The status of muhammad salla Allaho alaihi wa sallam in the Holy Qur"aan

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This is the story br greenhill referred:

Journey to Ta’if
The death of Abu Talib signaled the beginning of a difficult period for the Prophet (sallallahu ‘alayhi wa sallam). None of the Qurayshites dared touch the Prophet (sallallahu ‘alayhi wa sallam) during the lifetime of Abu Talib, but now the restraint was gone. In one instance, dust was thrown over his head. And to make matters far worse, the Quraysh, moved by the desire to impose themselves upon the Prophet (sallallahu ‘alayhi wa sallam), insulted and mocked at him and made caustic remarks on Islam. When the pagans persisted with their mockery and sarcasm as well as resolute behaviour, the Prophet (sallallahu ‘alayhi wa sallam) thought of going to Ta’if to seek the help of Thaqif.(17) The Prophet (sallallahu ‘alayhi wa sallam) intended to invite them to Islam for he believed that they would receive his message with sympathy. His expectation was apparently well grounded as he had spent his childhood with Bani S’ad who were settled near Ta’if.

Ta’if was a delightful city, only next to Mecca in its population and prosperity, holding an important position in the Peninsula as alluded to in this verse of the Qur’an.

“And they say: If only this Qur’an had been revealed to some great man of the two towns (Mecca and Ta’if)?” [Qur’an 43:31]

Taif was also a religious center since pilgrims from every part of the country visit its so-called “Temple of al-Lat” and thus, it competed with Mecca in such respect for the latter housed Hubal, the chief deity of Arabia. Ta’if was, as it still is today, the summer resort of the Meccan aristocracy. An Umayyad poet, ‘Umar Ibn Rabi’a said about his beloved:

“Winter in Mecca, living in clover, In Ta’if she spends the summer.”

The inhabitants of Ta’if, endowed with diversified large farms and vineyards, were wealthy and prosperous. They had become conceited and boastful embodying the following description of the Qur’anic verse:
“And we sent not unto any township a Warner, but it’s pampered ones declared: Lo! we are disbeliever’s in that which ye bring unto us. And they say: We are more (than you) in wealth and children. We are not the punished!” [Qur’an 35:34-35]

In Ta’if, the Prophet (sallallahu ‘alayhi wa sallam) first met the chiefs and leaders of Thaqif whom he invited to accept Islam. They were, however, rude and discourteous in their treatment of the Prophet (sallallahu ‘alayhi wa sallam). Not being content with their insolent reply, they even stirred up some gangs of the town to harass him. These riff-raffs followed the Prophet (sallallahu ‘alayhi wa sallam), abusing and crying and throwing stones on him, until he was compelled to take refuge in an orchard. The Prophet (sallallahu ‘alayhi wa sallam) consequently had to endure even more obstacles in Ta’if than he had to face in Mecca. These jerks based on either side of the path threw stones at him until his feet were injured and smeared with blood. These oppressions grievously dejected the Prophet (sallallahu ‘alayhi wa sallam), whereby being in such a state of depression, a prayer citing his helplessness and pitiable condition and seeking the aid of God spontaneously came thru his lips:

“O Allah”, said the Prophet, “To Thee I complain of my weakness, resourcelessness and humiliation before the people. Thou art the Most Merciful, the Lord of the weak and my Master. To whom wilt thou confide me? To one estranged, bearing ill will, or, an enemy given power over me? If Thou art not worth on me, I care not, for Thy favor is abundant upon me. I seek refuge in the light of Thy countenance by which all darkness is dispelled and every affair of this world and the next is set right, lest Thy anger should descend upon me or Thy displeasure light upon me. I need only thy pleasure and satisfaction for only Thou enablest me to do good and evade the evil. There is no power and no might save in thee.”

The Lord then sent the angel of mountains who sought the Prophet’s (sallallahu ‘alayhi wa sallam) permission to join together the two hills between which Ta’if was located but the Messenger of God (sallallahu ‘alayhi wa sallam) replied, “No, I hope God will bring forth from their loins people who will worship God alone, associating nothing with Him.” (Muslim, Kitab-ul-Jihad)

Moved to compassion by the grief of the Prophet (sallallahu ‘alayhi wa sallam), ‘Utbah and Shayba Ibn Rabi’a sent for ‘Addas, one of their young Christian slaves, and told him to take a bunch of grapes on a platter for the Prophet (sallallahu ‘alayhi wa sallam) to which the bondman obeyed. While in the Prophet’s presence, Addas observed his kind demeanor that compelled him to talk to him and instantly professed his faith in Allah and His Prophet (sallallahu ‘alayhi wa sallam).(18)

The Prophet (sallallahu ‘alayhi wa sallam) then returned to Mecca where the Quraysh were as bitterly opposed to him as ever, deriding, annoying and assailing him day after day.

Footnotes
[17] Authorities hold the view that the Prophet Undertook the journey to Taif towards the end of Shawwal in the tenth year of Apostleship (Khatim-un-Nabiyin by Sheikh Muhammad Abu Zuhra, Vol. I. p. 580).
[18] Ibn Hisham, Vol. I, pp. 419-22, Ibn Kathir, Vol. II, pp. 149-53 Zad ul-Ma’ad, Vol. I, p. 302.
 
Allah سبحانه و تعالى said in verse 7 of surah Al Hashr:

7. What Allah has bestowed on His Messenger (and taken away) from the people of the townships,- belongs to Allah,- to His Messenger and to kindred and orphans, the needy and the wayfarer; In order that it may not (merely) make a circuit between the wealthy among you. So take what the Messenger assigns to you, and deny yourselves that which he withholds from you. And fear Allah; for Allah is strict in Punishment.

Another translation of verse 7 of the same surah is:

7. That which Allah giveth as spoil unto His messenger from the people of the townships, it is for Allah and His messenger and for the near of kin and the orphans and the needy and the wayfarer, that it become not a commodity between the rich among you. And whatsoever the messenger giveth you, take it. And whatsoever he forbiddeth, abstain (from it). And keep your duty to Allah. Lo! Allah is stern in reprisal.

This is Allah's Command for us all that we must take what the Prophet Muhammad صلى الله عليه وسلم gives us ( or what he allowed or ordered us to take ) and we must abstain from whatever he prohibited us. We must remember and believe that all the Commands that he صلى الله عليه سلم gave us are from Allah. Therefore anyone who doesn't obey his Command, actually denies Allah's Commands. So Allah is very strict in punishment, we must fear Allah and obey Allah's Prophet صلى الله عليه وسلمز.
 
nbegam said:
Salaam,

Please give reference for this story.

Who is the big man?
Click to expand...

As I have said right at the beginning of my post,
greenhill said:
I'd like to relate a story told to me by a member of a tabliq group who happened to be in a mosque that had a guest speaker. He is of the tribe that turn their backs when at a time of need, rasulullah went to them.....
Click to expand...
of course I would not have a reference as I am only relating to it.

Signor said:
This is the story br greenhill referred:

Journey to Ta’if
Click to expand...

Thank you Signor.

:peace:
 
Allah سبحانه و تعالى said in verse 63 of Surah Al-Noor:

Make not the calling of the Messenger (Muhammad SAW) among you as your calling of one another. Allah knows those of you who slip away under shelter (of some excuse without taking the permission to leave, from the Messenger SAW). And let those who oppose the Messenger's (Muhammad SAW) commandment (i.e. his Sunnah legal ways, orders, acts of worship, statements, etc.) (among the sects) beware, lest some Fitnah (disbelief, trials, afflictions, earthquakes, killing, overpowered by a tyrant, etc.) befall them or a painful torment be inflicted on them.

Another translation of the above aayah is:

Do not make [your] calling of the Messenger among yourselves as the call of one of you to another. Already Allah knows those of you who slip away, concealed by others. So let those beware who dissent from the Prophet's order, lest fitnah strike them or a painful punishment.
Explanation of the above verse according to the commentary by S.ABUL A’LA MAUDUDI volume 3, surah Al-Noor exp. Note 102, 103 and 104 is:

The word du’aa (دعاء) is used which has 3 meanings; ‘to summon’, ‘to pray’, and ‘to call’. Du’aa-ar- Rasool therefore may mean summoning or praying by the Messenger صلى الله عليه وسلم or calling the Messenger صلى الله عليه وسلم.

  1. The Prophet Muhammad صلى الله عليه وسلم ‘s summon should not be treated as a common man’s summon for it is of extraordinary importance and if a Muslim fails or hesitates to respond to it, he will do it at the very risk of his faith.

b. Do not consider the Prophet (Allah's Peace and Blessings be upon him)’s prayer/du’aa as a common man’s du’aa for you. If He is pleased with you and prays for you, there can be no greater good fortune for you. But if he is displeased with you and curses you, there can be no greater misfortune for you.

c. Calling the Prophet (Allah's Peace and Blessings be upon him) should not be like you call each other.
That means you should not call or address the Prophet (Allah's Peace and Blessings be upon him) like you address and call other people aloud by their names. You should have full respect for him because the slightest disrespect in this regard will call for Allah’s reckoning in the Hereafter.

Though all of the above three meanings fit in with the context, the first meaning (summoning) is more in keeping with the theme which follows.

Here in this verse another quality of the munaafiqeen (hypocrites ) is mentioned. When they were summoned for a meeting with the Prophet (Allah's Peace and Blessings be upon him), they did respond to the call because they wanted to be counted among the Muslims, but they tried to leave the gathering from behind the people, (somehow stealing away)as soon as they found an opportunity. So such Muslims/hypocrites are warned with the affliction of fitnah or painful wrath.

According to Imam Jafar Sadiq رضى الله عنه fitnah means rule of the unjust/tyrant.

That is: If the Muslims will disobey the Commands of Muhammad صلى الله عليه وسلم they will be put under tyrants. Besides this there can be many forms of afflictions, for instance, sectarian differences, civil war, moral degradation, disruption of community life, internal chaos, disintegration of political and material power, subjugation by others etc.

Now we see that all of such afflictions (fitnah) has come upon our Ummah. It is divided into sects which are fighting with each other and also it is subjugated by others etc.

Only this one verse leads us to the cause of all of the present troubles of the Ummah. The cause is disobedience of the Muslims to the Prophet Muhammad صلى الله عليه وسلم , the treatment is to come back to the Quraan and Sunnah, understand them, practice them and convey them to others.
 
Allah Almighty said in surah Al-Hujuraat verses 1, 2, 3, 4, 5:

  1. O you who believe! Do not put (yourselves) forward before Allah and His Messenger (SAW), and fear Allah. Verily! Allah is All-Hearing, All-Knowing.

2. O you who believe! Raise not your voices above the voice of the Prophet (SAW), nor speak aloud to him in talk as you speak aloud to one another, lest your deeds may be rendered fruitless while you perceive not.

3. Indeed, those who lower their voices before the Messenger of Allah - they are the ones whose hearts Allah has tested for righteousness. For them is forgiveness and great reward.

4. Verily! Those who call you from behind the dwellings, most of them have no sense.

5. And if they had patience till you could come out to them, it would have been better for them. And Allah is Oft-Forgiving, Most Merciful.


The command in the first verse is the foremost and basic demand of faith which is to be applied at individual level as well as at the level of the Muslim society. No Muslim man/woman or a Muslim judge or a court, parliment etc. should have the attitude to give his own opinion and view precedence over the decision of Allah and Allah’s Messenger صلى الله عليه وسلم , or should adopt independent opinion in the matters, and pass his own judgment.
Also Allah warned the Muslims that if ever he/she adopted an attitude of independence as against Allah and Allah’s Messenger صلى الله عليه وسلم then they must know that they have to deal with that God ( Allah) Who is All-hearing, All-Knowing, So you must fear Allah’s punishment.

In the verse 2 Allah taught etiquette to all those Muslims who used to sit in the company of Muhammadصلى الله عليه وسلم . The intention was that the believers should treat the Holy Prophet (Allah's Peace and Blessings be upon him) with the highest respect and reverence when visiting Him and talking to Him. The Muslims of the later ages are also ordered to observe the same respect and reverence on the occasion when the name of the Holy Prophet (Allah's Peace and Blessings be upon him) is mentioned, or His Command or saying is stated or explained.
Then Allah Almighty warned us that if a Muslim does not keep his/her voice low for the Holy Prophet (Allah's Peace and Blessings be upon him), all his/her deeds will be destroyed. This punishment is equal to the punishment of unbelief. This proves the very high status of the Holy Prophet (Allah's Peace and Blessings be upon him).

Allah also ordered the ignorant people coming from far away and calling the Prophet (Allah's Peace and Blessings be upon him) from outside His house without waiting for him, that they must wait quietly until the Prophet (Allah's Peace and Blessings be upon him)came out Himself.

For more details please see the tafseer, “ The Meaning of Qur’aan by S. ABUL A”LA MAUDUDI, volume 5 surah Al-Hujuraat.
 
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Allah said in Surah Al-Mujaadilah verse 12 and 13:

12. O you who believe! When you (want to) consult the Messenger (Muhammad SAW) in private, spend something in charity before your private consultation. That will be better and purer for you. But if you find not (the means for it), then verily, Allah is Oft-Forgiving, Most Merciful.

13. Do you fear that you will not (be able to) give in charity before your consultation? So when you do not do it and Allah has turned to you (mercifully), then keep up prayer and pay the poor-rate and obey Allah and His Messenger; and Allah is Aware of what you do.

The Command in the 12[SUP]th[/SUP] verse was sent down when the Prophet (Allah's Peace and Blessings be upon him) used to be very busy in the affairs of Islam and Muslims, and many people wanted to do private consultation with Him. He صلى الله عليه وسلم always accepted people’s request, but it caused stress on him which only Allah knew. Even some people wanted frequent private consultation only to show their superiority over others. So Allah Almighty revealed these verses. Then people got scared of whispering to the Prophet (Allah's Peace and Blessings be upon him) because by the Command of Allah they had to spend something in charity before that. Then Allah revealed the verse 13 in which they were forgiven for their past mistakes of demanding private consultation, and they became careful in future. Thus Allah proved the very high status of Allah’s Final Prophet (Allah's Peace and Blessings be upon him) in the verses of the Holy Quraan.

Please remember that with all that high status, Heصلى الله عليه وسلم was a human being and had all qualities of human being. Allah سبحانه و تعالى mentioned this point many times in the Holy Quraan. I will bring only one example.

Allah Almighty said in surah Al-Kahf verse 110

110. Say (O Muhammad SAW): "I am only a man like you. It has been inspired to me that your Ilah (God) is One Ilah (God i.e. Allah). So whoever hopes for the Meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord."
 
In the early stage of Prophethood, revelation stopped for some duration which was, according to different traditions, 12 to 15 days or about a month. The Prophet صلى الله عليه وسلم became very upset. The opponents also got a chance to say things like, “His Lord became angry with him and has forsaken him”.
As a result of this the Prophet Muhammad صلى الله عليه وسلم became very upset and grieved. He صلى الله عليه وسلم thought that he had made some mistake due to which Allah became angry with him, so he was extremely grieved. Then Allah Almighty revealed the surah Al-Duhaa to console him. The English translation of surah Al Duhaa is as follows:

  1. I swear by the early hours of the day,
  2. And by the Night when it is still,-
  3. Your Lord (O Muhammad (Peace be upon him)) has neither forsaken you nor hated you.
  4. And surely what comes after is better for you than that which has gone before.
  5. And verily, your Lord will give you (all i.e. good) so that you shall be well-pleased.
  6. Did He not find you an orphan and give you shelter (and care)?
  7. And He found you unaware (of the Quran, its legal laws, and Prophethood, etc.) and guided you?
  8. And He found you poor, and made you rich (self sufficient with self contentment, etc.)?
  9. Therefore, treat not the orphan with harshness,
  10. And repulse not the beggar;
  11. But the bounty of your Lord - rehearse and proclaim!

Allah swore by the bright light of the day and by the calmness and darkness of night. The commentator explains that Allah swore by the brightness of the day to tell him that the coming down of revelation is like bright day. If a day is kept continuous, people will become very tired. So after every bright day the darkness and stillness of night is necessary for people to take rest and comfort. Darkness of a night doesn’t mean that Allah is angry with the people. So likewise, the gaps and breaks in the course of revelations was to give him صلى الله عليه وسلم rest and comfort, otherwise, with repeated revelations without gaps, he would become very tired.

All of this surah was sent down to Him صلى الله عليه وسلم to console Him. At the same time Allah gave Him the happy news that the after time would be better for Him. Also Allah promised him in verse 5 that Allah Almighty will give him as much good that he would be pleased with it. Allah fulfilled this promise and only in 23 years Islam and the Islamic kingdom spread in the greatest part of the world. The words of the verse 4 and 5 are very comprehensive giving Him صلى الله عليه وسلم glad tidings about this world as well about the unique pleasure for Him in the Hereafter.

For more details please read the tafseer ( commentary ) by S. ABUL A’LA MAUDUDI.
 
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Allah Azzawajal says about Muhammad :saws:

Surah Qalam : Ayah 4
---------------------------
"And verily, you (O Muhammad :saws: ) are on an exalted standard of character."

note that he doesn't praise any Prophet or Messenger (peace be upon them all) with such high praise.

Subhanallah

:jz:
 
:jz: ukthi Insaanah,

I should have read the whole site to notice that massive blunder!

attributing Omnipresence it utter nonsense
 
saif-uddin said:
Allah Azzawajal says about Muhammad

Surah Qalam : Ayah 4
---------------------------
"And verily, you (O Muhammad ) are on an exalted standard of character."

note that he doesn't praise any Prophet or Messenger (peace be upon them all) with such high praise.

Subhanallah
Click to expand...

Assalaamo alaikum wa rahmatullah

I request all respected brothers and sisters to avoid any difference between the Prophets عليهم السلام. We all must try to come at the level about which Allah Almighty says in surah Al-Baqarah verse 285:


285. The Messenger has believed in what was revealed to him from his Lord, and [so have] the believers. All of them have believed in Allah and His angels and His books and His messengers, [saying], "We make no distinction between any of His messengers." And they say, "We hear and we obey. [We seek] Your forgiveness, our Lord, and to You is the [final] destination."

When we read The Holy Quraan we observe that The Great Beneficent Lord has blessed every Prophet and Messenger عليهم السلام with very unique type of blessings. For example think about Ibraheem Khaleel-ullah عليه السلام, we all are at his way, his ummah. Think about Musa عليه السلام (Muses): How many signs were given to him! Just read the translation of the verse 144 from surah Al-Aa’raaf:

144. (Allah) said: "O Musa (Moses) I have chosen you above men by My Messages, and by My speaking (to you). So hold that which I have given you and be of the grateful."

Surah Al-Aa’raaf, verse 144

Similarly, if we read about the blessings given to Dawood (David) and Sulaiman عليهما السلام, we will see that unique type of miracles and blessings were given to each of them. Then also think about the unique miracles given to Eisa عليه السلام, but we must remember that in spite of all that high status and the blessings given to them, they were all perfect human beings. Although Allah Almighty had favored some Prophets above the others as Allah said in verse 253 of surah Al-Baqarah (its translation is given below), but we don’t know as to who is preferred above whom. We are no one to say what we know not. We must say that which is ordered for us i.e. we make no distinction among the Prophets of Allah.

The translation of a part of the verse 253 of surah Al-Baqarah is:

253.Those messengers We endowed with gifts, some above others: To one of them Allah spoke; others He raised to degrees (of honour); to Jesus the son of Mary We gave clear (Signs), and strengthened him with the holy spirit---

Please don’t forget that Satan is our open enemy. Christians got astray as they raised Prophet Eisa (Jesus ) عليه السلام to the level of God, alas! He was a perfect human being. He will come down, complete his life and will die like all human beings. But Christians are deceived by Satan, alas!!! We, the Muslims must be very careful and must keep every belief within its limits.
 
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Another surah which was revealed in Makkah to console and encourage Muhammad صلى الله عليه وسلم was Alam-Nashrah.

This was revealed at the early stage of Prophet hood, when those people who had so much love and respect for Muhammad صلى الله عليه وسلم that they called him saadiq (truthful) and ameen (trustworthy) and had put their costly things as trust with him, became his enemies. And this change of their behavior happened only because Muhammad صلى الله عليه وسلم invited them to worship Allah, the only One God and to stop worshipping idols. So they started to give hard time to the Prophet (Allah's Peace and Blessings be upon him) and his followers. The Prophet (Allah's Peace and Blessings be upon him) had to face hostility at every step from his relatives, friends and neighbors. All those troubles were very discouraging for him. So Allah Almighty sent down surah Al-Duhaa first and then surah Alam-Nashrah to console him and encourage him.

Here is the translation and full explanation of the surah Alam-Nashrah from The Meaning of the Qur’aan, S. ABUL A’LA MAUDUDI, volume 6:

(94:1) (O Prophet), Did We not lay open your breast 1
‏ 
(94:2) and relieve you of the burden
‏ 
(94:3) that had well-nigh broken your back? 2
‏ 
(94:4) And did We not exalt your fame? 3
‏ 
(94:5) Indeed, there is ease with hardship.
‏ 
(94:6) Most certainly, there is ease with hardship. 4
‏ 
(94:7) So, whenever you are free, strive in devotion,
‏ 
(94:8) and turn to your Lord with longing. 5
‏ 

The numbers 1 to 5 are for the explanatory notes of the corresponding verses, and these are in the following;

1. To begin the discourse with this question, and then the subsequent theme, shows that the Messenger (peace be upon him) at that time was very disturbed and distressed at the great hardships that he was passing through in the initial stage of his mission of calling the people to Islam. Under those conditions Allah addressed him and consoling him, said: O Prophet, have We not blessed you with such and such favor. Then, why do you feel so disturbed and distressed at these initial difficulties.

A little consideration of the context wherever the word sharh-sadr (opening up of the breast) has occurred in the Quran, shows that it has two meanings:

(a). In (Surah Al-Anaam, Ayat 125), it was said: So whomever Allah wills to guide aright, He makes his breast wide open to Islam (yashrah sadrahu lil-lslam); and in ( Surah Az- Zumar, Ayat 22): Can the person whose breast Allah has opened for Islam (sharahullahu sadrahu lil-Islam) and he is walking in the light shown by his Lord. At both these places sharh-sadr implies to free oneself from every kind of distraction and vacillation and to be satisfied with Islam as the only right way of life, and to regard the beliefs, principles of morality and civilization, religious instructions and injunctions, which Islam has given to man, as right and true.

(b). In (Surah Ash-Shuara, Ayats 12-13), it has been mentioned that when Allah appointed the Prophet Moses (peace be upon him) to the great office of Prophethood and commanded him to go and confront the Pharaoh and his mighty empire, he submitted: My Lord, I fear that they will treat me as a liar, and my breast straitens. And in ( Surah Ta Ha, Ayats 25-26), it has been stated that on this very occasion the Prophet Moses (peace be upon him) implored Allah, saying: Lord, open up my breast for me (Rabbishrahli sadri) and make my task easy for me. Here, straitening of the breast implies a person’s finding it too hard for himself to shoulder the onerous responsibilities of Prophethood and going out to clash with a mighty and tyrannical power of disbelief all by himself, and sharh-sadr implies that his morale be boosted so that he is ready to undertake any campaign and any task however difficult and hard, without any hesitation, and he develops the nerve and courage to shoulder the great responsibilities of Prophethood.

A little consideration will show that in this verse, “opening up of the Prophet’s (peace be upon him) breast”, contains both these meanings. According to the first meaning, it implied that before the Prophethood the Prophet (peace be upon him) looked upon the religion of the polytheistic Arabs, Christians, Jews and fire worshippers as false, and was not even satisfied with the hanifiyyat prevalent among some of the Arab monotheists, for it was an ambiguous creed which contained no detail of the right way. (This we have explained in E.Ns of Surah As-Sajdah). But since he himself did not know what the right way was, he was mentally confused and distracted. With the blessing of Prophethood, Allah removed his mental agitation and opened up before him the way of right guidance, which brought him full peace of mind. According to the second meaning, it implies that along with the blessing of Prophethood Allah also blessed him with the courage, spirit of resolution and broad mindedness which were needed for shouldering the onerous responsibilities of the great office. He became bearer of the vast knowledge, which no other human mind could encompass and contain. He was blessed with the wisdom which could rectify any evil however grave and wide spread. He developed the capability to stand up without any equipment and the apparent help and support of a worldly power as the standard-bearer of Islam in a society sunk in ignorance and barbarism, to brave any storm of hostility without the least hesitation, to endure patiently all the difficulties and hardships of the way so that no power might cause him to abandon his position and standpoint. Thus, The verse means to impress the point: When Allah has blessed you, O Prophet, with this invaluable wealth of sharh-sadr, why do you feel distressed and depressed at the hardships you are experiencing in the initial stage of your mission.

Some commentators have taken sharh-sadr to mean shaqq- Sadr (splitting up of the breast) and have declared this verse to be a proof of the miracle of sharh-sadr as related in the traditions of the Hadith. But the fact is that the proof of that miracle is dependent only on the traditions of the Hadith, it is not correct to prove it from the Quran. According to the Arabic language, sharh-sadr can in no way be taken to mean shaqq-sadr. Allama Alusi in the Ruh al- Maani says: In the sight of the research scholars it is a weak thing to regard sharh-sadr as shaqq-sadr.

2. Some of the commentators have interpreted this to mean that before Prophethood, in the days of ignorance, the Prophet (peace be upon him) had happened to commit certain errors because of which he was feeling disturbed, and Allah by sending down this verse consoled and satisfied him, saying that He had forgiven him those errors. But in our opinion it is a grave mistake to interpret this verse thus. In the first place, the word vizr does not necessarily mean a sin, but it is also used for a heavy burden. Therefore, there is no reason why it should in every case be taken in the bad sense. Secondly, the Prophet’s (peace be upon him) life before Prophethood was also so clean and pure that it had been presented in the Quran as a challenge before the opponents. So much so that the Prophet (peace be upon him) was made to point out to the disbelievers: I have already lived a lifetime among you before the revelation of this Quran. (Surah Younus, Ayat 16). And he was also not the type of a person who would commit a sin secretly. God forbid, had he been such a man, Allah would not have been unaware of it, and would not have made him proclaim the thing before the people openly, which He made him proclaim in the above-mentioned verse of Surah Younus, if his person carried the blot of a sin committed secretly. Thus, in fact, in this verse vizr means a heavy burden and it implies the burden of distress, anguish and anxiety that was difficult on his sensitive nature when he saw his nation deeply sunk in ignorance and barbarism. Idols were being worshipped, the community was engrossed in idolatry and polytheistic customs and practices, filth of immorality and indecency prevailed all around, wickedness and corrupt practices were rampant in society, the powerful were suppressing the powerless, girls were being buried alive, tribes were subjecting one another to surprise attacks, and sometimes the wars of vengeance continued for a hundred years at a stretch. No one’s life, property and honor was safe unless he had a strong band at his back. This grieved the Prophet (peace be upon him) but he could find no way to cure the malady. This same anxiety was weighing down his back. Allah by showing him the way to guidance removed its burden from him. Then as soon as he was appointed to the office of Prophethood, he came to know that belief in the doctrine of Tauhid, the Hereafter and Prophethood was the master-key by which each corruption in human life could be eradicated and the way to reform opened in every aspect of life. This guidance from Allah relieved him of his burden and he felt re-assured that by means of it he would not only be able to cure the maladies of Arabia but also of all mankind outside Arabia as well.

3. This was said at a time when no one could even conceive how the renown of the one unique individual, who had only a few followers confined only to the city of Makkah, would be exalted throughout the world and what high fame he would achieve. But Allah Almighty gave His Messenger (peace be upon him) this good news under those very conditions and then fulfilled it in a strange way. In the first place, he took from his enemies themselves the task of exalting his renown. One of the methods that the disbelievers of Makkah adopted to defeat his mission was that in the Hajj season when the pilgrims from every corner of Arabia were attracted to their city, they would visit them at their halting places and would warn them to beware of a dangerous man called Muhammad (peace be upon him), who they alleged, worked such magic on the people that father was separated from son, brother from brother, and husband from wife; therefore, they should keep away from him. The same thing they said to all other people, who visited Makkah on other than Hajj days in connection with pilgrimage or on other business. In this way although they were trying to defame the Prophet (peace be upon him), yet the result was that his name reached every nook and corner of Arabia and the enemies themselves took him out of his seclusion in Makkah and introduced him among all the tribes of the country. After this, it was but natural that the people should become curious to know as to who this man was, what he preached, what was his character like and who were the people influenced by his magic and what sort of effect his magic had on them. As the propaganda of the Makkan disbelievers spread, the people’s curiosity also grew. Then, when as a result of this curiosity the people came to know of the Prophet’s (peace be upon him) morals, his character and conduct, when they heard the Quran and found what teachings it presented and when the people saw how different the lives of those who had been influenced by what was being described as magic had become from the lives of the common Arabs, the bad name started being changed into good name. So much so that by the time the Hijrah took place, there was perhaps no tribe left anywhere in Arabia from which one or another person, one or another clan had not accepted Islam and in which at least some people had not developed sympathy and interest in the Prophet (peace be upon him) and his message. This was the first stage of the exaltation of his renown. Then from the Hijrah started the second stage in which, on the one hand, the hypocrites, the Jews and the prominent polytheists of Arabia were actively engaged in defaming him, and, on the other, the Islamic State of Al-Madinah was presenting such a practical model of God-worship, God consciousness, piety and devotion, purity of morals and community life, justice and equity, equality of man and man, generosity of the rich, care of the poor, fulfillment of pledges and promises and righteousness in dealings, which was conquering the hearts. The enemies tried by resort to war to impede the growing influence of the Prophet (peace be upon him), but the party of the believers, trained and developed under his own leadership, proved its superiority by their discipline, their bravery, their fearlessness of death, and their adherence to restrictions of morality even in the state of war, so convincingly that entire Arabia had to recognize it as a power to be reckoned with. Within ten years the Prophet’s (peace be upon him) renown become so exalted that the same land in which the opponents had exerted their utmost to defame him, reverberated with the slogan of Ash hadu anna Muhammad ar-Rasul Allah from one end to the other. Then the third stage commenced with the establishment of the righteous Caliphate when his holy name started being mentioned and praised everywhere in the world. This process continues till today, and will continue till Resurrection if Allah so wills. Wherever in the world there exists a settlement of the Muslims, the apostleship of Muhammad (peace be upon him) is being proclaimed aloud in the call to the Prayer five times a day, blessings of Allah are being invoked on him in the Prayers, and his sacred remembrance is being made in the Friday Sermons. There is no moment in the 12 months of the year and in the 24 hours of the day when at one or another place in the world, the Prophet’s (peace be upon him) name is not being mentioned. This is a clear proof of the truth of the Quran that when in the initial stage of the Prophethood Allah proclaimed wa rafana laka dhikrak, no one could estimate and imagine with what esteem and to what great extent the Prophet’s (peace be upon him) renown would be exalted. In a Hadith, Abu Saeed Khudri has reported that the Prophet (peace be upon him) said: Gabriel came to me and said: My Lord and your Lord asks, in what ways have I exalted your renown. I submitted: Allah alone has the best knowledge. He said, Allah says: Whenever mention is made of Me, you too will be mentioned along with Me. (Ibn Jarir, lbn Abi Hatim, Musnad Abu Yala, Ibn al-Mundhir, Ibn Hibban, Ibn Marduyah, Abu Nuaim). The whole later history stands witness that this prediction has proved literally true.

4. This has been repeated twice so as to reassure the Prophet (peace be upon him) that the bad times he was passing through at that time would not last for ever, but were going to be replaced by good times in the near future. On the surface this appears to be a contradiction that hardship should be accompanied by ease, for these two things do not co-exist. But the words hardship with ease instead of ease after hardship have been used in the sense that the period of ease is so close to it as if it were a concomitant of it.

5. So when you have finished (your duties): When you are free from other occupations, whether occupations in connection with the preaching of divine message, or teaching and training of the new converts, or domestic occupations of mundane nature. The commandment means: When you are no more occupied, you should spend your time in the labor and toil of Allah’s worship and turn all your attention exclusively to your Lord.
 
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Allah Almighty has proved in the words of the Holy Quran that the Prophet (Allah's Peace and Blessings be upon him) had extreme love for his Ummah. He wanted our welfare in this world and in the Hereafter. He صلى الله عليه وسلم used to be very anxious about his Ummah to protect us all from the Hell Fire. There are many verses proving his anxiety for the Ummah. I will write only 2 of those verses.

Surah Al-Tawbah verse 128:

Verily, there has come unto you a Messenger (Muhammad SAW) from amongst yourselves (i.e. whom you know well). It grieves him that you should receive any injury or difficulty. He (Muhammad SAW) is anxious over you (to be rightly guided, to repent to Allah, and beg Him to pardon and forgive your sins, in order that you may enter Paradise and be saved from the punishment of the Hell-fire), for the believers (he SAW is) full of pity, kind, and merciful.

Surah Al-Kahf verse 6:

Perhaps, you, would kill yourself (O Muhammad SAW) in grief, over their footsteps (for their turning away from you), because they believe not in this narration (the Quran).

There may be some Muslims who don’t follow or follow just a little of the Holy Quraan and Sunnah, but they are sure to go to paradise by the Shafa’aa of Muhammad صلى الله عليه وسلم. Therefore I must make it clear that Muhammad صلى الله عليه وسلم was a Messenger of Allah Almighty. So He will definitely follow Allah’s Commands concerning the Muslims. His Shafa’aa (interceding) will be within the limits ordained by Allah. We must know the principle of Allah regarding interceding. Allah Almighty said in surah Taha, verses 109-110:

109. On that Day shall no intercession avail except for those for whom permission has been granted by (Allah) Most Gracious and whose word is acceptable to Him.

110. He knows what is before them and what is behind them, while they do not comprehend it in knowledge.

The tafseer says that an intercessor can do intercession for a person for whom Allah gives him permission to intercede and also up to the extent that Allah Almighty accepts.
In verse 110 (given above) Allah سبحانه و تعالى told us that it is only Allah Who knows faith and actions, and in and out of every person. None else knows about one’s actions. Therefore, Shafa’aa will be done only by the permission of Allah.

Also remember that Muhammad صلى الله عليه وسلم, being at the position of Prophet hood, will complain to Allah on the Day of Judgment as is revealed in the verse 30 of the surah Al-Furqaan:

30. And the Messenger (Muhammad SAW) will say: "O my Lord! Verily, my people deserted this Quran (neither listened to it, nor acted on its laws and orders).

Therefore, we all must follow The Holy Quraan and Sunnah to protect ourselves from the horrible punishment of the Hereafter.
 
The Prophet Muhammad salla Allaho alaihi wasallam was a bashar (human being). Mistakes were possible from him, but his mistakes were not left to exist, rather his mistakes were corrected. And the corrections were preserved in the Holy Quraan for ever.
The example is in surah Al-Tahreem verse 1 and 2.

1.O Prophet! Why do you ban (for yourself) that which Allah has made lawful to you, seeking to please your wives? And Allah is Oft-Forgiving, Most Merciful.

2. Allah has already ordained for you [Muslims] the dissolution of your oaths. And Allah is your protector, and He is the Knowing, the Wise.

In verse 1 the mistake is mentioned along with its cause and verse 2 is pointing towards the expiation of the oath. That means that the Prophet salla Allaho alaihi wasallam is advised to make the expiation for oath.

The tafseer of S. ABUL A’AL MAUDUDI says that there are many traditions regarding the lawful thing that the Prophet salla Allaho alaihi wasallam had made unlawful for himself. There are two stories, one is that of his wife Maria rAa and the 2[SUP]nd[/SUP] is that he salla Allaho alaihi wasallam had sworn not to eat honey or had forbidden for himself the eating of honey. This second story has been related in Bukhari, Muslim and several other books of Hadeeth from Aa’isha rAa and this is regarded correct cause of the revelation of this surah by many great scholars. Therefore I will relate only this story.

The Holy Prophet salla Allaho alaihi wasallam usually paid a daily visit to all his wives after the Asr prayer. Once it so happened that he began to stay in the house of Zainab (rAa) bint-Jahsh longer than usual, for she had some honey and the Holy Prophet salla Allaho alaihi wasallam liked sweet things. Therefore he would have a drink of honey at her house. Aa’ishah rAa states that she felt envious of this and spoke to Hafsah, Saudah and Safiyyah radhiya Allaho anhunna about it and together they decided that whoever of them was visited by the Prophet salla Allaho alaihi wasallam, she should say to him, “your mouth smells of maghafir. Maghafir is a kind of flower which gives out an offensive smell and if the bee obtains honey from it, it is also tainted by the same odour. They all knew that the Holy Prophet salla Allaho alaihi wasallam was a man of very fine taste and he abhorred that he should emit any kind of unpleasant smell. Therefore this method was used to stop him from staying longer in the house of Zainab rAa, and it worked. When several of his wives told him about the smell of maghafir coming from him, he promised not to use the honey any longer. In one tradition his words are, “Now, I will never have a drink from it, I have sworn an oath. In the other tradition he only said, “I will never have a drink from it”, and there is no mention of the oath.

The story of prohibition of honey has been narrated in Bukhari and Muslim from Hadrat Aa’ishah rAa who was herself a party to it; therefore it is much more reliable.


The tafseer of S. ABUL A’AL MAUDUDI says:

Here the word “lima” which means “why” is not for the sake of question, rather it is an expression of disapproval. The object is not to ask the Prophet salla Allaho alaihi wasallam why he had done so, but to warn him that his act of making unlawful for himself what Allah had made lawful, is not approved by Allah. This by itself gives the meaning that nobody has the power to make unlawful what Allah has made lawful; so much so that the Holy Prophet salla Allaho alaihi wasallam also didn’t possess any such power. Although the Holy Prophet salla Allaho alaihi wasallam didn’t regard it as unlawful nor legally but only forbade himself its use, yet since he was not an ordinary man but Allah’s Messenger and his forbidding himself something could have the effect that his followers too would have regarded it as forbidden or at least reprehensible, or the people of his community might have thought that there was no harm in forbidding oneself something that Allah has made lawful. Allah pointed it out to him to refrain from such prohibition and to make kafaarah ( expiation).

Here Allah سبحانه وتعالى also mentioned the cause of making forbidden for himself a lawful thing, it was to please his wives. That means, he didn’t do it for his personal desire but because his wives wanted him to do so. Here a question arises that why did Allah mention the cause of his making a lawful thing forbidden for himself? This is because Allah not only wanted to check the Holy Prophet salla Allaho alaihi wasallam for the mistake but also to warn the holy wives to the effect that in their capacity as the Prophet’s wives, they had not understood their delicate responsibilities and had made the Holy Prophet salla Allaho alaihi wasallam do a thing which could lead to making a lawful thing unlawful.

Important points to understand from this ayah are given as:
(Briefly);

  1. Making something haraam or halaal is absolutely in the hand of Allah. No one except Allah has the right to do so.

2. The position of a Prophet used to be very delicate. A minor incident experienced by an ordinary man may not be of any consequence, but it assumes the status of law when experienced by a Prophet. That is why the lives of the Prophets had been kept under close supervision by Allah so that none of their acts, not even a most trivial one, could deviate from Divine Will. Whenever such an act emanated from a Prophet it was rectified immediately so that the Islamic Law and its principles should reach the people in their absolute purity not only through the Divine Book but also through the excellent example of the Prophet and they should not include anything which may be in disagreement with the Divine will.

3. And this automatically follows from the above mentioned points that when the Holy Prophet salla Allaho alaihi wasallam was checked on a minor thing which was not only corrected but also recorded and preserved,, it gives us complete satisfaction that whatever actions, commands and instructions we now find in the pure life of the Holy Prophet salla Allaho alaihi wasallam which are not criticized or corrected by Allah, they are wholly based on truth, are in conformity with the Divine will and we can draw guidance from them with full confidence and peace of mind.

4. Again we learn from this discourse that due to the errors that the Holy Prophet’s wives made (which caused the Holy Prophet salla Allaho alaihi wasallam to make a lawful thing prohibited for himself), Allah severely reproved them ( The verses of warning to the holy wives of the Prophet salla Allaho alaihi wasallam will be given in the next post insha Allah), although they were the wives of the Holy Prophet salla Allaho alaihi wasallam whom Allah Almighty HIMSELF declared as mothers of the mo’mineen and worthy of the highest esteem and honor by them. We observe that such checking and criticism was made again and again on the Prophet salla Allaho alaihi wasallam himself as well as on his wives and his companions. For example you can see this surah Al-Tahreem and also other surahs like Abasa, Al-Anfaal, Al-Ahzaab and Aali-Imraan for such checking, warnings and correction of the Holy Prophet salla Allaho alaihi wasallam as well as his wives and companions. Then those criticisms were recorded in the Holy Quraan forever. Obviously, neither the intention of making mention of it in the Book of Allah was nor it could be to degrade them, but to acquaint the believers with the correct manner of reverence for their great personalities. The Prophet is a Prophet not God that he may commit no error. Respect of the Prophet has not been enjoined because he is infallible, but because he is a perfect representative of Divine Will, and Allah has not permitted any of his errors to pass by unnoticed. This gives us the satisfaction that the noble pattern of life left by the Holy Prophet salla Allaho alaihi wasallam wholly and fully represents the Will of Allah. Likewise the companions or the holy wives of the Prophet were humans not angels. They could commit mistakes. Whatever ranks they achieved became possible only because the guidance given by Allah and the training imparted by Allah’s Messenger had molded them into the finest models. Whatever esteem and reverence they deserve is on this very basis and not on the presumption that they were infallible. Therefore, whenever they committed an error due to human weakness, they were checked and corrected. In this is a lesson for the Muslims that they should not form any exaggerated notion of the respect and reverence of their elders and great men, such exaggeration which might raise them from humanity to the position of gods and goddesses.
 
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Proof from the Holy Quraan that The Prophet Muhammad صلى الله عليه وسلم used to receive a hidden wahi (inspration) in addition to the manifest wahi by which the verses of the Holy Quraan were sent down to him.

By the hidden wahi he received all of the ahaadeeth. Allah said in the surah Al-Tahreem verse 3:

  1. And (remember) when the Prophet (SAW) disclosed a matter in confidence to one of his wives (Hafsah), so when she told it (to another i.e. 'Aishah), and Allah made it known to him, he informed part thereof and left a part. Then when he told her (Hafsah) thereof, she said: "Who told you this?" He said: "The All-Knower, the All-Aware (Allah) has told me".

From this aayah (verse ) we came to know that the secret of the Holy Prophet صلى الله عليه وسلم was disclosed by one of his wives to another one and then Allah سبحانه و تعالى informed him about this action of his wife. We don’t find any verse in the Holy Quraan which says, “ O Prophet, your wife disclosed your secret to the other wife". The commentator S. ABUL A’LA MAUDUDI also said that they (He and other scholars) didn’t find such a verse in the Holy Quraan which tells the Prophet صلى الله عليه وسلم about the disclosing of his secret by his wife. But Allah سبحانه و تعالى HIMSELF mentioned in the Holy Quraan the words of HIS Prophet (" He said: "The All-Knower, the All-Aware (Allah) has told me".).

This is a proof that Allah also did wahi to him which was other than the wahi of the Holy Quraan. So all of the ahaadeeth came down to Muhammad صلى الله عليه وسلم through wahi. Allah said in surah Al-Najam verse 3 and 4:

Nor does he say (aught) of (his own) Desire.
It is only an Inspiration that is inspired.

Certainly the Prophet صلى الله عليه وسلم didn’t say anything from his desire. Everything that he conveyed to us in the Quraan and Sunnah, was from Allah. In hadeeth the meaning was from Allah and the words were that of the Prophet صلى الله عليه وسلم. But hadeeth-qudsee is a kind of hadeeth in which both of the words and meaning are from Allah almighty.

We saw in the verses of surah Al-Tahreem (as explained in last post as well as in this post), that the Holy wives of the Prophet صلى الله عليه وسلم made errors. So Allah سبحانه و تعالى revealed warning for them in the following verses of the same surah Al-Tahreem:

4. If you two [wives] repent to Allah , [it is best], for your hearts have deviated. But if you cooperate against him - then indeed Allah is his protector, and Jibreel and the righteous of the believers and the angels, moreover, are [his] assistants.

5. It may be that, in case he divorces you, his Lord will give him, in exchange, spouses more charitable (i.e., better) than you, Muslim (i.e., who have surrendered to Allah) women, believing, devout, repentant, worshiping Allah), (and) wandering (in His way), who were married before and virgins (too).

The word sa’ihaat means those who travel around for the cause of Allah and the word ثيبات means those women who are married then they become widows or divorced. So Allah, the Beneficent Lord, gives equal honor to virgin and thayyibaat. The very first wife of the Prophet صلى الله عليه وسلمwas a widow. This is also an indication that one verse of the Holy Quraan teaches many points of good character. ( Lesson for today’s Muslim man who always prefers virgin).

It is such verses of the Holy Quraan which trained the holy wives of the great Prophet صلى الله عليه وسلمand the companions to reach such high character. Allah Almighty watched them all and guided them directly in the Holy Quraan or Through the Holy Prophet صلى الله عليه وسلم. Whenever they made an error, they were rectified.

If we Muslims follow the Holy Quraan and the Sunnah, we will also be guided, insha Allah, to reach high level of the character and those whose characters are good, will be near Muhammad صلى الله عليه وسلم on the Day of Judgment.
 
We must love Muhammad صلى الله عليه وسلم more than our own selves. Proof from the Holy Quraan in the next post insha-Allah.
 
Allah said in the surah Al-Ahzaab verse 6:

[6]. Indeed, the Prophet is preferable for the believers to their own selves,[SUP]12[/SUP] and the Prophet's wives are their mothers.[SUP]13[/SUP] But, according to the Book of Allah, the blood relations have a greater right on one another than the other believers and the migrants. However, you may do any good (you wish) to your friends.[SUP]14[/SUP] This is written in the Divine Book.

I am posting a copy of the explanatory note 12 and some of the 13 for the understanding of the readers. I found this tafseer of Abul A’la Maududi on tafheem.net. There, the commentary has introduction with detailed history of the Battle of Trench. In my opinion, it is very good for understanding the Holy Quraan.

Explanatory notes of the colored portion of verse 6:

12. That is, "The relationship of the Holy Prophet with the Muslims and of the Muslims with the Holy Prophet is of a superior nature, over and above all human relationships. No other relationship is in any way comparable with the relationship that exists between the Holy Prophet and the believers. The Holy Prophet (may Allah's peace and blessings be upon him) is more compassionate and affectionate and a greater well-wisher of the Muslims than their own parents, even their own selves. Their parents and their wives and children can harm them, can treat them in a selfish manner and mislead them, can make them commit errors and mistakes, can push them into Hell, but the Holy Prophet's case is different: he will do for them only that which results in and leads to their eternal well-being and enduring happiness. They can commit follies resulting in their own ruin and disaster, but the Holy Prophet will wish for them only that which is beneficial and useful for them. And when it is so, the Holy Prophet also has a right on the Muslims that they should regard him dearer than their own parents, their own children, even their own selves. They should love him more than anything and anybody else in the world; should prefer his judgment and opinion to their own and should submit to every command that he gives.

The same thing has been said by the Holy Prophet in a Hadith, which Bukhari and Muslim and others have related with a little difference in wording: "No one of you can be a believer until I become dearer to him than his own father and his own children and all mankind. "


13. On the basis of the special relationship mentioned above, another characteristic of the Holy Prophet is that his wives are forbidden to the Muslims just like their own real mothers although their adopted mothers are in no sense their real mothers. This thing is peculiar only to the person of the Holy Prophet and of no other man in the world.

In this connection, one should also know that the wives of the Holy Prophet are mothers of the believers only in the sense that the Muslims are under obligation to have reverence and respect for them, and no Muslim could marry them. As for other matters they are not like the mothers. For example, apart from their real relatives, all other Muslims were non-mahram for them from whom they had to observe Purdah (hijab); their daughters were not like real sisters for the Muslims, so that no Muslim could marry them; their brothers and sisters were not like the maternal uncles and aunts for the Muslims; they could not be inherited by a Muslim, unless a close relative, as a mother is inherited by her son.


I, nbegam, must mention that there are some mistakes in the words of this commentary on the website. Here I corrected them by comparing them with the book (volume 4). I will, insha-Allah, try to inform the responsible ones about the mistakes.
 
Assalaamo alaikum’ Ramadhaan mubarak to all brothers and sisters.

All Muslims are expected to be very busy in Ramadhaan to earn as much for the Al-Aakhirah as possible. May Allah make us all successful in the Al-Aakhirah, aameen.

Now coming back to the topic:

Some verses of the Holy Quraan mention shortly the occasion of Mi’raaj.

Allah Almighty took Muhammad salla Allaho alaihi wa sallam, on a Buraak (heavenly horse) in company and guidance of the Archangel Jibreel alaihi salaam (Gabriel in the Christian language) from the Masjid Al-Haraam in Makkah to the Masjid Al-Aqsa in Jerusalem, and from there above to 7 heavens, then to the Thrown of Allah above all the heavens. He saw many wonders and met many Prophets alaihim salaam in different heavens and finally ascended to reach near Allah’s Thrown. Allah سبحانه و تعالىspoke to Him from behind a screen and gave Him the gift of 5-times a day salaath for His Ummah. Then He salla Allaho alaihi wa sallam came back to Masjid Al-Aqsa and thence back to the Masjid Al-Haraam in Makkah. All of this long journey was completed only in one night! Allaho Akbar!!!

This journey surpassed the high speed of all journeys in the air planes and space ships etc. of the Ummah.

His journey from the Masjid-Al- Haraam to Masjid- Al-Aqsa is shortly mentioned in the first verse of surah Bani-Isra’eel. And the verses 13—18 of surah Al-Najam mention some part of the Mi’raaj above the 7 heavens.

Allah said in the 1[SUP]st[/SUP] verse of surah Bani Isra’eel:


  1. Exalted is He who took His Servant by night from al-Masjid al-Haram to al-Masjid al- Aqsa, whose surroundings We have blessed, to show him of Our signs. Indeed, He is the Hearing, the Seeing.

Surah Bani-isra’eel is also called surah Al-Isra
T
he event of Mi’raaj happened one year before hijrah i.e. the migration of the Prophet salla Allaho alaihi wa sallam and his sahaabah to Madinah.

I am posting the explanation of the 1[SUP]st[/SUP] verse of the surah Al-Isra from the commentary of S.ABUL A’LA MAUDUDI (volume 2).

1. The event referred to in this verse is known "Mi`raj" and "Isra"'. According to authentic traditions, this took place a year before Hijrah. In the traditional and biographical literature, its details have been related by a large number (25) of the Companions. Anas bin Malik, Malik bin Sa`asa`ah, Abuzar Ghifari, and Abu Hurairah (Allah be pleased with them all) have related details of the event. Besides them, `Umar, `Ali, `Abdullah bin Mas`ud...........(Allah be pleased with them) have also related some parts of this event.
In this verse, the Qur'an mentions only a part of the Journey, i.e., from Masjid-i-Haram to the Masjid- al-Aqsa at Jerusalem. The object of this journey as stated here was that Allah willed to show His servant some of His signs. The Qur'an does not give any details other than this but we find further details in the traditions, which are to this effect:
One night the Angel Jibril transported the Holy Prophet on al-Buraq from Masjid-i-Haram to Masjid-i-Aqsa (the Temple Mount). There the Holy Prophet offered his prayers along with the other Prophets. Then he took him towards the higher spheres, where he met some of the great Prophets in different spheres. At last he reached the Highest Place in the Heavens, and was received in audience by AIlah. It was there that besides other important instructions five daily Prayers were prescribed. Then he returned to the Temple and from there came back to Masjid-iHaram. During this Journey, according to many traditions, Paradise and Hell were shown to him. We also learn from authentic traditions that on the following day when he mentioned this event, the disbelievers of Makkah scoffed at him.

The above additional details based on the traditions cannot be said to be against the Qur'an, for these are additions to the details given in the Qur'an.
There are different versions of this Journey. Some say that this happened in a dream, while others are of the opinion that the Holy Prophet was fully awake and went on the Journey with his own physical body; some others say that it was merely a mystic vision which was shown to him. The opening words of this verse: "Glory be to Him, who transported His Servant. . . . .... " however, clearly show that it was a super-natural event which was brought about by the unlimited power of Allah. It is quite obvious that if the event had been merely a mystic vision, it would not have been introduced by the words which imply that the Being Who brought about this event is free from each and every kind of weakness and defect. Again the words "transported His servant one night" also show that this was not a dream or a vision but a physical journey in which Allah arranged that the Holy Prophet should make observation of His Signs with his physical eyes. Therefore, one is bound to admit that this was not a mere spiritual experience but a physical journey and visual observation which AIIah arranged for His Prophet.

It is strange that some people are of the opinion that this extraordinary journey could not be possible, but now when man with his limited-very limited power has been able to reach the moon, it is absurd to deny that Allah with His limitless powers could enable His Messenger to make this journey in the extraordinary short time it took.
Above all, the question whether a thing is possible or not, can arise only in the `case of human beings whose powers are after all limited, but such questions cannot be raised where the AlI-Powerful Allah is concerned. Only such a person who does not believe that Allah is able to do everything can raise objections against this wonderful Journey about which AIIah Himself says that He transported His Servant one night from Masjid-i-Haram to Masjid-i-Aqsa. Likewise all the objections raised against the various details which are given in the traditions are frivolous, except two, which are plausible:
First, if we accept these details, then we shall have to admit that AIIah is confined to a certain place: otherwise there was no need that His Servant should be transported for this purpose to a certain place. Secondly, according to traditions, the Holy Prophet was enabled to observe Paradise and Hell where he saw some people suffering from torment. The objection is: why should some people be awarded punishments or rewards before the Final Judgement after Resurrection?
As regards the first objection, it is true that Allah is Infinite by Himself, but in dealing with His creation, He employs those means which suit His imperfect creation not because of any limitation of His, but because of the limitations of His creation. For instance, when He speaks to any of His creature, He adopts the same limited mode of conversation as the addressee can understand, though He has limitless modes of speech. Likewise, when He desires to show some of the wonderful Signs of His Kingdom to a servant. He transports him to the place where the' Signs are to be shown. It is obvious that the servant cannot see at one and the same time the whole of the universe as Allah does, for AIlah has no need to go to any place at all for this purpose but the servant has. The same applies to the appearance of the servant before the Creator. Though AIIah is not confined to any locality, it is necessary for the servant to go to the place where His manifestations have been concentrated for his observation because it is not possible for the servant with his limited powers to go in His Presence in His Infinite Capacity.
As regards the second objection, it is based on the lack of understanding the thing: many of the Signs which were shown to the Holy Prophet were symbolical. For instance, a small hole from which a fat ox came out but could not go back into it, represented mischief personified. In the same way the adulterers were shown as if they had fresh meat before them but instead of that they were eating rotten flesh. Similarly punishments for evil deeds shown to him were only symbolic observations of the punishments in the Hereafter so that he might see in advance the things which would take place in the Hereafter.

In regard to the Mi `raj it should be kept in view that all the Prophets were enabled by AIlah to see His Signs in the heavens and the earth according to their ranks. And for this purpose all the material curtains were lifted so that they could see with their naked eyes the unseen realities, to which they were required to invite the people.
This was done so that the Prophets could say with full conviction what they had seen with their own eyes. For this experience would distinguish them from a philosopher who bases all his theories on guess-work and cannot say that he bears witness to what he claims. In contrast to philosophers, Prophets could say that they bore witness to the things which they presented because they had seen them with their own eyes.

Moreover, salat was prescribed in order to reform and purify their souls, as if to say, "This is the thing' which will produce in you those high qualities of character which are essential for everyone who intends to struggle in the righteous way Incidentally, we learn from Traditions that Mi'raj was the first occasion on which the five daily Prayers were prescribed to be offered at fixed times.
Insha Allah in my next post I will give the explanation of the verses 13—18 of surah Al-Najam.
 
The English translation of the verses 13---18 is here with its explanatory notes from the Commentary of S. ABULA’LAMAUDUDI, these verses are also related with the occasion of Mi’raaj:

(53:13) Indeed he saw him a second time,

(53:14) by the lote-tree at the farthest boundary,

(53:15) near which is the Garden of Abode. *11

*11 This is about the Holy Prophet's second meeting with Gabriel (upon whom be peace) in which he appeared before him in his real shape and nature. The place where this meeting took place has been described as Sidrat-al-muntaha, along with which it has been said that nearby it is located Jannat al ma'va (Garden of Repose).
Sidrah in Arabic means the lote-tree and muntaha the extreme edge or limit. Thus, literally, sidrat al-muntaha means "the lote-tree that is situated on the extreme edge or limit". 'Allama Alusi in his Ruh al-Ma'ani has explained it thus: "At this the knowledge of every learned man comes to an end; whatever is beyond it is known to none but Allah. " Almost the same explanation of it has been given by Ibn Jarir in his commentary, and by Ibn kathir in An-Nihayah fi Gharib alHadith wal-Athar. It is difficult for us to know what kind of a lote-tree it is that is situated at the farthest end of this physical world and what is its nature and state. These are the mysteries of the Divine Universe which are incomprehensible for us. In any case, it is some such thing for which there was no more appropriate word than "sidrah " in human language, in the sight of AIIah.

" Jannat al-ma'va' literally means "the Jannat (Garden) that is to be an abode. " Hadrat Hasan Basri says that this is the same Jannat which the believers and righteous will be given in the Hereafter, and from this same verse he has argued that that Jannat is in the heavens. Qatadah says that this is the Jannat in which the souls of the martyrs are kept; it does not imply the Jannat that is to be given in the Hereafter. Ibn 'Abbas also says the same but adds that the Jannat to be granted to the believers in the Hereafter is not in the heavens but here on the earth.

(53:16) (This was) when the lote-tree was covered with that which covered it. *12

*12 That is, "its Splendor and Glory exceeds aII description. The Divine Glory and effulgence was such as can neither be conceived by man nor can any haman language depict it adequately.

(53:17) His eye did not waver, nor did it stray, *13

*13 That is, "On the one hand, the Holy Messenger of Allah was so firm and steadfast that even in the Presence of the great Divine Splendor and Glory his sight was not dazzled and he went on gazing at it with great composure. On the other, he was in such complete control of himself and so exclusively attentive that he kept his mind and his sight focused upon the object for which he had been summoned, and he did not let his sight wander to any side like a spectator's to have a glimpse of the wonderful objects present there. This can be understood by the example of a person who gets an opportunity to be present in the court of a mighty and powerful king, where he comes across such glory and splendor that had never even been conceived by him before. Now, if he be a shallow person, he would be struck with amazement, and if he be un-initiated in the court etiquette, he would become heedless of the royal presence and would turn his gaze to every side to look at the embellishments of the court. But a noble, reverent and dutiful person will neither be stupefied and confounded, nor will become lost in witnessing the court, but will present himself with full dignity and will keep his mind concentrated on the object for which he had been summoned in the royal court. This very virtue and quality of the Holy Prophet (upon whom be peace) has been esteemed in this verse.

(53:18) and he certainly saw some of the greatest Signs of His Lord. *14

*14 This verse clearly states that the Holy Prophet had not seen AIIah but His wonderful Sings. Even according to the context, this second meeting also took place with the same being with whom the first meeting had taken place. Therefore, one will have to admit that neither the one whom he had first seen on the uppermost horizon was Allah nor he whom he saw afterwards by the farthest lote-tree was AIIah. Had he seen Allah Almighty on either occasion it would have been a great thing and must certainly have been mentioned here explicitly. About the Prophet Moses it has been said in the Qur'an that he had besought to see AIIah And the reply given was: Lan tarani "You cannot sec Me." (Al-A'raf 143). Now, obviously if this honour that was not granted to the Prophet Moses, had been granted to the Holy Prophet Muhammad (upon whom be Allah's peace and blessings), it would by itself have been such an important thing which must have been stated in clear words. But we see that nowhere in the Qur'an has it been said that the Holy Prophet had seen his Sustainer and Lord. But in Surah Bani Isra'il also, where mention has been made of the event of Mi`raj (Ascension), it has been said that "We had transported Our servant...so that We may show him some of Our Signs" (li-nuriya -hu min ayat-i na), and here in connection with his visit at Sidrat al-muntaha also it has been said: "He saw of the greatest Signs of His Lord" (laqad ra a min ayat-i Rabb-i-hil kubra).
In view of these reasons apparently there was no ground for the dispute whether the Holy Prophet (upon whom be peace) on both these occasions had seen Allah Almighty or the Angel Gabriel (on whom be peace). But, the reason that has given rise to this dispute is that the traditions of Hadith differ on this question. Below we reproduce in their sequence the Ahadith that have been reported from the different Companions in this regard:

(1) Traditions of Hadrat `A'ishah:

Hadrat Masruq has stated in Kitab at-Tafsir of Bukhari asked Hadrat 'A'ishah: O mother of the faithful! Had Muhammad (upon whom be Allah's peace) seen his Lord and Sustainer? She replied: Your question has terrified me. Why do you forget that if a person lays claim to three of the things, he would lay a false claim ? (The first of these things that Hadrat `A'ishah mentioned was): Whoever among you says that Muhammad (upon whom be Allah's peace) had seen his Lord and Sustainer, tells a lie. Then Hadrat `A'ishah recited these verses: La tudriku-hul-absar "Eyes cannot comprehend Him; " and: Ma kana li-bashar-in anyyukallima-hullah-u illa wahy-an au min-wara-i-hijab- in au yursila rasul an fayu-hia bi-idhni hi ma yasha-u: "It is not given to any mortal that Allah should speak to him, face to face; He, speaks either through Revelation (secret instruction), or from behind a curtain, or He sends a messenger (an angel), who by Allah's Command, reveals whatever He wills." (Ash-Shura: 51). Then she said: °The Holy Prophet (upon whom be peace) in fact had seen Gabriel (on whom be peace) in his real shape twice."

A part of this Hadith is also found in Bukhari (chapter 4 of Kitab atTauhid) And in the tradition that Bukhari has cited from Masruq in Kitab Bida 'aI-Khalq, he states: "Hearing this thing from Hadrat `A'ishah, I asked: What would then Allah's words, Thumma dana fa-tadalla, fa-Kana qaba qausain-i au adna. mean ? She replied: This refers to Gabriel; he always appeared before the Holy Prophet in human shape, but on this occasion he had appeared before him in his real shape and nature and the whole horizon was filled with him. "
In Muslim (Kitab al-Iman, Babu fi Dhikr Sidrat al-muntaha) this conversation between Hadrat `A'ishah and Masruq has been related in greater detail, its most important part being this: "Hadrat `A'ishah said: The one who claims that Muhammad (upon whom be Allah's peace and blessings) had seen his Lord and Sustainer imputes a lie to Allah. Masruq says: I was leaning back. Hearing this I sat up and said: Mother of the faithful, do not make haste: Has not Allah said: wa laqad ra'a-hu bil-ufuq-il mubin? and laqad ra'a-hu nazlat-an ukhra '' Hadrat 'A'ishah replied: I was the first one in this Ummah who inquired of the Holy Prophet (upon whom be peace) about this. He had replied: "It was Gabriel (on whom be peace). I have never seen him in his real shape and form in which Allah has created him except on these two occasions. On these two occasions I saw him descending from the heavens and his great presence was covering the whole space between the earth and the heavens."
Ibn Marduyah has related this tradition of Masruq, thus: "Hadrat `A'ishah said: I was indeed the first person who asked the Holy Prophet: Did you ever see your Lord and Sustainer? He replied: No, I had only seen Gabriel descending from the heavens."

(2) Traditions of Hadrat `Abdullah bin Mas`ud:

Bukhari (Kitab at-Tafsir), Muslim (Kitab al Iman) and Tirmidhi (Abwab' at-Tafsir) contain a tradition on the authority of Zin bin Hubaish, saying that Hadrat `Abdullah bin Mas`ud gave this commentary of fa-kana qaba qausain-i au adna: "The Holy Prophet (upon whom be peace) saw Gabriel (on whom be peace) in the shape that he had six hundred wings."
In the other traditions of Muslim, Zirr bin Hubaish has reported this very commentary of Ma kadhab al-fu adu ma ra'a and laqad ra a min ayat-i Rabbi-hil kubra from Hadrat `Abdullah bin Mas`ud. In Musnad Ahmad this commentary of Ibn Mas`ud has been reported by 'Abdur Rahman bin Yazid and Abu Wail also besides Zirr bin Hubaish. Furthermore, in Musnad Ahmad two more traditions of Zirr bin Hubaish have been related in which Hadrat `Abdullah bin Mas`ud commenting upon wa laqad ra a-hu nazlat-an ukhra, 'inda-sidrat-il muntaha stated: "The Holy Messenger of AIIah said that he saw Gabriel by the lote-tree he had six hundred wings. "Imam Ahmad has cited a tradition on the same subject, on the authority of Shaqiq bin Salamah also, in which he states that he heard Hadrat `Abdullah bin Mas'ud saying that the Holy Prophet himself had said that he had seen Gabriel (on whom be peace) in that shape at sidrat al-muntaha.

(3) When 'Ata' bin Abi Rabah asked Hadrat Abu Hurairah the meaning of the verse laqad ra a-hu nazlat-an ukhra, he replied: "The Holy Prophet had seen Gabriel (on whom be peace).": (Muslim: Kitab al lman).

(4) Imam Muslim has related in kitab al-Iman two traditions of `Abdullah bin Shaqiq on the authority of Hadrat Abu Dharr Ghifari, in one of which he says that he asked the Holy Prophet: "Did you ever see your Lord?" The Holy Prophet replied: Nur-un anna ara-hu; and in the other he says that the Holy Prophet gave this answer to his question: Ra 'aitu nur-an. Of the first answer of the Holy Prophet Ibn al-Qayyim has given this meaning in his Zad al-Ma ad: "Between me and the sight of my Lord there was Light," and of the second this: "I did not see my Lord but only a Light."

(5 ) Imam Muslim in his Kitab al-Iman has related this tradition from Hadrat Abu Musa al-Ash`ari: "The Holy Prophet said: The sight of no one from among His creatures has reached Allah Almighty."



. " As for the other traditions that we have cited above, the weightiest among them are those that have been related from Hadrat `Abdullah bin Mas'ud and Hadrat `A'ishah, for both of them have unanimously reported this saying of the Holy Prophet (upon whom be peace) himself that on neither occasion he had seen AIIah but Gabriel (peace be on him), and these traditions fully conform to the explanations and allusions of the Qur'an. Furthermore, they are also confirmed by the sayings of the Holy Prophet which Hadrat Abu Dharr and Hadrat Abu Musa al-Ash'ari have reported from him. On the contrary the traditions that have been cited from Hadrat 'Abdullah bin `Abbas in the books of Hadith are self-eontradictory. In some he regards both the experiences as a vision with the eyes, in some both as a vision with the heart, in some one with the eyes and the other with the heart, and in some he wholly negates the vision with the eyes. In none of these traditions he has cited any saying of the Holy Prophet himself and where he has cited such a saying, it contains no mention of either of the two experiences stated in the Qur'an; besides, the explanation of one of his traditions givcn by the other indicates that the Holy Prophet at some time bad seen Allah Almighty not in the waking condition but in a vision during sleep. Therefore, in fact, for the commentary of these verses the traditions ascribed to Hadrat 'Abdullah bin 'Abbas cannot be held as reliable. Likewise, although the traditions of Muhammad bin Ka'b al-Qurzi cite a saying of the Holy Prophet, they do not mention the names of the Companions who might have heard this thing from the Holy Prophet himself. Moreover, in one of them it has been said that the Holy Prophet had clearly denied having seen Allah with the eyes.
 
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