VIRTUES of MUHAMMAD ‘alaihis-salâm’

There are hundreds of books telling about the virtues of Muhammad ‘alaihis-salâm’. Virtue means superior quality.

The following are eighty-six of his superior qualities.

1- Of all the creatures, Muhammad’s ‘alaihis-salâm’ soul was the first to be created.

2- Allâhu ta’âlâ wrote his name on the ’Arsh, on the Gardens of Paradise, and on the seven skies.

3- The expression, “Lâ ilâha illâ-Allah Muhammadun Rasûlullah (There is no god but Allahu ta’âlâ, and Muhammad ‘sall-Allâhu ta’âlâ ’alaihi wa sallam’ is His Messenger),” is written on the leaves of a rose growing in India.

4- A fish that had been caught in a river in the vicinity of Basra had the name of Allah on its right flank and the name Muhammad ‘sall-Allâhu ta’âlâ ’alaihi wa sallam’ on the left. There are many other similar events. The hundredth page of A History of Fish, which was printed in London in 1975, contains the picture of a fish with the writing that says, “Shânullah”, on its tail. It is stated there also that the phrase ‘Lâ ilâha illâ-Allah’ is written on the other side of the tail. There are many other examples to this effect.

5- There are angels whose sole duty is to say the name of Muhammad ‘alaihis-salâm’.

6- The reason why angels were commanded to prostratethemselves before Âdam ‘alaihis-salâm’ was that he had the nûr (light, halo) of Muhammad ‘alaihis-salâm’ on his forehead.

7- The azân (or adhân)[1] that was called in the time of Âdam ‘alaihis-salâm’ contained the name of Muhammad ‘alaihis-salâm’, too.

8- Allâhu ta’âlâ commanded each and every one of His Prophets: “If Muhammad ‘alaihis-salâm’ should be the Prophet in your time tell your people to believe in him.”

9- The Torah, the Injîl (Bible) and the Zebûr contained passages eulogizing and praising Muhammad ‘alaihis-salâm’, his

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[1] The prescribed call to prayer.

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four Khalîfas, (i.e. Abû Bakr, ’Umar, ’Uthmân, and ’Alî ‘radiy-Allâhu ta’âlâ ’anhum ajma’în’), his Sahâba, and some of his Ummat (Muslims). Allâhu ta’âlâ derived the word ‘Muhammad’ from His own Name ‘Mahmûd’ and gave it as a name to His Habîb (Darling, Beloved one, Most Beloved). Allâhu ta’âlâ blessed His Habîb with His Names ‘Raûf’ and ‘Rahîm’.

10- When he came to the world he was circumcised by angels.

11- When he was about to come to the world, many omens were seen that betokened his advent. They are written in history books as well as in books of mawlid, (i.e. books expatiating on the birth of the Best of Mankind and on the events that took place before the birth, during it, and afterwards.)

12- After he came to the world, devils could no longer ascend to heaven or steal information from angels.

13- When he came to the world, all the idols on the earth and the statues that had been being worshipped fell flat on their faces.

14- Angels would rock his cradle.

15- As he was in his cradle he would talk with the moon, which would move with the movement of his finger.

16- He began to talk in cradle.

17- As a child, wherever he went, a cloud above his blessed head moved with him, continuously protecting him in its shade. This miracle continued until the beginning of his prophethood.

18- Once, when he was three years old, once again, when his prophethood was notified to him when he was forty years old, and once again, when he was fifty-two years old and was being raised to heaven on the night of Mi’râj, angels cleaved his chest, took out his heart, and washed it in a basin that they had brought from Paradise.

19- Each Prophet had his prophetic seal on his right hand. Muhammad ‘alaihis-salâm’ had it on the skin of his shoulder-blade, on line with his heart. When Jebrâîl ‘alaihis-salâm’ washed his heart and closed his chest, he put the seal that he had brought from Paradise on his back.

20- He saw what was behind him as well as things before him.

21- He saw in the dark as well as in the light.

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22- He saw the seven stars in the cluster called Pleiades in constellation Taurus [bull], and said their number. This cluster of stars is also called Seven Sisters.

23- His spittle sweetened bitter water, cured diseased people, and fed babies like milk.

24- As his blessed eyes slept, his blessed heart stayed awake. This was the common quality of all Prophets ‘alaihim-us-salawâtu wa-t-taslîmât’.

25- Throughout his lifetime he never yawned. Nor had any other Prophet ‘alaihim-us-salawâtu wa-t-taslîmât’.

26- His sweat had a fragrant smell, like that of a rose. A poor man came to him and told him that he needed help for his daughter’s matrimony. The blessed Messenger had nothing to give him at that moment. So he had some of his sweat put in a small bottle and gave the bottle to the man. Whenever the girl put a bit of the sweat on herself, her house would smell of musk.

27- Although he was medium of stature, he would look taller than tall people standing beside him.

28- When he walked in the sun or in the moonlight his shadow would not fall on the ground.

29- Flies, mosquitos or other insects would not alight on his body or on whatever he was wearing.

30- His underwears would never become dirty however long he wore them.

31- Whenever he walked, angels followed behind. He would have his Sahâbîs ‘radiy-Allâhu ta’âlâ ’anhum ajma’în’ walk ahead of him, telling them to leave the space behind him unoccupied “for the angels.”

32- When he stepped on a rock, his foot would make a print on the rock. When he walked on sands, on the other hand, he would leave no footprints behind. When he relieved nature in the open, the earth would split apart, swallow the urine or the faeces, and radiate fragrant odours. This was the case with all the other Prophets as well.

33- When he heard that some people had drunk his blood that had been taken out by cupping, he stated, “The Hell-Fire shall not burn him (who has done so).”

34- One of his greatest miracles is his ascent called Mi’râj. On

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a beast of Paradise called Buraq, he was taken from Mekka to Jerusalem, and thence up to heavens and to the ’Arsh. He was shown extraordinary things there. He saw Allâhu ta’âlâ, with real seeing but in a manner beyond the human knowledge. [That seeing took place outside of the world of matter, i.e. in the Hereafter.] In a moment he was taken back home. No other Prophet was blessed with the miracle of Mi’râj.

35- It was made farz (obligatory) for his Ummat (Muslims) to recite (a certain prayer called) Salawât[1] at least once in their life time. Allâhu ta’âlâ and angels, too, say the prayer of Salawât and Salâm for him, continuously.

36- Of all the human beings and angels, he was given the most knowledge. Although he was ummî, i.e. he had not learned anything from anybody, Allâhu ta’âlâ made him knoweverything. As Âdam ‘alaihis-salâm’ was made to know the name of everything, so he was made to know the name and the knowledge of everything.

37- He was made to know the names of all his Ummat and all the events that would (and will) take place among them.

38- His mental abilities were superior to those of all other human beings.

39- He was endowed with all the beautiful moral qualities and habits that mankind could possess. When the great poet ’Umar bin Fârid was asked why he would never praise the Messenger of Allah, he answered, “I have realized that I will not be able to praise him. I cannot find words to eulogize him.”

40- In the Kalima-i-shahâdat, in the azân (or adhân), in the iqâmat, in the (prescribed prayer recited during) tashahhud (sitting posture and saying prayers) in namâz, in many prayers, in some acts of worship and khutbas, in pieces of advice, (in prayers said) at times of trouble or melancholy, in the grave, at the place of Judgement, in Paradise, and in languages spoken by all creatures, Allâhu ta’âlâ put his name beside His Own Name.

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[1] In this prayer a Muslim invokes a blessing on the Prophet, and on the Prophet’s household, including all his descendants that will come to life till the end of the world. The prayer is: “Allâhumma salli ’alâ Sayyidinâ Muhammadin wa ’alâ âli Sayyidinâ Muhammad.” It is a recommended behaviour to say this prayer whenever you say, write, hear or read the Prophet’s blessed name.

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41- The highest of his superiorities is that he is the Habîbullah (the Beloved One of Allâhu ta’âlâ). Allâhu ta’âlâ made him a darling, a friend to Himself. He loves him more than He does any other person or any angel. Allâhu ta’âlâ says in a hadîth-i-qudsî, “As I have made Ibrâhîm (Abraham) Halîl (to Myself), so I have made thee Habîb to Myself.”

42- The fifth âyat-i-kerîma of Dhuhâ Sûra, which purports, “I shall give thee all thou wantest, till thou art contented, [i.e. till you say, ‘Enough’],” promises that Allâhu ta’âlâ shall bestow on His Prophet ‘sall-Allâhu ta’âlâ ’alaihi wa sallam’ all sorts of knowledge and superiority, the tenets of Islam, help against his enemies and victory over them, conquests and victories that will be realized by his Ummat, and all sorts of intercession and manifestation on the Rising Day. When this âyat-i-kerîma came down, the blessed Messenger looked at Jebrâîl ‘alaihis-salâm’ and said, “I shall not be contented if one (single member) of my Ummat is left in Hell.”

43- His blessed heart was always with Allâhu ta’âlâ, at night, when asleep as well as when awake, when in company as well as when alone, at home as well as on a voyage, in warlike situations, when weeping and when happy alike. In fact, there were times when his heart was only with Allâhu ta’âlâ. In order to carry on his worldly duties and to turn his blessed heart back to the human world, he would go near his blessed wifeÂisha and say, “O Âisha! Talk with me a little [so that I may come back to myself].” and then he would go out to see his Sahâba, to preach and guide them. After performing the (part which is not obligatory but which Muslims perform in order to follow the Prophet, and which is called) sunnat of the morning prayer at home and then talking with Âisha ‘radiy-Allâhu ’anh’ for a short while, he would leave for the mosque, in order to conduct the farz (obligatory two rak’ats of morning prayer) and perform it with his Sahâba. That state is (called) hasâis-i-peyghamberî, (and it was peculiar only to the Prophet). If he had gone out without having talked to Âisha ‘radiy-Allâhu ’anhâ’, no one would have had the power to look at him on the face, on account of the divine manifestations and nûrs (lights, haloes) on his face.

44- Allâhu ta’âlâ mentions all His Prophets with their names in the Qur’ân al-kerîm. As for Muhammad ‘alaihis-salâm’; He addresses him with laudatory expressions such as, “O My Messenger, O My Prophet.”

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45- His speech was extremely clear and easily comprehensible. He had visitors from various places, and he spoke to his visitors in their own languages. People listened to him with admiration. He stated, “Allâhu ta’âlâ has given me abeautiful training and education.”

46- With few words he said much. His more than one hundred thousand (utterances termed) hadîth-i-sherîfs are a demonstration of the fact that he was Jawâmi-ul-kalîm. According to some scholars, Muhammad ‘alaihis-salâm’ stated the four essentials of Islam with four hadîth-i-sherîfs, which are as follows:

“Actions are evaluated in accordance with the intentions (in doing them).”

“Halâl (permission) is obvious, and harâm (prohibition) is obvious.”

“The plaintiff has to produce witnesses, and the defendant has to swear an oath.” and

“Unless a person wishes for his Muslim brother whatever he wishes for his own self, he will not be a perfectBeliever.”

The first of these four hadîth-i-sherîfs form the basis for the knowledge pertaining to acts of worship, the second one for the knowledge pertaining to transactions, (e.g. buying and selling, renting, joint-ownership, etc), the third one for the knowledge pertaining to jurisprudence and politics, and the fourth one for knowledge pertaining to manners and ethics.

47- Muhammad ‘alaihis-salâm’ was innocent. He never committed sins, neither intentionally nor inadvertently, neither grave sins nor venial ones, neither before he was forty years old nor afterwards. He was never seen to behave in an unseemly manner.

48- It is a religious precept to invoke a blessing on Muhammad ‘alaihis-salâm’ by saying, “As-salâmu ’alaika ayyuha-n-nabiyyu wa rahmatullâhi,” during the sitting posture in namâz. Islam does not contain another religious precept commanding that you should invoke blessings on other creatures, such as another Prophet or an angel, which is done when performing namâz.

49- Instead of demanding position or sovereignty, he preferred poverty. One morning, during a dialogue with Jebrâîl ‘alaihis-salâm’, he said that they had not had a morsel to eat the

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previous night. At that moment Isrâfîl ‘alaihis-salâm’ came and offered, “Allâhu ta’âlâ has heard what you said, and He has sent me. Let any piece of stone you touch with your hand turn into gold, silver or emerald, if you like. And you may carry on your prophethood as an angel if you like. Rasûlullah answered, “I wish prophethood as a born slave,” and repeated the same statement three times.

50- Whereas other Prophets ‘alaihimussalawâtu wattaslîmât’ served as Prophets in certain times and certain countries, Muhammad ‘alaihis-salâm’ was sent as the Prophet for all the human beings and genies on the earth till the end of the world. There are scholars who argue that he was the Prophet of genies, animals, plants and lifeless creatures, i.e. all creatures.

51- The compassion which Allâhu ta’âlâ has bestowed on him reaches all beings and gives them benefits. These benefits are conspicuous on Believers. Unbelievers living in the times of other Prophets ‘alaihimussalawâtu wattaslîmât’ were tormented as they still lived in the world, then they were annihilated. Those who denied Muhammad ‘alaihis-salâm’ were not tormented in the world. One day he asked Jebrâîl ‘alaihis-salâm’, “Allâhu ta’âlâ has declared that I am (His) compassion over theclasses of beings. Have you had a share from my compassion?” Jebrâîl answered, “Sensing the awe-inspiringgreatness of Allâhu ta’âlâ, I had always looked forward tomy destiny with terror. When I brought to you the âyats [the twentieth and twenty-first âyats of Tekvîr Sûra] purporting thatI am trustworthy, I felt relieved from that terrible fear owingto that praisal, and began to feel secure. Can there be anything else bearing more compassion than this?”

52- Allâhu ta’âlâ willed that Muhammad ‘alaihis-salâm’ should feel fully contented. [As we have stated in the forty-second virtue, Allâhu ta’âlâ shall give him whatever he likes until he feels contented. This fact is declared in Dhuhâ Sûra.]

53- Other Prophets made their own refutations of unbelievers’ slanders. On the other hand, Allâhu ta’âlâ defended Muhammad ‘alaihis-salâm’ by answering the slanders perpetrated against him.

54- The number of Muhammad’s ‘alaihis-salâm’ Ummat is above the total number of other Prophets’ ‘alaihimussalawâtu wattaslîmât’ ummats.

55- As it is written in the book Mawâhib-i-ladunniyya, there is a widely-known hadîth-i-sherîf which states, “I entreated Allâhu

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ta’âlâ not to let my Umma reach a consensus on dalâlat (something wrong, aberration, heresy). He accepted my entreatment.” Another hadîth-i-sherîf reads as follows: “Allâhu ta’âlâ has protected you against three things: First; He has protected you from unanimity on dalâlat. Second; a Muslim who dies from a contagion will earn as much thawâb (blessings) as if he attained martyrdom. Third; if two sâlih (pious, devout) Muslims attest to a Muslim’s goodness, that third Muslim shall enter Paradise.” And there is another hadîth-i-sherîf which states, “The disagreements among my Sahâba, (on some minor details pertaining to religious practices,) are (the fruits) of (Allâhu ta’âlâ’s) compassion over you.” Another similar hadîth-i-sherîf states, “Disagreements among my Ummat, [which gave birth to different ways, Madh-habs, in matters pertaining to acts of worship,] is compassion (of Allâhu ta’âlâ).” As his Ummat (Muslims) exert themselves to find the truth and the right way, differences of opinion take place among them. Their exertions move (Allâhu ta’âlâ’s) compassion. This hadîth-i-sherîf has been denied by two sorts of people. The first one is a person called ‘mâjin’, and the second sort is termed ‘mulhid’. Mâjin is a deceitful person who tries to exploit the religion for the realization of his worldly aspirations. And mulhid is a heretic who has become a disbeliever by contorting the meanings of âyat-i-kerîmas in a way as it suited his mundane advantages. As Yahyâ bin Sa’îd observes, the Islamic scholars make things easy. Whereas one of them says that something, (an act, behaviour, etc.,) is halâl  (permitted by Islam), another one says that it is harâm (forbidden). Sometimes, while they say to pious people that a certain behaviour is halâl, at times of mischief they say, ‘harâm’ about the same behaviour.

As the hadîth-i-sherîfs quoted above indicate, the ijmâ-i-ummat, which means a consensus reached by those profound scholars called ‘mujtahid’,[1] is one of the Adilla-i-sher’îyya. In

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[1] Ijtihâd means to infer meanings from the figurative âyat-i-kerîmas in the Qur’ân al-kerîm. A scholar who is learned enough to perform ijtihâd is called a mujtahid. Performing ijtihâd requires first learning the basic essentials of Islam, the Qur’ân al-kerîm, all the hadîth-i-sherîfs with all the particulars and details entailed, such as the time of revelation of each âyat-i kerîma, where and upon what event it was revealed, the âyat-i-kerîmas that invalidated others, which ones invalidated which ones, and so forth, learning all the

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other words, it is one of the basic sources of Islam. The four different (ways, or paths of Islam called) Madh-habs, (which are, namely, Hanafî, Shâfi’î, Mâlikî and Hanbalî,) are true and right. These Madh-habs are (Allâhu ta’âlâ’s) compassion for Muslims..

56- The blessings that will be given to Rasûlullah are multiples of the blessings that will be given to the other Prophets. When a person does an act of worship or another pious act accepted by Allâhu ta’âlâ, not only this person but also his religious teacher will be rewarded for this pious act. The blessings that will be given to the teacher’s teacher are four times the blessings to be given to the teacher. While the third teacher in retrospect will be rewarded eight times as much, the blessings to be given to the fourth one backwards are sixteen times multiple. Likewise, each teacher next in retrospect will be blessed twice as well as the one previous to himself till the chain of teachers reaches back to the Messenger of Allah. For instance, the twentieth teacher backwards will receive five hundred and twenty-four thousand and two hundred and eighty-eight times (524288) more blessings. Muhammad ‘alaihis-salâm’ will be rewarded for each pious deed performed by each and every one of his Ummat. In consideration of this calculation by which Muhammad ‘alaihis-salâm’ will be rewarded for each pious deed performed, no one but Allâhu ta’âlâ knows the amount of reward that Muhammad ‘alaihis-salâm’ will enjoy. It has been stated (by the Islamic scholars) that the Salaf-i-sâlihîn, (i.e. the early Islamic scholars,) are superior to their successors. This superiority is indisputably obvious in the light of the aforesaid calculation.

57- It was forbidden (harâm) to call him by name, to talk loud in his presence, to shout at him from a distance, or to walk ahead of him. The ummats of other Prophets ‘alaihimussalawâtu wattaslîmât’ used to call them by name.

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.scientific branches of the time, which in turn requires years of lucubration and self-sacrifice. This book would be too short even to explain all the requirements. Our aim here is to help our readers to develop an idea as to the stupendous size of the job of ijtihâd. Those scholars who devoted all their worldly lives to this unutterably painstaking job of ijtihâd did us so great a favour by doing so that any degree of gratitude on our part would fall short of paying them their dues. May Allâhu ta’âlâ reward them copiously in the Hereafter! Please read The Sunni Path and the five fascicles of Endless Bliss for more detailed information.

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58- Isrâfîl ‘alaihis-salâm’, too, visited Muhammad ‘alaihis-salâm’ several times. Other Prophets ‘alaihimussalawâtu wattaslîmât’, on the other hand, were visited only by Jebrâîl ‘alaihis-salâm’.

59- He saw Jebrâîl ‘alaihis-salâm’ in his own angelic guise twice. In contrast, the angel never appeared to another Prophet ‘alaihimussalawâtu wattaslîmât’ in his own guise as an angel.

60- Jebrâîl ‘alaihis-salâm’ paid him twenty-four thousand visits. Of all the other Prophets ‘alaihimussalawâtu wattaslîmât’, Mûsâ ‘alaihis-salâm’ received the most visits: four hundred visits.

61- It is permissible to swear an oath to Allâhu ta’âlâ in the name of Muhammad ‘alaihis-salâm’. It is not permissible in the name of any other Prophet or any angel.

62- It was forbidden to marry Muhammad’s ‘alaihis-salâm’ blessed wives ‘radiy-Allâhu ta’âlâ ’anhunna’ after his passing. Islam has declared them to be mothers of Believers.

The wives of other Prophets ‘alaihimussalawâtu wattaslîmât’ were either harmful to them or at least not useful to them at all. On the contrary, the blessed wives ‘radiy-Allâhu ta’âlâ ’anhunna’ of Muhammad ‘alaihis-salâm’ assisted him in all matters, worldly and next-worldly alike, endured poverty with gratitude nonetheless with patience, and rendered meritorious services in the promulgation of Islam.

63- Rasûlullah’s blessed daughters and wives ‘radiy-Allâhu ta’âlâ ’anhunna’ are the highest of the worldly women. And also all his Sahâba occupy the highest ranks in humanity next below those of Prophets. Their cities, first, Mekka-i-mukarrama and next, Medîna-i-munawwara are the most valuable cities of the earth. One rak’at of namâz performed in his blessed mosque, (Masjîd-i-sherîf,) will deserve the same blessings that could be earned by performing a namâz of a thousand rak’ats. The same rule applies to the other sorts of worship. The space between his grave and his minbar is a Garden of Paradise. He stated, “A person who visits me after my death is as if he visited me when I was alive. A Believer who dies in one of the (places called) Harameyn will be resurrected with a sense of security on the Rising Day.” The two blessed cities, Mekka and Medina, are called Harameyn.

64- Kinship through blood or through nikâh (marriage contract prescribed by Islam) will be of no value in the Hereafter.

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Not so is the case with Rasûlullah’s ‘sall-Allâhu ta’âlâ ’alaihi wa sallam’ relatives.

65- Each person’s progeny goes down through a chain of sons. However, Muhammad’s ‘alaihis-salâm’ progeney goes down from his daughter Fâtima. This fact is stated in a hadîth-i-sherîf.

66- True Believers carrying his blessed name will never enter Hell.

67- Every statement he made is true, and so is everything he did. Every ijtihâd he performed was corrected by Allâhu ta’âlâ.

68- It is farz for everybody to love him. He stated, “He who loves Allâhu ta’âlâ will love me.” The indication of loving him is to adapt yourself to his religion, to his way, to his Sunna, and to his moral beauty. He was commanded to say, as is purported in the Qur’ân al-kerîm, “If you follow me, Allâhu ta’âlâ will love thee.”

69- It is wâjib to love his Ahl-i-Bayt. He stated, “He who feels enmity towards my Ahl-i-bayt is a munâfiq (hypocrite).” His Ahl-i-bayt are his relatives who are forbidden to be paid (Islam’s obligatory alms called) zakât. They are his wives and those Believers descending from his grandfather Hâshim. They are at the same time the descendants of ’Alî, of ’Uqayl, of Ja’fer Tayyâr, and of Abbâs.

70- It is wâjib to love all his Sahâba ‘radiy-Allâhu ta’âlâ ’anhum ajma’în’. He stated, “Do not perpetrate enmitytowards my Sahâba after me. To love them means to loveme. Enmity towards them means enmity towards me. Hewho hurts them will have hurt me. He who hurts me will have hurt Allâhu ta’âlâ. And Allâhu ta’âlâ will torment those who hurt Him.”

71- Allâhu ta’âlâ created four assistants to Muhammad ‘alaihis-salâm’, two in heaven and two on the earth. They are Jebrâîl, Mikâîl, Abû Bakr, and ’Umar ‘radiy-Allâhu ta’âlâ ’anhum ajma’în’, respectively.

72- Every human being has a jinnî friend, who is a fiend, an unbeliever, and always infuses qualms into his heart, trying to take away his îmân (belief) and to beguile him into committing sins. The Rasûl ‘alaihis-salâm’ converted his jinnî friend to Islam.

73- Every person who dies after reaching the adult age, male and female alike, will be questioned about Muhammad ‘alaihis-

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salâm’ in their graves. The question, “Who is your Rabb (Lord, Allah),” will be followed by the question, “Who is your Prophet?”

74- It is an act of worship to read (or recite) the hadîth-i-sherîfs of Muhammad ‘alaihis-salâm’. A person who does so will be given blessings (thawâb). And it will cause more blessings to consummate this act of worship with some other meritorious acts called mustahab.[1] These are to make an ablution before reading hadîth-i-sherîfs, to wear clean garments, to spray on fragrant perfumes, to put the book of hadîth-i-sherîfs on something higher (than your navel), for the person reading them not to stand up to meet the newcomers, (if there should be any,) and for those who are listening not to talk among themselves. People who read hadîth-i-sherîfs habitually have shining, lightsome and beautiful faces. The same manners, (which are called adab,) should be observed when reading (or reciting) the Qur’ân al-kerîm.

75- When Rasûlullah’s ‘sall-Allâhu ta’âlâ ’alaihi wa sallam’ time of death was quite near, Jebrâîl ‘alaihis-salâm’ visited him, told him that Allâhu ta’âlâ was sending His salâm (greeting and best wishes) to him and asking how he felt, and added that death was quite close. Then he gave him abundant amounts of good news concerning him and his Ummat.

76- In order to take away his blessed soul, Azrâîl ‘alaihis-salâm’ (Angel of Death) came in human guise and asked if he could “come in.”

77- The soil in his blessed grave is more valuable than any other place, including the Ka’ba [and the Gardens of Paradise].

78- In his grave he leads a life unknown to us. He recites the Qur’ân al-kerîm and performs namâz in his grave. So is the case with all the other Prophets ‘alaihimussalawâtu wattaslîmât’.

79- Angels hear the people reciting the Salawât for Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’ all over the world, bring all the prayers of Salawât recited to his grave and convey them to him. Thousands of angels visit his grave daily.

80- Every morning and every evening, the deeds and the acts

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[1] Mustahab means behaviour, an act, an utterance, an intention, or a thought, for which Allâhu ta’âlâ will give blessings in the Hereafter. Blessings deserved for pious acts are called thawâb in Islamic literature.

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of worship performed by his Ummat are shown to him. He sees the people doing those acts, and entreats Allâhu ta’âlâ for the forgiveness of wrongdoers.

81- It is mustahab, also for women, to visit his grave. Women are permitted to visit other graves only when there are no men around.

82- After the blessed Prophet’s death as well as when he was alive, Allâhu ta’âlâ accepts the prayers and entreatments of all those people who supplicate through him and ask for his sake, no matter in what part of the world they are. One day a villager visited his blessed grave and supplicated, “Yâ Rabbî! It is Your commandment to manumit slaves. This is Your Prophet, and I am one of Your slaves. For the sake of Your Prophet, manumit me from the Fire of Hell!” A voice was heard to say, “O My slave! Why  have you besought for emancipation only for yourself instead of asking for it on behalf of all My slaves? Go now! I have manumitted you from Hell.”

Hâtim-i-Esam Belhî [d. 237 (852 C.E.)], one of the widely-known Awliyâ, stood beside Rasûlullah’s grave and entreated, “Yâ Rabbî! I visit Thy Prophet’s grave. Please do not let me go back empty-handed!” A voice was heard to say, “O My slave! I have accepted thy visiting My Beloved One’s grave. I have forgiven thee and those who were with thee during the visit.”

Imâm-i-Ahmad Qastalânî ‘rahmatullâhi ’aleyh’ relates, “I suffered from a certain illness for a few years. Doctors could not cure it. One night, in Mekka, I begged the Messenger of Allah very earnestly. After I went to sleep that night, I dreamt of a person holding a piece of paper in his hand. It said on the paper, ‘Herein is Rasûlullah’s permission concerning the illness of Ahmad Qastalânî and the prescription for its treatment.’ By the time I woke up, the illness was already gone.”

Qastalânî, again, relates: “There was a girl suffering from epilepsy. I begged the Messenger of Allah very earnestly to intercede so that the poor girl could recover. In a dream they brought me the jinnî that had made the girl epileptic. I shouted at him and scolded him. He swore an oath that he would never hurt the girl again. Then I woke up. Before long I heard that the girl had recovered from epilepsy.

83- Rasûlullah ‘sall-Allâhu ta’âlâ ’alaihi wa sallam’ shall be the first human being to rise from his grave. He shall be wearing

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garments of Paradise. He shall ride (the beast of Paradise called) Buraq to the place of gathering (called the place of mahsher in Islamic literature), holding the flag  ‘Liwâ-i-hamd’ in his hand. All people, including Prophets, shall stand under this flag. There shall be a thousand years’ waiting, an utterly tiresome waiting for all people. Fed up, people shall beseech each and every Prophet to intercede for the commencement ofthe Last Judgement, beginning with Âdam and then going to the others, namely to Nûh (Noah), to Ibrâhîm (Abraham), to Mûsâ(Moses), and to Îsâ (Jesus) ‘alaihimussalawâtu wattaslîmât’. Each Prophet shall make an excuse and will be either too shameful before Allâhu ta’âlâ or too afraid of Him to intercede. Finally, they shall come to Rasûlullah, begging. He shall prostrate himself and pray, and his intercession shall be accepted. The Judgement shall begin, his Ummat (Muslims) being the first people to be judged. After the Judgement Muslims shall pass the (bridge that cannot be described with worldly experience and which is called) Sirat and enter Paradise. Whereever they go they shall fill the entire place with haloes. As Fâtima ‘radiy-Allâhu ’anhâ’ passes the Sirât, a voice shall call, “Let everybody close their eyes! The daughter of Muhammad ‘alaihis-salâm’ is coming.”

84- He shall intercede at six different places.

First, with his intercession called Maqâm-i-Mahmûd, he shall rescue the entire humanity from the torment of waiting at the place of gathering.

Second, with his intercession he shall cause many people to enter Paradise without being called to account.

Third, he shall rescue some Believers from the torment which they deserve (for their sins that could not be pardoned otherwise).

Fourth, he shall rescue some gravely sinful Believers from Hell.

Fifth, some people will be waiting at a place called A’râf, (which is neither Paradise nor Hell,) because their pious deeds and sins are equal. He shall intercede for those people and they shall enter Paradise.

Sixth, he shall intercede for the promotion of the people of Paradise. Each of the seventy thousand people whom he shall save from being called to account by interceding for them shall intercede for seventy thousand other people, who shall enter

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Paradise without being called to account at all.

85- It was declared in a hadîth-i-qudsî,[1] “Were I not to create thee, I would not create anything.”

86- The rank position which Rasûlullah ‘sall-Allâhu ta’âlâ ’alaihi wa sallam’ shall be occupying in Paradise is called Wasîla. It is the highest rank in Paradise. The tree of Paradise called Sidra-t-ul-muntahâ, each one of whose branches shall reach an inhabitant of Paradise, thus everybody enjoying one of its branches, shall have its roots up in that highest rank. Each and every blessing that the people of Paradise will be enjoying shall be coming through these branches.

Do not boast about your wealth, O thou, owners of wisdom!
Life is beset with vicissitudes, and all have their end.
When time of death comes, none shall come to save you;
Curb your desires, you will turn into soil in the end.

Keep on the right path, Allah will protect you from shame!

Think of the eternal life, do not embellish the shade;
Read BOOKS of AHL AS-SUNNA, give up this obstinacy;
Wake up before it is too late, life is too short to waste;
You may end up in ruination, so give up this evil tendency.

Keep on the right path, Allah will protect you from shame!

Satan will scoff at you, seeing this unawareness;
Come to yourself, lest that heinous being should mock thee.
Avoid villainy, let pride and fame be others’ property;
Above all worldly values is beautiful moral quality.

Keep on the right path, Allah will protect you from shame!

With Allah ta’âlâ standing bail for your sustenance,
Bowing your head before others is not worthy of you.
Afflictions befall on you in return for your own indulgence,
Let these be a sage’s pieces of advice to you.

Keep on the right path, Allah will protect you from shame!

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[1] A hadîth-i-qudsî is a Word of Allah which He inspired into His blessed Prophet ‘sall-Allâhu ta’âlâ ’alaihi wa sallam’.

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