despus dje Amen39. l (Paz y bendicines sean con l)
30
El Coran 33:56
Relatado por At-Tirmidhi con la autoridad de Abu Hurayra.
32
Basmallah: quiere decir escribir o decir Bismillahi`rRahmaani`r Raheem (En El nombre de Allah el
Misericordioso el Compasivo)
33
Otra obra famosa es el Dalaaìl de Shaykh Uthman por Shaykh Uthman ibn Fodiyo. Consiste de 19 oracines
diferentes sobre el Profeta (Paz y bendicines sean con l), con algunos de los mertos mencionados. Est
includo como parte de las letanas espesciales de Shaykh Uthman.
34
Relatado por Al-Bayhaqi con la autoridad de Anas ibn Malik.
35
Relatado por At-Tirmidhi con la autoridad de Ibn Masùd.
36
Relatado por Al-Bayhaqi con la autoridad de Abu Hurayra.
37
Relatado por Ibn Abi Shayba con la autoridad de Al-Hasan ibn Ali ibn Abi Talib.
38
Relatado por Ibn Shihaab.
39
Relatado por Al-Haakim con la autoridad de Muàdh ibn Jabal.
31
155
tambin dijo, El verdadero tacao es aquel que cuando me mencionan en su presencia no Ora sobre
mi40.
El Profeta (Paz y bendicines sean con l) dijo , Al que se le olvide Orar sobre mi, se le
olvidar el Camino al Paraso41. Tambin dijo, La gente no se sienta en una reunin en la cual no
hacen Oracines por el Profeta (Paz y bendicines sean con l), sn que la desgracia venga hacia ellos.
Y cuando entren al Paraso no vern algunas de sus recompensas42.
Algunos de los eruditos han dicho, Cuando una persona Ora sobre el Profeta (Paz y
bendicines sean con l) en una reunin, a esa persona se le recompensa por lo que acontezca en esa
reunin. Que Allh nos provea con el hacer muchas oraciones sobre l (Paz y bendicines sean con
l) hasta la muerte. Amen!
40
Relatado por An-Nasaì con la autoridad de Ali ibn Abi Talib.

Relatado por Al-Bayhaqi con la autoridad de Abu Hurayra.
42
Relatado por Al-Bayhaqi con la autoridad de Abu Saìd Al-Khudri.
41
156
6
El Juicio con Respecto A Quines lo Abusen, Le Encuentren Faltas, o Relatn lo que no es
Verdadero Acerca De l, Sus Hermanos Entre Los Profetas (Que la Paz Sea Con Ellos), La Gente
de Su Casa y Sus Compaeros
Allh taàla (Altisimo) dice, Los que ofenden a Allh y a su Mensajero, Allh los maldecir en
esta vida y la Otra. Ha preparado para ellos un castigo infame43. l taàla dice, Los que hacen mal a
Allh y al Mensajero de Allh, tendrn un castigo doloroso44.
O hermanos, que Allh les de xito en tener etiqueta propia hacia el Mesajero de Allh (Paz y
bendicines sean con l), en palabras, hechos, y pensamiento. Deben darse cuenta que el juicio de
aquel que abuse al Profeta (Paz y bendicines sean con l); le encuentre fallos en su ser (nafs), linaje
(nasab), su religin (deen) o cualquiera de sus caracteristicas; aquel que ensee desdeo hacia l; el
que lo compare con algo por ensear desprecio hacia l o el que diga tonteras sobre l (Paz y
bendicines sean con l) han de matarlo como aquel que diga que l (Paz y bendicines sean con l) es
un mentiroso o aquel que lo diga en pblico o aquel que insine lo mismo en que su intencin sea
desprecio por l (Paz y bendicines sean con l). Es igual para aquel que indique que no fue su
propsito abusar al Profeta (Paz y bendicines sean con l) tanto por desencanto, ignorancia, descuido,
o por palabra apresurada. El juicio es el mismo porque a nadie se le da excusa por incredulidad, por
ignorancia o por decir que fue un resbalo de lengua si su intelecto es sano. La nica excepcin es
cuando alguien es forzado hacerlo mientras su corazn est a paz en Creencia. Por ejemplo, alomejor le
atribuye un pecado mayor o menor al Profeta (Paz y bendicines sean con l), o decir que fall en
comunicar el Mensaje o call corto en un juzgamiento entre gentre, rechazar la gran medida de Su
Conocimiento o su abstencin, o decir que si l (Paz y bendicines sean con l) hubiera sido capaz de
tener cosas buenas- l (Paz y bendicines sean con l) se las hubiera comido, o negar un tema famoso
relatado por l (Paz y bendicines sean con l) que ha venido por muchos caminos de tranmisin, o el
que diga que era negro, o su decir, Si yo pregunto, El Profeta tambin pregunt. O su decir, Si yo soy
analfabeto, El Profeta tambin era analfabeto., o insultarlo por ser pastor de ovejas, o por lo que le
pas a l (Paz y bendicines sean con l) por las barbaridades de los ncredulos, por ser vencido en las
batallas, o por su cario por sus mujeres. El juicio por todo lo anterior si alguien lo manifesta, y su
objetivo es imputarle defectos al Profeta (Paz y bendicines sean con l); ha de ser declarado Incredulo
(at-takfir) y han de matarlo sin pedirle que se arrepienta (bi laa istitaaba). El juicio es el mismo para
aquel que diga lo que no es verdad con respecto a Allh, Los Profetas (que la Paz sea con ellos), y Los
Angeles. Esto es verdad de acuerdo a lo que se ha relatado con la autoridad de Al ibn Abi Taalib (que
Allh est complacido con l) que el Mensajero de Allh (Paz y bendicines sean con l) dijo, Aquel
que abuse a un Profeta, Mtenlo45.
43
El Coran 33:57.
El Coran 9:63.
45
Relatado por Ad-Daraqutni con la autoridad de Al-Husayn ibn Ali ibn Abi Taalib.
44
157
Y l (Paz y bendicines sean con l) orden que mataran a Ka`b ibn Al-Ashraf. Porque l le
habia causado dao a Allh y Su Mensajero (Paz y bendicines sean con l). l (Paz y bendicines sean
con l) mand a alguien a matarlo por asesinato sin llamarlo al Islm. La causa de esto fue por su
causarle dao al Profeta, no por su Incredulidad. Fue relatado que una mujer abus al Profeta (Paz y
bendicines sean con l) y El (Paz y bendicines sean con l) dijo, Quien se encargar de ella por
m? Un hombre de la gente de ella se par, fue y la mat. Despus el Profeta (Paz y bendicines sean
con l) dijo, Dos cabras no lucharn a cuernos por ella. Ibn Abbas dijo que un hombre ciego tena
una Umm Walad que maldeca al Profeta (Paz y bendicines sean con l). Su sangre fue derramada con
impunidad46.
Un hombre le fue grosero y le contest a Abu Bakr acerca de lo que habia dicho del Khalifate
(imperio). Abu Bakr se enoj hasta que algunos de los hombres quines estaban presentes querian
matar al hombre. Abu Bakr les dijo a ellos, Sientense! Eso no es para nadie excepto el Mensajero de
Allh (Paz y bendicines sean con l).
Uno de los gobernadores (àamil) de Umar ibn Abd`l-Azeez le escribi una carta pidiendole
consejo sobre: matar a un hombre quien habia abusado a Umar ibn Al-Khattaab. l le escribi para
atrs, No es lcito matar a un Musulmn por abusar a alguien, excepto al Mensajero de Allh. Su
sangre es legal. En cuanto a la ausencia de matar al Judo que le dijo al Profeta (Paz y bendicines sean
con l) Que la Muerte sea Contigo (as-saamu àlaikum), cuando era un tipo de maldicin sobre l; y
el hombre que le dijo al Mensajero de Allh (Paz y bendicines sean con l), Esto es un dividir por lo
cul el Rostro de Allh no fue pretendido; y los hipcritas (al-munafiqun) quines le causaban dao
con frecuencia- so fue al principio del Islm. Pero cuando el Islm fue establecido firmemente, y tuvo
victoria (idhharuhu), cualquier detractores que los Musulmnes tuvieran poder sobre ellos, y sus
asuntos eran conocidos eran sentenciados a muerte. En cuanto a los hipocritas, dijeron lo que dijeron en
secreto entre ellos. Y cuando lo que dijeron alcanz a (los Creyentes) lo negaron y juraron por Allh
que no lo habian dicho. Y lo que dijeron solamente lo escucharon los nios, esclavos, y mujeresquitarle la vida solo se permite cuando hay dos testigos justos (ad-damaaù laa tustabaahu illa bi
adlain). En cuanto al dicho de Aìsha, que l (Paz y bendicines sean con l) nunca tom venganza por
si mismo. Esto fue en respecto a aquellos asuntos en cuales no habian desdn (izraaù) y cuando el que
lo hizo su intencin no fue causar dao. Ms bien fue hecho con brusquedad y antipata de l. Como el
Beduino que mientras peda riquezas le hal la capa (al Mensajero {Paz y bendicines sean con l})
hasta que le marc el cuello. En cuanto aquel que exprese una declaracin en general (qawlun mujmalin)
que posiblemente quiera decir el Profeta (Paz y bendicines sean con l), aunque a l (Paz y
bendicines sean con l) no fue dirigido. Como el caso de un hombre que se enoja con otro hombre que
le debe dinero, entonces le dice a el, Bendicines a Muhammad (Paz y bendicines sean con l), y el
que busca repago le dice , Que Allh no bendiga aquel que lo Bendiga (al Profeta). Se ha dicho que
han de matar a ste hombre, porque su exprecin incluye a los Profetas (Que la paz sea con ellos) y los
Angeles que lo bendicen. Y se ha dicho que no han de matarlo porque quizo decir el hombre con quien
hablaba, pero ha de ser disciplinado (yuwaddabu). Si lo dice cuando no est enojado, lo han de matar.
Y no hay diferencia de opinin con respecto a sto (bi laa khilaaf). Igual que aquel que diga, Los
Profetas (que la paz sea con ellos) fueron dudados. Cuando alguien le dice, Me dudas? En cuanto
aquel que desea hacerle una injusticia a otro y le dice, Dudas al Profeta?, y l le responde , Dudo!;
o como aquel que dice si un Profeta o un Angel me abusa, yo lo abusara.; o algo asi- ha de ser
disciplinado (yuwaddabu) de acuerdo al juicio legal (ijtihaadan). Igual para aquel que se compare con
el Profeta (Paz y bendicines sean con l) o que compare a otra persona con l (Paz y bendicines sean
con l), para indicar el mismo contratiempo relacionado a l. Como decir, Si me llaman mentiroso,
46
Relatdo por Abu Dawuud con la autoridad de Ibn Abbas
158
Los Profetas (que la paz sea con ellos) fueron llamados mentirosos. O , Si hay mal en m, lo mismo
fue dicho de Los Profetas (que la paz sea con ellos). O algo igual que esto. Pues, si dice lo que fue
mencionado para subirse de categora, o por desviarse de ser expuesto (descubrido), esta bien. Pero, si
dice lo que fue mencionado por imputarle defectos a los Profetas (que la paz sea con ellos), entonces
deben matarlo. Pero si lo dice por tener consuelo-por encontrar comodidad en esto-no hay que
disciplinarlo por lo dicho. Fue relatado que un hombre que fue reprochado por ser indigente. l dijo,
Me van a reprochar por mi pobreza cuando el Profeta (Paz y bendicines sean con l) pastoreaba
ovejas?
Imam Malik dijo, El le aludi al Profeta (Paz y bendicines sean con l) algo fuera de lugar, y
creo que han de disciplinarlo. A los eruditos no le gustaba que alguien orara sobre el Profeta (Paz y
bendicines sean con l) cuando quedaban asombrados, porque solamente se ora sobre l (Paz y
bendicines sean con l) por deseo de la recompenza (li talaba thawaab) y por respeto y
sobrecogimiento (tawqeer) por l (Paz y bendicines sean con l). Se ha dicho que si se le dice a un
hombre, Callate! Tu eres un analfabeto (ummiyyun)! Y l dice, Y el Profeta no era analfabeto? La
gente debe tomarlo como ncredulo, hasta que demuestre anciedad por esto, y ensee arrepentimiento y
se arrepienta. Un ejemplo de lo que puede ser incluido en esto es la poesa de las personas indulgentes,
con respecto al comparar de los que fueron elogiados con el Profeta (Paz y bendicines sean con l).
Tambin con los escritores de cartas y correspondencia y lo que escriben en sus cartas.
Saìd Al-Kaazaruniyyu (que Allh est complacido con l) dijo, Todo lo que escriben es nada
ms que incredulidad. Como el decir, Su carta lleg y fue como el Noble Coran, o Su carta esta en el
lugar de revelacin, o Examin su carta noble. An si no fue su intencin, es nada ms que desdn.
Porque nada es ms Grande que el Mensaje Divino y el Libro de Allh, tanto que no se puede comparar
con cualquier otra cosa. Porque la mejor ruta para aquel que lo dice es tener buen carcter para prevenir
que lo maten. En cuanto al contar de historias, es mejor disaduarse de esto, porque no hay aprobacin
de esto. Porque los Musulmnes se han puesto de acuerdo sobre la prohibicin de lo que difame al
Profeta (Paz y bendicines sean con l). Le ensearon compasin a nuestros antecesores en el tiempo
que omitieron lo que difamaba al Profeta (Paz y bendicines sean con l) de los cuentos de las
expedicines militares. Que Allh preserve nuestros coraznes, lenguas y manos de esto, por Su
generosidad y abundancia. En cuanto al maldecir a los Compaeros, aquel que diga que ellos estaban
extraviados y eran ncredulos, se ha convertido en ncredulo y es obligatorio matarlo. Y si los injurian
fuera de lo dicho como los hombres se vilipendian el uno al otro, deben de castigarlo severamente como
leccin. Aquel que acuse a Aìsha (que Allh est complacido con ella) de adulterio o corrupcin han
de matarlo como ncredulo. Aquel que le diga a uno de los hijos de Fatimah (que Allh est complacido
con ella), Eres uno de linaje arruinado!, aunque no excluya al Profeta (Paz y bendicines sean con l)
y a su hija, si lo dice en general, o si su dicho sugiere que son todos ellos sin exclusin. Si confiesa a
esto, han de matarlo como ncredulo. Aquel que falsamente reclame ser descendiente del Profeta (Paz y
bendicines sean con l), han de pegarle severamente, denunciarlo y encarcelarlo hasta que su
arrepentimiento se haga aparente para todos ver.
Y Allh es el mejor que Sabe.
159
7
Sobre lo Que Occuri En Cuanto a la Enfermedad Que Caus el Fallecimiento del Profeta (Paz y
bendicines sean con l).
Su enfermedad comenz como dolor de cabeza en las ltimas dos noches del final de Safar, un
Mircoles. Se ha dicho que fue al principio de Rabiù Al-Awwal en la casa de Maimuna. En ese tiempo
l (Paz y bendicines sean con l) estaba haciendo su ronda de las casas de sus esposas. Cuando el
dolor de cabeza empeor, le pidi permiso a sus esposas para ser atendido en la casa de Aìsha. Ellas
dieron su permiso. Su enfermedad dur doce das, se ha dicho catorce das , y tambin se ha dicho diez
y ocho das. l (Paz y bendicines sean con l) oraba con la gente durante su enfermedad. Cuando
pasaron tres das, Bilaal pidi permiso para entrar donde el Profeta (Paz y bendicines sean con l).
Sali llorando y dijo, El Mensajero de Allh le ordena que ore con la gente.
Entonces, Abu Bakr fue a dirigir a la gente en Oracin. Cuando l vio el lugar del Profeta (Paz y
bendicines sean con l) vaco, se desmay donde estaba de pie. Ah fue cuando los Musulmnes
sacaron un grito. Cuando el Mensajero de Allh (Paz y bendicines sean con l) escuch el clamor,
llam a Al y Àbbas, se inclin sobre ellos y sali a las mesquitas y or. Despus dijo, O
Compaeros Musulmnes! Estn bajo la proteccin y refugio de Allh. Y Allh es mi Khalifa para
ustedes. Deben adherirse al temor de Allh (taqwa) y guardar obediencia hacia l. l es Aquel quien
los separa de ste mundo y todo lo que ocurre en el.
Un da sali de la mesquita y descans sobre Al y Al-Fadl mientras Al-Àbbas caminaba por
delante. Cuando alcanz el Minbar (de donde se predica), se sent en el escaln ms bajo. Di su
saludo a la gente y ellos lo saludaron. Despus alab y glorifico a Allh y dijo, O Gente me ha
alcanzado que temen mi muerte (takhaafuna àlayya`l mawt). A caso hubo un Profeta ntes que yo, que
habit para siempre con aquellos a quien fue mandado? Entnces en ese caso me quedara con ustedes
para siempre. Pero Ay! Estoy apegado a mi Seor, mientras ustedes estan apegados a m? Entnces les
encargo que se comporten amablemente con los Muhajirun ellos son los delanteros. Y les confo que se
comporten amablemente con los Ansaar. Aquel a quien le den autoridad entre ustedes, accepten lo
mejor de sus obras y olviden sus ofensas. No procuren sobrepasarlos, a caso no soy su capital, mientras
son subsiguientes a mi? A caso nuestras citas no han de ser en la Fuente (Cuenca)? Aquel entre ustedes
que se le prohiba en el Lugar del Pare le han prohibido todo el bien. Aquel entre ustedes que desea
volver a m maana, debe retener su mano y su lengua, menos lo que sea necesario. O Gente!
Ciertamente los pecados alteran las bendicines.
Y de esto fue que sali enfermo (mawùkan) con su cabeza vendada. El (Paz y bendicines sean
con l) fue y se sent en el Minbar y la gente se reunieron a su alrededor. El (Paz y bendicines sean
con l) alab y glorifico a Allh. Despus dijo, Ama ba`d, O Gente! Se acerca el tiempo en cuando me
tendr que ir de su compaa. l cuyo espalda golpe, aqu est mi espalda. Venga y obtenga su
represalia. l cuya riqueza tom, aqu esta mi riqueza. Venga y tme su restitucin. l cuyo honor
unsult, venga y obtenga su represalia. No hay nada que adoro ms de ustedes que tomen de m los
derechos que les debo. Porque espero encontrarme con Allh con semblante alegre. Despus un
hombre se puso de pie y le dijo, Te acuerdas del da que una persona pobre pas por tu lado y me
ordenaste que le diera tres Dirhams? Entnces el Mensajero de Allh (Paz y bendicines sean con
l)le dijo a Fadl ibn Al-Àbbas, Dle a l, O Fadl. El hombre recibi su debida y se sent. Despus l
(Paz y bendicines sean con l) dijo, O Gente! Aquel que tenga algo contra l, debe devolverlo. No
sean como el hombre que dice lo vergonzoso. Porque la vergenza y desgracia de esta vida sera ms
fcil que la vergenza y desgracia de la prxima vida. Entonces un hombre se puso de pie y dijo,
Tengo tres Dirhams contra m, que obtuve en el Camino de Allh. Lo tom porque lo necesitaba. El
(Paz y bendicines sean con l) dijo, O Fadl! Tomlo de l. Durante estos ltimos das l (Paz y
bendicines sean con l) haba dejado seis Dinares con Aìsha. Le dijo a ella, Que has hecho con
160
aquel oro? Ella (que Allh est complacido con ella) dijo, Todava lo tengo. l (Paz y bendicines
sean con l) dijo, Gstelo en el camino de Allh.
Despus el Profeta (Paz y bendicines sean con l) se desmay y perdi el conocimiento.
Cuando recobr conocimiento, le pregunt, Has gastado aquel oro? Ella (que Allh est
complacido con ella) le dijo, No. Y lo coloc en su mano. l (Paz y bendicines sean con l) lo cont
y eran los seis Dinares de oro. Despus dijo, No es la opinin de Muhammad con su Seor, que Lo
encuentre mientras esto (el oro) est con l (Paz y bendicines sean con l). l (Paz y bendicines
sean con l) entonces lo dio todo en el camino de Allh. Este fue el mismo da en que muri. Un da
durante este tiempo l (Paz y bendicines sean con l) le quit la cortina a su cuarto para ver a la gente.
Esto fue un Lunes y ellos estaban orando la oracin de la Madrugada (salaatu `l-fajr). Cuando
vi esto l (Paz y bendicines sean con l) sonri ampliamente. Abu Bakr pens que l (Paz y
bendicines sean con l) iba a salir a dirigir la oracin. Entonces se ech para atrs para unirse a la
linea de la oracin. El Profeta (Paz y bendicines sean con l) les seal que terminaran su oracin.
Despus baj la cortina y ese da fue que falleci. Entre esto es que Jibril (que la paz sea con El) lo
visito repetidamente por tres dias con mensajes de Allah taàla. Uno de los das Jibril (que la paz sea
con l) le dijo, Ciertamente Allh me ha enviado exclusivamente y por honor a Usted. l (taàla) te
pregunta mientras sabe mejor de tu estado, Como te encuentras? l (Paz y bendicines sean con l)
dijo, O Fiel de Allah! Encuentro mucho dolor. El tercer da Jibril (que la paz sea con l) vino con el
Angel de La Muerte. l dijo, O Muhammad! Ciertamente este es el Angel de la Muerte. Est pidiendo
permiso para entrar, aunque nunca le ha pedido permiso a un hijo de Adm (Adn) antes que a t, ni le
ira a pedir permiso a nadie despus de t.
l (Paz y bendicines sean con l) dijo, Tiene permiso para entrar. Entonces el Angel de La
Muerte entr hacia el Mensajero de Allh (Paz y bendicines sean con l) y estuvo de pie frente a l
y dijo, O Mensajero de Allh! Me han enviado hacia Usted y me ordenaron que te obedeciera en todo
lo que Usted me ordene: Si me ordena tomar su espritu, lo tomar. Si me ordena que lo deje, lo dejar.
Entonces Jibril dijo, Que la paz sea contigo, o Mensajero de Allah, este es mi ltimo contacto con este
mundo y despus de Usted no hay nada calamitoso que me causar angustia. Tambin dijo,
Ciertamente su Seor dice, Deseas ser concedido vida larga, como se le fue concedida a Nuh
(No)? l (Paz y bendicines sean con l) contest, Mi Querido, no es eso sobre lo cual le pregunto.
Deme las buenas noticias! El (Jibril) dijo, O Muhammad! Por Aquel que te envi con la verdad,
acabo de dejar los cielos que abrieron y Los Angeles estn de pie en filas para poder verte! l (Paz y
bendicines sean con l) contest, No es esto sobre lo cual le pregunto. Dme las buenas noticias!
Dme las buenas noticias! Jibril dijo, Por Aquel que te envi con la verdad, Ciertamente el Paraso se
le ha prohibido a cada Comunidad hasta que Su Ummah entre al Paraso. l (Paz y bendicines sean
con l) dijo, Ahora me has curado mi tormento. O Angel de La Muerte! Elijo la muerte! Proceda con
lo que le ordenaron. Pues no me importa. Despus continu diciendo, O Seor. Perdoname y neme
con el Amigo Altisimo.
161
Conclusin
Sobre Lo Que Occurio Despues de la Muerte del Profeta
(Paz y bendicines sean con l).
Fue un Lunes, da doce de Rabiù Al-Awwal al medio da, once aos despues de Hijra que el
Profeta (Paz y bendicines sean con l) falleci. Tena sesenta y tres aos de edad. En ese da el cielo
se oscureci, y una multtud de gente salio llorando. Ellos estaban en desacuerdo acerca del
fallecimiento del Profeta (Paz y bendicines sean con l). Algunos dijeron que habia muerto, mientras
otras dijeron que su espiritu habia ascendido. Umar ibn Al-Khattaab (que Allh est complacido con l)
estuvo entre el ltimo grupo. Despus Abu Bakr vino de su casa que estaba localizada en el cuadro de
la cuidad de Madinah llamado As-Sanhi hacia la mesquita. No habl con la gente hasta que haba
entrado a la casa de Aìsha. Fue y toc el cuerpo del Mensajero de Allah (Paz y bendicines sean con
l) que estaba cubierto con tela. Despus quit la tela de su Noble Cara, y lo bes y comenz a llorar.
Despus dijo, Que mi madre y mi padre sean sacrificados por Usted. Por Allh! Allh no
causar que mueras dos veces.En cuanto a la primera muerte, esto ha sido predestinado, y Usted lo ha
probado. Entonces sali a la mesquita mientras Umar hablaba con la gente. Se sent y la gente se junt
a su alrededor. Y dijo, O Gente! Aquel entre ustedes que ador a Muhammad, sepan que
Muhammad ha muerto. Aquel entre ustedes que ador a Allh, Ciertamente l es el Viviente que nunca
morir. l taàla dice, Muhammad es slo un Mensajero. Mensajeros han muerto antes de l. Si
muriese o lo mataran daran la espalda? Aquel que de la espalda, no perjudicar a Allh en absluto. Y
Allh recompensar a los agradecidos. La gente escuch sus palabras y le hicieron caso.
Entonces Al ibn Abi Taalib, su to Al-Àbbas, sus dos hijos Al-Fadl y Qutham, Usama ibn Zaid
y su liberto Saalih entraron a lavar el cuerpo del Profeta (Paz y bendicines sean con l). Despus Aws
ibn Khawliy Al-Ansari llam desde ms all de la puerta diciendo, O Al! Dnos nuestro derecho. Y
le dieron permiso para entrar. Ali ibn Abi Taalib fue encargado lavar el cuerpo, mientras Al-Àbbas,
Al-Fadl, y Qutham eran responsables de virar el cuerpo mientras estaba siendo lavado. Usama y Saalih
fueron encargados de echar el agua sobre el cuerpo. Aws no hizo nada hasta que terminaran de lavar el
cuerpo. El Profeta (Paz y bendicines sean con l) tena su camisa larga puesta mientras lavaban su
cuerpo. El agua que le echaron por encima vino del pozo de Sa`d ibn Haithama, del cual el Profeta sola
beber a menudo cuando estaba vivo. Fue lavado tres veces. La primera vez fue con agua clara, despus
con agua mezclada con flor de loto y luego con agua mezclada con alcanfor. Despues lo arroparon en
tres telas blancas hechas de algodn sahuliyati. Luego lo cargaron y lo colocaron en su cama. Al-Àbbas
llam a dos hombres y le dijo a ellos, Uno de ustedes vaya a Abi Ùbaida ibn Jarraah. l sola cavar
las tumbas estilo Meccana para la gente de Mecca. El otro vaya a Abi Talha. l sola cavar las tumbas
estilo Madina para la gente de Madina. Al-Àbbas dijo, O Allh! Escoja para su Mensajero. De
modo que el hombre que mandaron a buscar a Abi Ubaida no lo pudo encontrar. Pero al que mandaron
a buscar a Abi Talha si lo pudo encontrar. l vino y dijo, Dnde deberamos enterrarlo? Abu Bakr le
dijo a ellos, O al Mensajero de Allh (Paz y bendicines sean con l) decir, A un Propfeta slo lo
entierran en el lugar donde muere. Entnces ellos movieron la cama y Abi Talha comenz a cavar la
tumba estilo Madina, donde estaba la cama. Despus Al, Al-Àbbas y el resto de Bani Hashim or
sobre su cuerpo. Cuando salieron, los Muhaajirun entraron y oraron sobre El, luego los Ansaar, y
despus toda la gente vino y or sobre El (Paz y bendicines sean con l). Todos oraron solos sin seguir
detrs del Imm. Despus de esto, las mujeres entraron y oraron, y luego los nios. l (Paz y
bendicines sean con l) fue puesto en su tumba por aquellos que lavaron su cuerpo. Fue colocado en
el hueco de la tumba (lahd) y luego cubrieron el hueco con nueve ladrillos. Todos salieron de la tumba
y comenzaron a echar tierra en la tumba. Quthaibn Al-Àbbas fue el ltimo en salir de la tumba, de
162
modo que fue la ltima persona en tener contacto con el Mensajero de Allh (Paz y bendicines sean
con l). Esto fue un Mircoles durante la ltima parte de la noche47.
Despus la gente volvieron a sus casas. Esa noche Fatimah dijo, O Abu`l Hasan! Han
terminado de enterrar al Mensajero de Allh (Paz y bendicines sean con l)? l dijo, S, la orden de
Allh no puede ser desobedecida. Y ella dijo, Por mi padre el Profeta de Misericordia! Ahora la
revelacin no vendr ms. Jibril ha sido cortado de nosotros! O Allh! Une mi espritu con su espritu!
Crame con la vista de su cara! Ella permaneci slo seis meses despus. Se uni con l como lo
haba deseado. Ha sido relatado que Fatimah fue a la tumba y tom un poco de tierra en sus manos, la
oli y dijo;
Que es con aquel que huele el polvo de Ahmad
Que no puede oler las tragedias en este estiramiento de tiempo.
Muchas desgracias me han acontecido,
Que si hubieran acontecido durante los das hubieran sido cambiados a noches.
Abu Bakr le dijo en respuesta;
Cuando vi a nuestro Profeta ser llevado, me deprimi
Debido a la alternacin de su48 honor
Mi corazn se alarm en aquel momento debido a su muerte
Y hasta miz huesos ya no tenan vergenza estrellarse y romperse.
Verdaderamente la vida dice Ay de ti49 que mi Querido ha sido enterrado
Porque el alma de tu padre est enfurecido sobre todos estos peligros.
Si slo ms temprano, antes de la ausencia de mi compaero,
Yo hubiera sido ocultado en la tumba, cubierta de piedras slidas.
Porque cosas asombrosas han sido inventadas despus de l
Por lo cual coraznes y almas se han hecho totalmente ciegas.
Los versos poticos que elogian al Mensajero (Paz y bendicines sean con l) no se pueden
contar (hay tantos). Despus de su muerte se escuch una voz, pero nadie supo su origen diciendo,
Que la Paz est con ustedes o Gente de la Casa y Su Misericordia y Bendicines. Cada alma debe
probar la muerte, asi que no dejen que sus recompensas mueran durante el Dia del Juicio. Ciertamente
Allh es consuelo para cada cosa perecedera y l es compensacin para cada cosa transitoria. Por Allh
sostenganse firmamente a l, de l deben esperar y saber que la afliccin verdadera es que le prohiban
la recompensa del Ms All. Que la Paz est con ustedes, y su Misericordia y Bendicines. Ha sido
relatado que fue la voz de Al-Khidr (que la Paz sea con l). Abdullah ibn Zaid Al-Ansaari, el llamador
a oracin, cuando oy de la muerte del Profeta (Paz y bendicines sean con l) estaba en su jardn. Y
dijo, O Allh! Quteme la vista. Y se conviti ciego, mientras estaba de pie en su lugar. Cuando le
preguntaron sobre esto, l dijo, Los placeres de los ojos son la vista. A caso queda algn placer en la
tierra despus de Muhammad (Paz y bendicines sean con l)?
47
Tradicinalmente haba dos modos de cavar tumbas entre los Musulmnes de la temprana comunidad. Unos siguieron el
estilo Meccano en el cual se cavaba un agujero rctangular en la tierra. Asi es que la mayor parte de las tumbas son cavadas
hoy en da. El segundo mtodo era cavar la tumba actual como un hueco en la pared lateral. Este fue el tipo de tumba que
fue cavada para el Profeta y la gente de Madina.
48
Se refiere a Fatimah y Aìsha en particular y el resto de las esposas del Profeta en general.
49
Fatimah
163
Que Allah nos provea con un final excelente y la visin de nuestro Querido (Paz y bendicines
sean con l). El autor dice, Lo que intend por este libro, ha sido completado por Alabanza a Allh, un
Jueves en el cuarto mes sagrado de Allh, Dhu`l-Qaàda en la completacin del ao Hijra 1204 (1814).
164
SANKORE'
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SANKORE

Institute of Islamic - African Studies International

Copyright 1413/1992 Muhammad Shareef

Institute of Islamic - African Studies International

Book design by Muhammad Shareef

Prefacio del Shaykh Muhammad Shareef

" " ""

" : " )) : ((.

203 204 205 206

" : " " : "

" " : " " :

" : " " :

" " : " " :

(( : )) : (( " : " )) : ((.

480 " ) : .(". " :

" : " 51 : " :

Shaykh Abdullahi ibn Muhammad Fuduye ibn Uthman

Abu Alfa Umar Muhammad Shareef bin Farid

The Education of Mankind

Here ends folio 2 of manuscript A.

This prophetic tradition was related by al-Bayhaqi.

Sufyaan at-Thawri said:716 Heretical innovation (al-bida) is more beloved to Iblis

Here ends folio 33 of manuscript A.

Here ends folio 26 of manuscript B.

Here ends folio of 30 manuscript B.

Here ends folio 45 of manuscript A.

Here ends folio 35 of manuscript B.

Instituto de Estudios Islamico-Africanos Internasionale

Shaykh Abdullahi ibn Muhammad Fodiyo

Umm Talha Alymah Ramos

En el nombre de Allh, El Misericordioso, El Compasivo. Paz y Bendicines sean con El Noble

Relatado por Muslim con la autoridad de Zaid ibn Arqam.

Relatado por Al-Bayhaqi.

Relatado por An-Nasa`i con la autoridad de Ali ibn Abi Talib.

Relatdo por Abu Dawuud con la autoridad de Ibn Abbas

Institute of Islamic-African Studies International

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