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افتراضي الشفا The Prophet's praiseworthiness and the multiplicity of his excellent qualities

CHAPTER 1
THE PRAISE OF ALLAH FOR HIS PROPHET AND THE EXALTED STATUS
IN WHICH HE BEHOLDS HIM

Outline to the chapter
This chapter contains some of the clearest Koranic verses that speak of the Prophet, praise and peace be upon him, depicting the high esteem and praise of Allah for him together with the excellence of his qualities.

Section 1 - The Prophet's praiseworthiness and the multiplicity of his excellent qualities

Hafiz, Abulfadl – Allah gave him success - said:
Allah says, "Indeed, there has come to you a Messenger from your own" (Al Tauba 9:128). In this verse Allah informs the believers, Arabs and the people of Mecca and peoples of the world that He sent to them from their own selves a Messenger. A Messenger of whom they were sure and already known to them as being both truthful and trustworthy. On account of him being one of them, they should not suspect him of lying or not give them good counsel.

Each tribe of Arabia was linked to him either through kinship or ancestry and he was by far their most noble and excellent kinsman. Abbas' son, as well as many others, said is the meaning of the words of Allah, "except the love of the (Prophet's) relatives." (Ash-Shura 42:23). He is the most noble, highest and most excellent of them. And this is the highest of praise.

In the same verse Allah attributes to him various praiseworthy qualities and He praises the Prophet's eagerness to guide people to Islam as well as his sincere concern for the harm that afflicts them not only in this life but in the Hereafter. It is also an insight to the kindness and mercy he showed to those who believed.

A knowledgeable person draws one's attention to the fact that Allah honored him with two of His own Names – Rauf, the Kind and Raheem, the Merciful.

In the chapter Al-Imran Allah says, 'Allah has surely been gracious to the believers when He sent among them a Messenger from themselves' (Aali Imran 3:164). Allah also says, 'It is He who has raised among the illiterate (Arabs), a Messenger from themselves,' (Al-Jumu'ah 62.2). Again, in another verse Allah says, 'As We have sent among you a Messenger (Prophet Muhammad) from yourselves,' (The Cow 2.151)

Imam Ali, may Allah honor his face, explained that the words of Allah 'from your own' refers to lineage, relationship by marriage or descent and that from the time of Prophet Adam, peace be upon him, there was neither an adulterer nor fornicator in the lineage of the Prophet, all were officially married.

Referring to the verse "Whosoever obeys the Messenger, indeed he has obeyed Allah." (An-Nisa 4:80). Jafar, the son of Muhammad said, "Allah is aware that His creation would be incapable of pure obedience to Him so He informed us in this order – the Messenger, then Allah – so it would be realized one would never be able to aspire to the achievement of pure obedience to Him. Therefore, between Himself He placed one of their own, adorning him with His own attributes of the Compassionate and Merciful.

He made him a truthful ambassador for all creation and decreed that when a person obeys the Prophet, praise and peace be upon him, they are in fact obeying Allah, and when someone complies with him, they are also complying with Allah.

Abu Bakr, Tahir's son, explained the verse "We have not sent you except as a
mercy to all the worlds." (Al-'Anbiya 21:107) as meaning Allah endowed Prophet Muhammad, praise and peace be upon him, with mercy so that his very being was mercy and all his qualities and attributes were a mercy to all creation. When a person is touched by any portion of his mercy he is saved in both worlds from every hateful matter and reaches everything that is loved. Reflect upon the words of Allah who said, "We have not sent you except as a mercy to all the worlds."

He further explained that the Prophet's life and death were a mercy because the Prophet, praise and peace be upon him, said, "My life is good for you and my death is good for you" also said: "When Allah decrees mercy for a nation He takes its Prophet to Him before them, and causes him to be the one to go ahead in order to prepare the way for them."


As-Samakandi further elaborated on, "as a mercy to all the worlds" saying it refers to both mankind and jinn, and that it has also been explained as being for all of creation. For believers he is indeed a mercy as he is their guide. As for the hypocrites he was also a mercy to them because of his granting their security by not killing them, rather he deferred their punishment [by imposing a fine. When it came to those who did not believe he was also merciful by deferring their punishment – Darwish].

Abbas' son commented, "He is a mercy to both believers and unbelievers. In the case of the unbelievers they were saved from the punishment that came to other communities who belied their prophet."

Allah refers to His Prophet in the Koran as a light, "A light has come to you from Allah and a Clear Book" 5.15. He also says, "O Prophet, We have sent you as a witness, a bearer of glad tidings, and to bear warning; a caller to Allah by His permission and as a light shedding lamp." (33.45-46).

Allah, the Almighty also says, "Have We not expanded your chest for you" (Al-Inshirah 94:1) 'Expanded' means to widen, immense, and the word 'chest' in this verse refers to his heart.

Abbas' son explained that Allah expanded his chest with the light of Islam, whereas Sahl At-Tustori said it means with the light of the message. Hasan Al Basri said that Allah filled it with judgment and knowledge.

In the verses that follow, Allah says, 'and relieved you of your burden that weighed down your back' (Al-Inshirah 94:2-8). A commentator explained this as referring to protecting him from any wrong actions prior to his calling to the Prophethood. And the status of pardoning and the protection from sin, and that "burden" refers to the pre-Islamic days known as "The Time of Ignorance".

Both Al Mawardi and As Sulami are of the opinion that the meaning refers to the Message that weighed down upon his back before he delivered it. It has also been said by As-Samakandi to mean Allah protected him otherwise wrong actions would have burdened his back.

The chapter continues, 'Have We not raised your remembrance?' (Al-Inshirah 94:4). This verse has been explained by Yahya, Adam's son as the bestowal of the Prophethood upon Muhammad.

And it was said, "When I (Allah) am mentioned, you are mentioned with Me in the Statement: 'there is no god except Allah, and Muhammad is the Messenger of Allah.'" Also it was said it is regarding raising his name as mentioned and repeated in each Call to Prayer.

Judge Abu Al-Fadl said, "It is now very clear that these words of Allah confirm the enormity of the favor He bestowed upon Prophet Muhammad, together with the exalted rank he has before Him together with his honorable position. Allah expanded his chest to belief and guidance making it wide enough to contain both the knowledge and wisdom.

Allah protected His Prophet, praise and peace be upon him, from the burden of
everything contemptible in "The Age of Ignorance" (Jahiliyya) by making them repugnant to him giving victory to His Religion over all previous religions.

The weighty responsibility of the message and Prophethood was lightened for
him by Allah so that he was able to present the entrusted message sent down to him, to mankind. Again Allah stresses the Prophet's superlative position, his tremendous rank, and great prominence by raising his name in the company of His Own Name. Of this Katada said, "Allah exalted his fame in the world and in the Hereafter. There is no witness nor yet one who offers the prayers who does not say, 'There is no god except Allah, Muhammad is the Messenger of Allah.'"
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افتراضي

Abu Sayeid al Khudri narrated that the Prophet, praise and peace be upon him,
said, "Gabriel came to me and said, 'My Lord and your Lord says: Do you know
how I have exalted Muhammad's fame? When My Name is mentioned, he is
mentioned with Me."

Allah says, "Obey Allah and His Messenger." (Al Baqarah 2:32) and "Believers, believe in Allah and His Messenger." (An-Nisa' 4:136). Here it is evident that obedience to Allah is connected to our being obedient to His Prophet, and see how his name is mentioned alongside with the Name of Allah.

Note how Allah added the Prophet, praise and peace be upon him, after Him with the word "and". It is evident and stresses the importance of his favored, prominent status which was not bestowed upon any other of His prophets or messengers.

Hudhayfa informs us that the Prophet, praise and peace be upon him, said, "No
one should say, 'What Allah wills and (wa) so-and-so wills,' rather one should say, 'What Allah wills" and thereafter say, 'then so-and-so wills."

At a gathering in which the Prophet, praise and peace be upon him, was present, someone spoke saying, "Whosoever obeys Allah and His Messenger has been rightly guided, and whosever disobeys them both …" Whereupon the
Prophet, praise and peace be upon him, stopped him and said, "What a bad
speaker you are, get up" or, in another rendering "leave". This was on account of his joining Allah and His Prophet, praise and peace be upon him, by using a dual pronoun.

Abu Sulayman commented it was because, "He disliked the two names being
joined together in that way because of the implication of equality." Whereas as
someone else was of the opinion that what he disliked was his stopping at
'whosever disobeys them both.' However, Abu Sulayman's statement is
considered to be more correct because it is in compliance with another authentic prophetic saying that reads "Whosoever disobeys them has erred," without pausing after "… whosoever disobeys them."

Allah says, "Allah, and His angels praise and venerate the Prophet." (Al-Ahzab 33:56). Some have commented on whether the word "praise" refers to Allah and His angels or not. Some hold it permissible to refer to both whereas it is forbidden by others on account of the notion of partnership. They consider the pronoun refers to the angels alone and conclude that the verse means "Allah praises and venerates the Prophet, and His angels praise and venerate the Prophet."

The consensus of Islamic scholars upon the verse of Allah that reads, "And
he who comes with the truth, and confirms it" (Az-Zumar 39:33) refers to Prophet Muhammad, praise and peace be upon him, who brought the truth. Another scholar added, "It is he who confirmed it." The Arabic word in the verse is read in two ways one of its meanings being 'spoke the truth' and refers to the Prophet, praise and peace be upon him, and the other meaning 'confirmed it' refers to believers. Amongst other commentaries it is said that the word "confirmed" refers to Abu Bakr or Ali.

Mujahid said explaining the words of Allah "and whose hearts find comfort in the remembrance of Allah." (Al-Ra'd 13:28 are in reference to Prophet Muhammad, praise and peace be upon him, and his Companions
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